thiruvAimozhi – 6.1.2 – kAdhal men pedai

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

Full series >> Sixth Centum >> First decad

Previous pAsuram

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the second pAsuram, parAnguSa nAyaki says to some cranes “Please inform my plight to the most compassionate lord of thiruvaNvaNdUr”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, parAnguSa nAyaki sends a crane which is with its spouse towards the lord who is the companion during dangerous situations.

Highlights from periyavAchchAn piLLai‘s introduction

See nampiLLai‘s introduction.

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

Second pAsuram. parAnguSa nAyaki prays to a crane “inform my plight to emperumAn who has vowed to protect the distressed ones”.


kAdhal men pedaiyOdu udan mEyum karu nArAy!
vEdha vELvi oli muzhangum thaN thiruvaNvaNdUr
nAdhan gyAlam ellAm uNda nam perumAnaik kaNdu
pAdham kai thozhudhu paNiyIr adiyEn thiRamE


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

kAdhal – due to great love
men – being tender, unable to bear the separation
pedaiyOdu – with the spouse
udan – together
mEyum – grazing
karu – having blackish complexion
nArAy – oh crane!
vEdha oli – the tumultuous sound of recital of vEdham
vELvi oli – the joyful vaidhika rituals
muzhangum – sounding
thaN – having coolness which will not allow the samsArathApam (heat of this material realm) to enter
thiruvaNvaNdUr – for thiruvaNvaNdUr
nAdhan – being the lord
gyAlam ellAm – all the universe
uNda – his companionship during danger of deluge by placing [the universe] in his stomach and protecting
nam – one who revealed to us
perumAnai – the great person
kaNdu – seeing him to make me see him subsequently
pAdham – towards his divine feet
kai thozhudhu – performing anjali (joined palms)
adiyEn – I who am his servitor, my
thiRam – situation
paNiyIr – inform him.

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

Oh black coloured crane who is tender being unable to bear the separation from the spouse and is grazing with the spouse! The great emperumAn who is the lord for thiruvaNvaNdUr where the tumultuous sounds of recital of vEdham and the joyful vaiodhika rituals are resounding, revealed to us his companionship during danger of deluge by placing [the universe] in his stomach and protecting. You see him to make me see him subsequently, performing anjali towards his divine feet, inform him my situation,me who am his servitor. The usage of plural for the cranes implies that parAnguSa nAyaki is addressing the crane along with its spouse. paNiyIr indicates respectful ways of addressing. adiyEn (being a servitor) could also imply parAnguSa nAyaki’s servitude towards gataka (AchArya). This implies that the companionship and the beauty of AchArya are desirable.

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

  • kAdhal … – emperumAn is not of the nature that one can wait thinking “those who have gone previously will bring him”; if that is the case, the prapaththi (surrender) done previously is sufficient [i.e., we are supposed to constantly recite dhvaya mahA manthram which expresses our surrender towards him. This is due to our great affection towards emperumAn].
  • kAdhal men pediayOdu udan mEyum karu nArAy – While sIthAp pirAtti said in SrI rAmAyaNam sundhara kANdam 38.68 “Urdhvam mAsAn najIvishyE” (I will not survive beyond a month), SrI rAma said in SrI rAmAyaNam sundhara kANdam 66.10 “najIvEyam kshaNamapi” (I cannot even survive a moment). Unlike those who remain far away and saying for the sake of doing so, we have got those [the crane couple]  putting it in practice [Also, implies that the AchArya makes the union happen unlike emperumAn who just explains it]. You are fortunate to have not joined hands with sarvagya [my omniscient lord]. emperumAn will say “when it is inevitable that we will be together, why can’t you handle the separation for now”; these cranes are not intelligent like that.
  • kAdhal – Embodiment of love and nothing beyond it [Here the crane is explained as love itself instead of an entity which is having love].
  • men pedaiyOdu – So tender hearted that it cannot even bear/handle the union.
  • udan mEyum karu nArAy – It is extraneous to explain that it cannot handle the separation when it is said that it cannot even handle the union. Due to that the female crane is roaming around with the male crane.
  • kAdhal men pedaiyOdu udan mEyum karu nArAy – There is the male crane which understands the love of the female crane and is together with it [unlike emperumAn who is ignoring me].
  • udan mEyum – They are roaming together as said in SrI rAmAyaNam kishkinthA kANdam 1.88 “idham mEthyam idham svAdhu” (this is pure and this is relishable). When the male crane picks up something with its beak and feeds it to the female crane, the female crane can instantly consume it without checking the same. There is a male crane which feeds the female crane, knowing its heart [unlike emperumAn who ignores me].
  • udan mEyum karu nArAy – [bhattar‘s view point of all pAsurams in distress] parAnguSa nAyaki is trying to find fault in the crane to have her own desire accomplished [that is, while you are with your spouse, I am suffering in separation]. Like stopping one from consuming food from a vessel. Hearing her distressed voice, the food will not pass through the throat for the crane.
  • karu nArAy – Since they are together, the crane is in dark completion without any paleness and is shining. For those who are together, they won’t become pale. Only parAnguSa nAyaki is pale.
  • vEdha vELvi oli muzhangum thaN thiruvaNvaNdUr – The benefit of their ignorance is explained. That is, they will not be attracted on hearing the vaidhika chants and rituals. Her lord remains attracted in such chants and rituals and is hence not coming to her. SrI rAmAyaNam ayOdhyA kANdam “dhAna yagya vivAhEshu” (SrI rAma would be present where righteous charity, fire sacrifices and marriages happen). emperumAn would be present in yagya (fire sacrifice) at the appropriate places and times to facilitate righteous acts. He would be present there to engage people with honestly earned wealth and to remedy any shortcomings in the rituals. vivAhEshu – He will be present in the places of marriage to match the bride and groom, and to reconcile their difference of opinions, and to facilitate the fire sacrifice and complete the event successfully. samAjEshu mahathsucha – In the great assemblies and festivals. cha – he will be present in all divine activities. “nadhrakshyAma: punar jAthu” – We are not seeing him in any of these places. He said “dhArmikam rAmam antharA” (We have seen the righteous SrI rAmA in these places) – What is the purpose of his presence there? He will eliminate the doubts in the righteous principles and ensure that they are practiced properly. This is SrI rAma’s nature.
  • thiruvaNvaNdUr nAdhan – Greatness over “SrIvaikuNtanAthan” is highlighted. The greatness of thiruvaNvaNdUr nAthan is unlike that of SrIvaikuNtanAthan who remains in paramapadham enjoying fragrant sandal paste while the strong torment the weak. The invigorating town where the chants of the hymns and the fire sacrifices are well heard.
  • gyAlam ellAm uNda nam perumAnaik kaNdu – When he descends with such supremacy, would he also carry along his unhelpful attitude? No, here in thiruvaNvaNdUr, he is the protector and the companion during danger.
  • nam perumAnaik kaNdu – Seeing the one who showed his act of protecting during danger and accepted me exclusively.
  • pAdham kai thozhudhu – Paying obeisances at the divine feet. parAnguSa nAyaki said “kaigaL kUppi” (joining the palms) in previous pAsuram. Those who are worshipping cannot simply stand [they will fall at the divine feet at once]. Previous AchAryas explain “Praying and not paying obeisances is like strangling one’s neck while he is eating”. nanjIyar mercifully explains “Only when I pay obeisances to a respectful SrIvaishNava, would I feel like being relieved from hunger after eating”. Alternative explanation [bhattar’s view] – parAnguSa nAyaki tells the crane, you go and fall at his divine feet such that your hands hit his divine feet highlighting my praNaya rOsham (romantic anger)”.
  • paNiyIr – She cannot say the angry words to the crane [AchArya] as she would say to emperumAn. So, she is addressing them respectfully.
  • adiyEn – I am not a servitor to the one who is going to accept me through you but a servitor to you who are going to eliminate my loss and unite me with him as said in sthOthra rathnam 2nithya yadhIya charaNau SaraNam madhIyam” (SrIman nAthamunigaL’s divine feet are always my refuge).
  • adiyEn thiRamE – My situation is not the same as his. You explain my situation to him, and it can last as long as mahAbhAratham.

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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