thiruvAimozhi – 5.5.1 – enganEyO annaimIrgAL

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Full series >> Fifth Centum >> Fifth decad

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the first pAsuram, parAnguSa nAyaki says “On meditating upon the beauty of your divine face which is together with the AzhwArs (nithyasUris in the form of Sankam, chakram etc), my internal sense (heart/mind) becomes very attached towards it”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

In the first pAsuram, parAnguSa nAyaki says “My heart is attached to the AzhwArs (nithyasUris in the form of Sankam, chakram etc) which are nambi’s distinguished symbols and his predominant physical beauty”.

Highlights from periyavAchchAn piLLai‘s introduction

See nanjIyar‘s introduction.

Highlights from nampiLLai‘s introduction as documented by vadakkuth thiruvIdhip piLLai

See nanjIyar‘s introduction.


enganEyO annaimIrgAL! ennai munivadhu nIr
nangaL kOlath thirukkuRungudi nambiyai nAn kaNda pin
sanginOdum nEmiyOdum thAmaraik kaNgaLOdum
senganivAy onRinOdum selginRadhen nenjamE


Word-by-Word meanings (based on vAdhi kEsari azhagiya maNavALa jIyar‘s 12000 padi)

annimIrgAL – Oh mothers!
nIr – You all
O – instead of showing your love
ennai – me (who became attached to apt matter)
O – when you are supposed to be joyful
munivadhu – showing anger
enganE – why?
nangaL – a distinguished person, matching the greatness of our clan
kOlam – attractive
thirukkuRungudi – of thirukkuRungudi
nambiyai – nambi who is complete with all auspicious qualities
nAn – I
kaNda pin – after enjoying

(the distinguished symbols which highlight his being the goal)
sanginOdum – with SrI pAnchajanyam (conch)
nEmiyOdum – with the divine chakra (disc)
thAmarai – lotus like attractive
kaNgaLOdum – with divine eyes
sem – reddish
kani – fruit like
onRu – unique
vAyinOdum – divine lips
en – my
nenjam – heart
selginRadhu – becoming attached

Simple translation (based on vAdhi kEsari azhagiya maNavALa jIyar‘s 12000 padi)

Oh mothers! Why are you all showing anger towards me instead of showing your love when you are supposed to be joyful? After having enjoyed the attractive nambi of thirukkuRungudi, who is a distinguished person matching the greatness of our clan and who is complete with all auspicious qualities, along with SrI pAnchajanyam, the divine chakram, lotus like attractive divine eyes and reddish fruit like unique divine lips, my heart has become attached [to him]. kOlam (attractive) is also explained as an adjective for thirukkuRungudi.

vyAkyAnams (commentaries)

Highlights from thirukkurukaippirAn piLLAn‘s vyAkyAnam

See vAdhi kEsari azhagiya maNavALa jIyar‘s translation.

Highlights from nanjIyar‘s vyAkyAnam

See nampiLLai‘s vyAkyAnam.

Highlights from periyavAchchAn piLLai‘s vyAkyAnam

See nampiLLai‘s vyAkyAnam.

Highlights from nampiLLai‘s vyAkyAnam as documented by vadakkuth thiruvIdhip piLLai

  • enganEyO … – When some one starts advising others they will forget their own situation. Should one not understand the nature of something which they are trying to eliminate? If you are trying to eliminate my attachment, should you not be angry at the beauty of nambi which caused such attachment in me? What is the match between my current condition and your good advice? Why are you all who have enjoyed the physical beauty of nambi, trying to withdraw me who is engrossed in it?
  • annaimIrgAL – Have I ever caused disgrace to our family heritage? Did I not grow up hearing your good words as said in periya thirumozhi 7.4.4 “pErALan pErOdhum periyOr” (the noble devotees who recite the names of the great lord) and in thiruvAimozhi 3.7.1 “yavarElum avar” (anyone who is a devotee)? The same activity which was done by you, if performed by your children, does it become a mistake? Whether it is children or disciples, if they pursue a few steps in bhagavath vishayam, should they not be celebrated? When the wife of kUraththAzhwAr [the father of kUraththAzhwAn/kUrESa] shed her body and left for the divine abode, some one asked him “Shall we arrange to have you married again?”, he replied “that will end up being a hurdle for AzhwAn; now, SAsthram says ‘anASrami na thishtEth’ (one should not be devoid of a proper ASramam [brahmcharyra (celibate bachelorhood), gruhastha (married life), vAnaprastha (retired life in seclusion) and sanyAsa (mendicant life) are the four ASramams. One should be situated in a proper ASrama. Once having entered gruhastha life, being without wife is considered as inappropriate]); analysing the situation ‘shall I follow SAsthram or shall I engage in caring for a bhAgavatha [AzhwAn here]’, he decided, instead of focussing on sAmAnya dharmam (normal rules of SAsthram), this viSEsha dharmam (special situation) is stronger [and hence, is given more importance]” and avoids second marriage.
  • ennai munivadhu nIr – Should you not show your anger on nambi, who made me not listen to your advice?
  • ennai – Why are all of you who are fully engaged in nambi emperumAn‘s beauty yourselves, showing your anger on me who is fully engrossed in the beauty of nambi?
  • nangaL … – If you don’t know your own nature, should you also not know about nambi too?
  • nangaL – nambi’s beauty is like a complete diet for this clan [of this]. Unlike those who engaged in countless austerities towards sarvESvaran, AzhwAr was begotten by surrendering unto nambi. It is well known that “udaiyanangaiyAr (mother of AzhwAr) surrendered to nambi [prayed him] and became divinely pregnant with AzhwAr in her womb”. AzhwAr too himself says in thiruviruththam 37 “nedungAlamum kaNNan nIL malarp pAdham paravip peRRa” (AzhwAr was begotten by praying to krishNa’s long lotus like divine feet). kOlam (attractive) is an adjective to explain how the thirukkuRungudi town is decorated well in all aspects; or it can be considered as an adjective for nambi’s beauty.
  • nambiyai – Why are you trying to withdraw me who is captivated by nambi who is complete with auspicious qualities?
  • nambiyai nAn – Just as there is no shortcoming in emperumAn in his beauty etc to captivate others, I have no shortcoming in desire to be captivated.
  • kaNda pin – You too are advising after seeing emperumAn.
  • kaNda pin – You are doing “gathE jalE sEthu bandhanam” (building a bridge/dam after the floods have passed). You should have stopped me before I saw him, is it possible to do so now?

When asked “What has happened that will not allow us to withdraw you from him?”, she explains how she is captivated by what is on emperumAn‘s hand and his face.

  • sangu … – Your advice will work only for those who have a heart.
  • sanginOdum – As said in nAchchiyAr thirumozhi 7.7 “sengamala nANmalarmEl thEnugarum annam pOl” (like a swan sucking the honey from red lotus flower), [nambi] has a white SrI pAnchajanyam (divine conch) which is contrasting the dark complexion of his divine form; if this is an ornament for this hand, the nEmi (divine chakra, the weapon) appears as the ornament for the other hand, without the need for any other decoration.
  • thAmaraik kaNgaLOdum – On seeing the eyes, she lost focus from the hands. The eyes which resembled lotus flower due to their expanded state etc.
  • sem kani vAy – With the smile which says “thavAsmi” (I am yours) and makes one think “he is ours”.
  • onRinOdum – [Explaining collectively, how AzhwAr‘s heart is reaching out to all aspects of emperumAn] With the divine lips which will make one forget everything as the mukthAthmA will forget the material experience. Alternative explanation – the heart reaches out to all beautiful aspects of nambi, as jAthi (species) pervades the whole vyakthi (entity). It appears that AzhwAr’s heart has become equivalent to sarvESvaran. When he pervades, he does so fully unlike the normally pervasive nature of AkASam (ether). Similarly, AzhwAr’s heart too has reached all different beautiful aspects of nambi.
  • selginRadhu – It is still going and has not reached the end. When they (the mothers) say “We have also enjoyed nambi’s beauty fully; you cannot refuse our advice”, she replies “I can refuse your advice, but I cannot refuse nambi’s divine face”.

They ask “Why are we not having such feelings?”, she says,

  • en nenjamE – Unlike you all, my heart has enjoyed him, as he himself revealed about his nature to my heart.

[It appears that a SrIvaishNava may have entered the assembly, and hence nampiLLai is explaining the pAsuram again]

  • enganEyO … – Why are they showing their anger towards me instead of showing it towards nambi, whose beauty is the cause for my attachment towards him? How come they raised me so that I have natural attachment towards nambi, but now showing anger towards me [for having such attafhment]? While you yourself have taught these previously, when I set out to enjoy him, why are you condemning me?
  • kOlam – He is having such beauty that it will stop me from withdrawing from him.
  • thirukkuRungudi nambiyai – Did I get captivated in the supremacy, to be withdrawn? [No, I am captivated in his saulabhyam (simplicity)].
  • nambiyai – Can I withdraw citing lack of qualities in him? [No, he is nambi, filled with auspicious qualities].
  • nAn kaNda pin – Can I withdraw citing lack of desire in me? [No].
  • sanginOdum – She has special association with SrI pAnchajanyam, the divine conch [which is why she is highlighting it first], since both [the conch and parAnguSa nAyaki] understand the taste of his lips; like those who consume from the same container.

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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