thiruvAimozhi – 6.4.8 – nIL nilaththodu

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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 eighth pAsuram, AzhwAr says “For me who is having the heart which constantly thinks about krishNa’s activities starting with his victory over bANa, is there any bewilderment?”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, AzhwAr says “emperumAn fulfilled his desire even by accepting alms ; For me who is having the heart which constantly thinks about  the activities of such krishNa starting with his victory over bANa, is there any bewilderment?”.

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.


nINilaththodu vAn viyappa niRai perum pOrgaL seydhu
vANanAyiram thOL thuNiththadhum utpada maRRum pala
mANiyAy nilam koNda mAyan ennappan than mAyangaLE
kANum nenjudaiyEn enakkini enna kalakkam uNdE?

pAsuram 8

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

nIL – expansive
nilaththodu – earth
vAn – sky
viyappa – to the amazement
niRai – with many strong associates (while bANa himself was the real enemy, even those who came to support him such as rudhra, subrahmaNya et al)
perum pOrgaL – great battles
seydhu – performing
vANan – bANa’s
Ayiram thOL – the thousand shoulders (which were craving for battle)
thuNiththadhum – the way he severed
utpada – including
maRRum – other
pala – many
mANiyAy – as a brahmachAri (celibate boy, as a person seeking alms)
nilam – earth
koNda – accepted
mAyan – mischievous
en – manifesting such mischief to me
appan than – the benefactor, krishNa’s
mAyangaL – amazing activities
kANum – to see in front of me and enjoy the same
nenju – heart
udaiyEn – having;
ini – now
enakku – for me
enna kalakkam – what bewilderment
uNdu – present?

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

To the amazement of the expansive earth and sky, performing great battles with bANa and his many strong associates, krishNa severed the thousand shoulders of bANa; as a brahachAri, he accepted the earth through a mischievous way and manifested that mischief to me; I am having the heart to see in front of me and enjoy these and many other amazing activities of krishNa, the benefactor; now, for me what bewilderment is present? Only for those who don’t have an obedient mind, there would be bewilderment such as svarakshaNE svAnvayam (protecting oneself through self efforts), anyarakshyathvam (being protected by others) etc.

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

  • nIL nilaththodu vAn viyappa – To the amazement of the residents of earth and heaven. To the amazement of both humans who get amazed easily and celestial beings who remain unchanged for anything due to considering themselves to be great. It appears similar to “manjAkrOSanthi” [a statement which says that the cot is making noise implying the persons on the cot are making noise], as “viyappa” (amazed) is present subsequently [earth and sky on their own cannot be amazed due to lacking gyAnam, but the residents of earth and sky have knowledge to be amazed].
  • niRai perum pOrgaL seydhu – Engaging in a great battle without any shortcoming. That is waging a war which made even rudhra et al who consider themselves to be supreme to run away after losing the battle.
  • vANan Ayiram thOL thiNiththadhum – The way he eliminated the thousand shoulders of bANa which were engaged in unnecessary activities [of worshipping other dhEvathAs]. emperumAn eliminated his hands thinking “due to the craving of his hands, he went and worshipped everyone”.
  • vANan … – emperumAn made those hands to be prey for his chakra/army thinking “He wanted to worship someone and hence ended up worshipping rudhra to lose his hands”.
  • vANan … – To make the people of this world engage in apt worship for their hands, he made bANa lose his hands as he was worshipping other dhEvathAs. This dhEham (body) was given to the AthmA (soul) to engage it in the service of bhagavAn as said in  SrIvishNu dharmam “vichithrA dhEhasampaththir ISwarAya nivEdhithum | pUrvamEva kruthA brahman hasthapAdhAdhisamyuthA ||” (Oh brAhmaNa! To offer oneself and other materials, AthmA previously got connected to the amazing body with hands and legs). It is natural for ISvara to punish those who do not use their hands in an apt way. sarvESvara gave the hands to bANa (AthmA) only for surrendering unto him. He then punished thinking “he has not fulfilled it; he tried to overcome me”. For taking shelter of other dhEvathA, he got punished immediately. bANa did not take shelter of emperumAn not due to lack of ability (hands) but out of pride.
  • utpada maRRum pala – krishNa drove away event those who stood in support of bANa. Only after rudhra said as in SrIvishNu purANam 5.33.41 “krishNa krishNa mahAbAhO” (krishNa! krishNa! Oh mighty armed!), bANa knew krishNa’s true greatness.
  • mANiyAy nilam koNda mAyan – Assuming a form which is most apt for accepting alms, where he will survive if he got alms and will meet his end if he did not. AzhwAr is not usually attracted to SrI vAmanAvathAram [i.e., any avathAram other than krishNAvathAram]; but seeing the similarity between vAmana and krishNa in their unmatched beauty, mingling with everyone without any restriction, partiality towards his devotees and the great deeds done by him [for his devotees], AzhwAr is enjoying SrI vAmana.
  • nilam koNda mAyan en appan – AzhwAr thinks that emperumAn measured the three worlds only to capture AzhwAr himself.
  • appan than mAyangaLai kANum nenjudaiyEnnanjIyar used to say – piLLAn explains “since AzhwAr is known to have his heart and senses independently desire for emperumAn as said in thiruvAimozhi 3.8mudiyAnE‘, his heart will independently think and see”. Another explanation – as said in “katkaN” (external eye) and “utkaN” (internal eye), heart/mind is also said as “internal eye” – this could also imply that.
  • enakku ini enna kalakkam uNdE – Do I have the bewilderment of “I have not got to see emperumAn“? Another explanation – I don’t have the bewilderment of considering dhEvathAntharams (other dhEvathas) as saviours, the bewilderment of doubting emperumAn’s saviourship and the bewilderment of “I can protect myself”.

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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