thiruvAimozhi – 5.5.8 – kaiyuL nanmugam

SrI:  SrImathE SatakOpAya nama:  SrImathE rAmAnujAya nama:  SrImath varavaramunayE nama:

Full series >> Fifth Centum >> Fifth decad

Previous pAsuram

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the eighth pAsuram, parAnguSa nAyaki says “His shoulders which are touched by his beautiful hair and his other beautiful features appear in front of me and hurt me”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

See nampiLLai‘s introduction.

Highlights from periyavAchchAn piLLai‘s introduction

See nampiLLai‘s introduction.

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

Eighth pAsuram. parAnguSa nAyaki says “His wholesome physical beauty appears in front of me and hurts me”.


kaiyuL nanmugam vaikkum naiyum enRu annaiyarum munidhir
mai koL mAdath thirukkuRungudi nambiyai nAn kaNda pin
seyya thAmaraik kaNNum alkulum siRRidaiyum vadivum
moyya nIL kuzhal thAzhndha thOLgaLum pAviyEn mun niRkumE


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

(Due to suffering in separation)

kaiyuL – in the hand
nal – beautiful
mugam – face
vaikkum – placing
naiyum – (moreover) becomes weakened
enRu – saying that
annaiyarum – you mothers who put in the efforts initially leading to this weakness in me
munidhir – showing your anger;

(due to the falling of nambi’s shadow)
mai – blackish complexion
koL – having
mAdam – having mansions
thirukkuRungudi nambiyai – thirukkuRungudi nambi
nAn – I (who am naturally weak)
kaNda pin – after seeing
seyya – reddish
thAmarai – lotus like
kaNNum – divine eyes
alkulum – (enjoyable) hip
siRu – thin (to be contained in a fist)
idaiyum – waist
vadivum – the form (which is the abode for these beautiful aspects)
moy – density
koL – having
nIL – lengthy
kuzhal – hair
thAzhndha – lowering
thOLgaLum – shoulders
pAviyEn – I who am having sin (which stops me from enjoying those desirable aspects)
mun – in front of me
niRkum – stood.

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

Saying that I am placing my beautiful face in my hand and becoming weakened, you mothers who put in the efforts initially leading to this weakness in me are showing your anger; after seeing nambi of thirukkuRungudi which is having black coloured mansions, his reddish lotus like divine eyes, hip, thin waist, his form, his dense lengthy hair which are lowering on his shoulders are all standing in front of me who is a sinner.

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

  • kai uL nan mugam vaikkum – Due to the suffering in separation from him, she placed her face in her hand (palm). She has become so adventurous. Should she not know the distinguished nature of her own face? SrI rAmAyaNam sundhara kANdam 21.19 “bhujam anyasya kasyachith” (This arm was given as pillow-rest for the lord of the universe SrI rAma. How can I present this arm as pillow-rest for anyone else?). My face can only tolerate the touch of my beloved lord’s hand. By this, the pArathanthriyam (ultimate subservience) which excludes self also, is explained. This is the exact meaning of the word “nama:” (not for me – only for emperumAn). Since the ukAram (“u” in praNavam) which is the shortened version of this “nama:” explains this pArathanthriyam, the same principle is applicable here in “nama:” too [ukAram explains exclusive servitude/subservience for emperumAn, and “nama:” extends it to further eliminate servitude/subservience to self].
  • naiyum – She becomes weakened since she cannot tolerate her own enjoyment.
  • enRu annaiyarum munidhir – Why am I hating the accusations of the people of the town? [mother is showing that first of all I should not be enjoying my own face].
  • mai koL mAdam – [Dark coloured mansions] Due to the ancient nature and also due to nambi’s shadow falling on them as said in SrI rAmAyaNam AraNya kANdam 38.15 “Sobayan dhaNdakAraNyam” (SrI rAma’s divine form’s radiance spread through the forest and lit up the whole forest).
  • nAn kaNda pin – After I, who am similar to those ancient mansions to become weakened, have seen him. She is said as in thiruvAimozhi 2.1.6 “naivAya emmE pOl” (You are also weak like me).
  • seyya thAmaraik kaNNum – The eyes which make one exist exclusively for emperumAn.
  • alkulum – The lap where those who are captivated will rest and sustain themselves.
  • siRRidaiyum – The waist portion which is so thin that it is assumed to exist as a connecting point between the upper and lower parts of the body.
  • vadivum – His form which does not allow restraining myself. It is his form which does not allow her to restrain herself.
  • moyya … – The divine attractive hair which is attractive and lowers itself into the shoulders which deserve to be embraced.
  • pAviyEn munniRkumE – When that which cannot be enjoyed appears in front, it leads to more anguish. As she is saying “munniRkum” (standing in front), she is also saying “pAviyEn” (sinner [who cannot enjoy it]). It appears like a horse for an elephant, which runs just in reach of the elephant, yet can never be reached.

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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