thiruvAimozhi – 6.4.7 – manap parippOdu

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

Full series >> Sixth Centum >> Fourth decad

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Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the seventh pAsuram, AzhwAr says “For me who is having the heart which contemplates the activities of emperumAn who appeared with his divine entourage being unable to bear the sufferings of his devotees and destroyed their enemies, who is equal in this expansive world?”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

See nanjIyar‘s introduction.

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.


manap parippOdu azhukku mAnida sAdhiyil thAn piRandhu
thanakku vENduruk koNdu thAn thana sIRRaththinai mudikkum
punath thuzhAy mudi mAlai mArban en appan than mAyangaLE
ninaikkum nenjudaiyEn enakkini yAr nigar nIL nilaththE?


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

(As said in SrI rAmAyaNam ayOdhyA kANdam 2.42 “vyasanEshu cha manushyANAm bruSam bhavathi dhu:khitha:” (when his subjects suffered, SrI rAma felt more agony than they), on seeing the sufferings of samsAris (worldly people) , out of paradhu:kha asahishNuthva (unable to bear the sufferings of others))
manap parippOdu – with anguish in heart
azhukku – to be rejected
mAnida sAdhiyil – in human species
thAn – himself (who is hEya prathyanIka (opposite to any such defects, rejectable aspects))
piRandhu – even while born as one amongst them
thanakku vENdu – that which he desires
uru – dear forms
koNdu – accepting
thAn – he (who is caring towards his devotees)

(through destroying of enemies of such devotees)
thana – his
sIRRaththinai – anger
mudikkum – one who brings it to an end
punam – having freshness as if being present in its natural place
thuzhAy – having thuLasi garland
mudi – crown
mAlai – that divine garland
mArban – being the one who has the divine chest
en – manifesting such beauty to me
appan than – benefactor’s
mAyangaL – amazing activities
ninaikkum – obedient, to contemplate
nenju – heart
udaiyEn – me who am having it in a distinguished manner
enakku – for me
ini – now
nIL nilaththu – in this great earth
nigar – match
Ar – who?

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

Even while being born as one amongst the human species which is to be rejected with anguish in heart, he accepts dear forms which he desires and brings an end to his anger; he is having thuLasi garland which is having freshness as if being present in its natural place, on his crown and on his divine chest; for me who am having the amazing activities of such benefactor in my distinguished, obedient heart to contemplate, is there any match in this great earth now?

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

  • manap parippOdu azhukku mAnida sAdhiyil thAn piRandhu – He who eliminates this rejectable human body of the worldly people, himself took birth in such human species. When a child falls into a well, a mother will jump in with anguish and rescue the child. Similarly, he takes birth with anguish thinking “I have not helped them sufficiently”.
  • thAn piRandhuemperumAn who is opposite of all defects, entered the womb along with his divine entourage; he who is free from karma, took birth in species which are hated even by those who are bound by karma [and pushed to such births]; the reason for this is his kAruNyam (mercy).
  • thanakku vENduruk koNdu – With his divine entourage. When he is born like that, would it be limited! People would wonder “dhvibhujOvA chathurbhujOvA” (Is he with two shoulders or four shoulders!). Only after he gave up his supremacy, he was given space here [when krishNa was born, vasudhEva asks him to hide his four shouldered form and asks him to appear as a normal child, and emperumAn obliges]. Since these forms are assumed by him for his devotees, he would like them. They are also based on his own desire.
  • thAn thana sIRRaththinai mudikkum – While he eliminates the enemies of his devotees, he would feel that his own anger was eliminated; just as a mother would eliminate her anger on those who harmed her child, by harming them. SrI rAmAyaNam yudhdha kANdam 50.136 “kOpasya vaSamE ivAn” (On seeing hanuman being severely hurt by rAvaNa, SrI rAma became engulfed with anger).
  • punath thuzhAy mudi mAlai mArbanemperumAn was given a sacred bath after he killed the enemies of the devotees, and was decorated with thuLasi (thiruththuzhAy) garland on his crown and chest. The thuLasi garland having come in contact with his divine body, acquired freshness as if standing in its own abode [plant]. And, he captured me with such decoration.
  • than mAyangaLE ninaikkum nenjudaiyEn – I am having a distinguished heart which is contemplating his divine activities unlike an ordinary heart which is said as in SrIvishNu purANam 6.7.28 “mana Eva manushyANAm kAraNam bandha mOkshayO:” (For humans, mind is the cause for bondage and liberation).
  • enakku ini yAr nigar nIL nilaththE – Across this expansive earth, is there anyone matching me? Here, he is not considering anyone in paramapadham; since there is no one who can sing verses in praise of emperumAn, AzhwAr is asking “for me who can serve emperumAn through my verses right in this material world, is there any match?”.

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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