thiruvAimozhi – 6.8.4 – thU madhu

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Full series >> Sixth Centum >> Eighth decad

Previous pAsuram

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the fourth pAsuram, parAnguSa nAyaki mercifully tells some dragonflies “Go and inform emperumAn who is in paramapadham ‘is it fitting for you to torment her there while you are enjoying with garland on your crown, in the unreachable abode?’ “.

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.


thU madhu vAygaL koNdu vandhu en mullaigaL mEl thumbigAL!
pU madhu uNNach chellil vinaiyEnaip poy seydhaganRa
mAmadhu vAr thaNduzhAy mudi vAnavar kOnaik kaNdu
yAmidhuvO thakkavARu enna vENdum kaNdIr nungatkE


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

en – raised by me
mullaigaL – jasmine
mEl – seated on
thumbigAL – dragonflies!
thU – pure
madhu – having honey as identity
vAygaL – mouths
koNdu – with
vandhu – arriving
pU – flower’s
madhu – honey
uNNa – to drink
sella – if you set out

(instead of going when they are withered)
vinaiyEnai – me who is having the sin which caused the separation [from emperumAn ]
poy – mischievous union
seydhu – performed
aganRa – separated

(to consider that this separation led to his prosperity)
mA – greatly flowing
madhu – honey
vAr – dripping
thaN – cool
thuzhAy – decorated with thiruththuzhAy
mudi – donning the divine crown
vAnavar – for nithyasUris (eternal associates of emperumAn in paramapadham)
kOnai – one who is the ruler
kaNdu – on seeing
nungatku – for you (who are present in such prosperous situation)

(with respectful words, matching his supremacy)
yAm – your highness
idhuvO – should manifest your supremacy like this?
thakkavARu – fitting your merciful stature?

enna vENdum kaNdIr- you should tell him this.

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

Oh dragon flies seated on the jasmines raised by me! Having pure honey-mouths as your identity, if you have arrived to drink the honey from those jasmine flowers, you first go to emperumAn who performed mischievous union with me and separated, and who is donning the divine crown which is decorated with cool thiruththuzhAy in which honey is greatly flowing and dripping, and who is ruling over the nithyasUris; on seeing him, you tell him “Your highness! Should you manifest your supremacy like this? Is this fitting your merciful stature?”. Implies, only then, me as well as my jasmine flowers will become fresh and you can drink the honey from them.

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

  • thU madhu vAygaL koNdu vandhu – Going with the mouth which is pure and having sweet speech. vandhu (coming) means senRu (going). With the sweet speech which will sustain those who are in anguish.
  • en mullaigaL mEl thumbigAL – You too remain hungry like those who suffer along. Both the flowers in her hair and in the nearby garden are in a withered state; as said in SrI rAmAyaNam ayOdhyA kANdam 59.10 “apivrukshA: parimlAnA:” (Even the trees withered).
  • pU madhu uNNach chellil – Since you have the tendency to extract honey, you will go to places where flowers are present. Only those flowers in her side will be withered; but flowers in his side will be fresh; he is said as “mA madhu vAr thaN thuzhAy mudi vAnavar kOn“. The only difference between them (nithyasUris) and him is his divine crown and the garland. Unlike the bees here, those who are there need not remain hungry.
  • mA madhu vAr thaN thuzhAy – Even in separation, he remains fresh.
  • pU madhu uNNach chellil – Once the flower in hair withered and the honey dried up, she thinks that the same would be the case throughout this material realm; she thinks that now if honey is present anywhere it will only be in emperumAn‘s side.
  • vinaiyEnai – I who have committed sins to think that his sweet talks and his love towards me are truthful.
  • vinaiyEnaip poy seydhu – Knowing that if he left suddenly she will die unable to bear that, he remained saying “I will never separate from you; I cannot bear your separation”, but suddenly made me realise that he was gone; and I didn’t understand how he did that. Had I known I would have held him and not let him go!
  • poy seydhu – This is how dissatisfied she is even in the union. AzhwArs are of the nature that even after spending a long time with emperumAn , they will feel “everything happened [quickly] like a dream”, since union always ends with separation. Unfulfilled enjoyment is highlighted as dream, magic or fake.
  • poy seydhu aganRa – This is his reason to separate. Pretending to be together, not having fulfilling time together and leaving mischievously.
  • mA madhu vAr thaN thuzhAy mudi – Since honey seen is present there too, it will be doubly delightful. That is the best honey too. Seeing him [his quality], it (honey) will remain consistent both in union and separation too.
  • vAnavar kOnaik kaNdu – Seeing emperumAn who is presenting himself to those who care for themselves. Seeing emperumAn who is ignoring his own words as in SrI rAmAyaNam yudhdha kANdam 41.4 “thvayi kinchith samApannE kim kAryam sIthayA mama” (even if you were insulted a little bit, what is the use of my getting back sIthA?), he is pampering his old relatives [nithyasUris who are with him forever].
  • yAm – [calling him out respectfully] Since he feels guilty, he would pretend to be conducting the grand assembly and will be difficult to be drawn attention to; without fearing his supremacy, draw his attention. On being called, he will have to look into your face; before he turns his face away, you ask him if his act is proper. Didn’t you tell someone as in SrI rAmAyaNam sundhara kANdam 40.41 “Anrusamsyam parOdharma:” (being compassionate is the ultimate dharmam). That was visible in your form as in SrI rAmAyaNam sundhara kANdam 36.42 “naivadhamSAn na maSakAn” (He will not drive away the flies and mosquitoes), and SrI rAmAyaNam sundhara kANdam 36.41 “namAmsam rAghavO bhungthE nachApi madhu sEvathE” (he is neither indulging in meat nor in alcohol) [But here you seem to be enjoying well].
  • idhuvO thakkavARu – Is hurting a woman and being garlanded in a grand assembly, your compassion?
  • enna vENdum kaNdIr – After seeing this grand assembly and his supremacy, you cannot remain compassionate thinking “how can we destroy this?”; in that situation, you think about me and speak.
  • nungatkE – You who are not him, should do all of this. Otherwise, there is no difference between you who appeared in front of me in this sorrowful state and him.
  • nungatkE – Aren’t you residing in my jasmines! You have to preserve your own nature [of helping me]; he caused hurt to a woman (me) and is enjoying the grand assembly without considering the damage done to his nature; I am lying down [waiting for him]; now, you have to avoid causing damage to your own nature.

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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