thiruvAimozhi – 5.7.7 – vandharuLi

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

Full series >> Fifth Centum >> Seventh decad

Previous pAsuram

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the seventh pAsuram, since emperumAn did not fulfil AzhwAr‘s desire immediately, AzhwAr thinks “Is he considering to shun me?” and says “kindly do not shun this servitor (me)”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, AzhwAr says “You who are total cause for my sustenance, should not separate from me and destroy my existence”.

Highlights from periyavAchchAn piLLai‘s introduction

See nampiLLai‘s introduction.

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

Seventh pAsuram. Since emperumAn did not arrive on hearing AzhwAr‘s words “adiyEn thozha vandharuLE“, AzhwAr fears “may be emperumAn is shunning me” and prays him “do not shun me”.


vandharuLin en nenjidam koNda vAnavar kozhundhE! ulagukkOr
mundhaith thAy thanadhaiyE! muzhu Ezh ulagum uNdAy
sendhozhilavar vEdha vELvi aRAch chirIvaramangala nagar
andhamil pugazhAy! adiyEnai agaRRElE


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

vandhu aruLi – mercifully arriving here (giving up paramapadham (spiritual realm) and kshIrAbdhi (milky ocean))
en – my (me who was facing away from you, lacking any desire)
nenju – heart
idam – as residence
koNda – having [as residence] and caring for my sustenance
vAnavar – the sustenance of the residents of paramapadham
kozhundhE – one who increases [“kozhundhu” is taken as “rising”]
ulagukku – for this world
Or – distinct (being the cause for sustenance)
mundhai – the primordial form
thAy – mother
thandhaiyE – being the father

(to stop the worlds from drowning in the ocean of deluge)
muzhu Ezh ulagum – all worlds
uNdAy – consumed them, placed them in your stomach and protected them
sem – having honesty of existing for bhagavAn only, in the form of engaging in kainkaryam (service)
thozhilavar – those who are having activities, their
vEdham – vaidhika (as per vEdham)
vELvi – worship of bhagavAn [yagya is explained as worship of bhagavAn]
aRA – continuing without any break
sirIvaramangala nagar – in SrIvaramangala nagar
andham – end
il – not having
pugazhAy – oh one who is having great qualities!
adiyEnai – me (who am having the nature of totally existing for you, and not leaving you even if you shun me)
agaRREl – do not shun.

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

emperumAn mercifully arrives and has my heart as his residence and cares for my sustenance and increases the sustenance of the residents of paramapadham; he is the distinct primordial mother and father for this world; he consumed all the worlds, placed them in his stomach and protected them; Oh emperumAn who is having such endless great qualities who is residing in SrIvaramangala nagar where continuous worship of bhagavAn as per vEdham, is performed by those who are having honesty of existing for him only, in the form of engaging in kainkaryam! Do not shun me.

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

nampiLLai highlighted that nanjIyar used to explain this incident everytime he explained this pAsuram: bhattar, mercifully makes nanjIyar recite certain pAsurams [to help bhattar use those pAsurams in lectures] during the completion of SrI pushpa yAgam [a yagya performed using flowers, at the end of brahmOthsavam]; during one summer, he was seated on the divine streets of SrIrangam which were cooled down by pouring water, kindly requested nanjIyar to recite some pAsurams and he recites this pAsuram; bhattar meditates upon the pAsuram and subsequently he also recites the same pAsuram. He then said “The rock like hard minds/hearts which cannot be softened even by meditating about bhagavAn in the mind after withdrawing the mind from external matters, and pursuing ashtAnga yOgam through yama, niyama etc. Some most magnanimous persons (AzhwArs) left us these merciful words [dhivya prabandhams] to melt such hard hearts”.

  • vandhu aruLi – Mercifully arriving [in me] while I did not desire for that. Here entities from two different dhvIpams (land masses) are uniting; i.e., emperumAn from paramapadham and AzhwAr from samsAram are uniting. When AzhwAr should have gone to the abode of his desired target [emperumAn], even that did not happen, and they did not even travel equal distance and met each other in the middle. Here AzhwAr is saying “vandharuLi” with a melted heart [“vandharuLi” should be recited in very low pitch, matching AzhwAr’s mood]. AppAn thiruvandhUr aRaiyar would pick up the thALam (cymbals) in his hand and would sing “vandharuLi” repeatedly without moving on further.
  • vandhu aruLi – As dhrvaya (entity) and guNams (qualities) united [emperumAn and AzhwAr united]. Now, both emperumAn [paramAthmA] and AzhwAr [jIvAthmA] are dhravyams (entities). Still, they both unite in some cases, as entity is seamlessly united with its qualities. [Examples – AthmA being united with SarIram (body) and gyAnam (knowledge) – where all three are dhravyams; similarly, paramAthmA is united with jIvAthmA which is a dhravyam; in all these cases, just like qualities are inseparable from the entity, here jIvAthmAs are also inseparable from paramAthmA].
  • en nenju – This is the same heart which enjoyed matters other than emperumAn previously. bhagavAn who is having SrIvaikuNtam as his divine assembly, is desiring to attain my heart [AzhwAr is amazed]!
  • idam koNda – Even if some people come, they would say “my heart is elsewhere”; unlike those, emperumAn remained as explained in SrI rAmAyaNam AraNya kANdam “AvAsamthvahamichchAmi” (SrI rAma to Sarabanga rishi – I desire to stay here).
  • en nenju idam koNda vAnavar kozhundhE – emperumAn is the leader of nithyasUris! he is praying to get the [inferior] heart of mine; me, who am the leader of nithya samsAris (eternally bound souls)!
  • ulagukku Or mundhaith thAy thandhaiyE – There [in paramapadham] both bhagavAn and nithyasUris/mutkthAthmAs are naturally oriented towards each other; here only bhagavAn is oriented towards us. SrIvishNu sahasranAmam “bhUthAnAm yOvyaya:pithA” (the imperishable father of all beings) – these worldly parents will perish one day like a staged drama will end, pirAtti and emperumAn are imperishable parents. mahAbhAratham AraNya parvam “sarvEshAm Eva lOkAnAm pithA mAthA cha mAdhava: | gachchathvamEnam SaraNam SaraNyam purusharishabhA:” (Oh best among men! SrIman nArAyaNan (indicated by the name “mAdhava”) is the mother and father for all beings in the world; you accept this saviour as the refuge). gachchathvam – Instead of just letting him pursue you in a one-sided manner, you too turn towards him. He is the distinct and primordial mother and father for the entire world.
  • muzhu Ezh ulagum uNdAy – The mother carries her child in the womb for ten months with the expectation “once he grows up, he will remove our sufferings”; unlike that, emperumAn thinks “oh I am glad that I have protected them from being tormented [in deluge]” and consider that itself as the gain.
  • sem thozhilavar – Those who do not say “dhEhi mE dhadhAmi” (I give this to you, and you give something to me in return). Just like protecting others is his nature, the nature of the residents of this dhivyadhESam is to serve. If it is not like that, it is of no use. The activities of those who have the honesty of being ananya prayOjana (not seeking any ulterior benefits) and activities of such nature.
  • vEdha vELvi aRA – The loud recital of vEdhams and vaidhika kriyA (rituals) go on continuously without any break. Since there are no hurdles in the prApya (goal) and the prApaka (means), it will go on like the embrace of the divine consorts. Only when there is a separate gain while embracing the dear consort, there can be a separate gain for kainkaryam. This kainkaryam continues forever since there is no separate gain, attaining which, one will stop the action [kainkaryam].
  • sirIvaramangala nagar andham il pugazhAy – If he remained in SrIvaikuNtam, there could be some limit for his qualities/greatness [but since he is in SrIvaramangala nagar, there is no limit to them].
  • adiyEnai agaRRElE – After reaching a different abode [from your natural abode of SrIvaikuNtam] and gaining great fame, do not end up being blamed for giving up a helpless person.
  • agaRRElE – [Since emperumAn is right here in SrIvaramangala nagar, arrived specifically for AzhwAr, ] AzhwAr is indicating that he cannot even wait for a moment to be with emperumAn.  Those who cannot bear his separation even for a moment, will say like this.
  • adiyEnai – Are you shunning me, because there is someone else apt to protect this jIvAthmA (me)? [No, I can only be protected by you]

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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