thiruvAimozhi – 6.9.9 – Avi thigaikka

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Full series >> Sixth Centum >> Ninth 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 ninth pAsuram, AzhwAr explains emperumAn‘s act to finish AzhwAr as “by showing the worldly pleasures and keeping me away from your divine feet”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, AzhwAr says “Are you planning to keep me in this samsAram where the senses which are under your control, are rampant, and to finish me? Will the day I reach your divine feet not arrive soon?”.

Highlights from periyavAchchAn piLLai‘s introduction

In the ninth pAsuram, AzhwAr expands upon his words from previous pAsuram “puRaththittu innam keduppAyO?” and says “Will the day I reach your divine feet not arrive soon?”.

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

Ninth pAsuram. emperumAn asks “How did I trouble you here?” and AzhwAr responds “If you keep me in this world where one gets sucked into the visually appealing aspects, is there anything you need to separately do to trouble me?”. He further says “When you decide to keep me here, is it not like you digging a pit and pushing me in there?”. As said in SrI bhagavath gIthA 16.19thAn aham dvishatha: krUrAn samsArEshu narAdhamAn | kshipAmi …” (I continuously push those (demoniac people) who are having hatred towards me (as explained previously), being cruel, being lowly amongst men, being inauspicious, in births (which contain repeated birth, death, old-age and disease), that too, in demoniac births).


Avi thigaikka aivar kumaikkum siRRinbam
pAviyEnaip pala nI kAttip paduppAyO?
thAvi vaiyam koNda thadandhAmaraigatkE
kUvik koLLum kAlam innam kuRugAdhO?


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

Avi – heart
thigaikka – to tremble
aivar – the five senses
kumaikkum – torturing saying “give me more”
siRu – insignificant
inbam – sweet pleasures
pala – in many varieties
kAtti – revealing
nI – you (who have the ability to destroy these)
pAviyEnai – me who is a sinner (to be residing in this sorrowful place while being qualified to be joyful endlessly)
paduppAyO – are you planning to finish me?
vaiyam – earth
thAvi – measured to claim full ownership
koNda – accepted
thadam – infinitely enjoyable
thAmaraigatku – to engage in the divine lotus feet
kUvik koLLum – to invite me
kAlam – the time
innam – even at this stage (when I have realised that even the sight of worldly pleasures is the cause to disaster)
kuRugAdhO – Will it not happen soon?

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

Are you planning to finish me who is a sinner, by revealing the many varieties of insignificant, sweet pleasures which are causing my heart to tremble by saying “give me more” and torturing the five senses? Your infinitely enjoyable, divine lotus feet measured the earth to claim full ownership and accepted it. Will the time to invite me to engage in those divine feet, not happen soon, even at this stage?

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

  • Avi thigaikka – To make the heart/mind, which is the root for the senses, tremble.
  • aivar kumaikkum – [Instead of saying “aindhu” (as non-living thing), “aivar” (as living thing) is used] Due to the level of cruelty, they are addressed like a chEthana (sentient). Just as a weak person will be tortured by five strong persons, each sense will try to extract the best for its interest. Even if they torture like this, at least if there is some taste, one can accept.
  • siRRinbam – Like [non-existing] honey in muLLi flower. They are as said in thiruvAimozhi 3.2.6aRpa sArangaL” (insignificant pleasures). Even if you were to be discarded, at least there should be a lot more to enjoy [even that is not there].
  • pAviyEnai – I who am born to enjoy endless great pleasure as said in thiruvAimozhi 10.9.11 “andhamil pErinbam“, am caught in enjoying such insignificant pleasures. AzhwAr who said in thiruvAimozhi 4.5.3vIvil inbam miga ellai nigazhndhanan” (one who is in the ultimate state of continuous bliss), is saying this now.
  • pala – I am not so weak to be just bound by one aspect – so there are many aspects.
  • nI kAttip paduppAyO – Are you, the saviour, yourself showing these to finish me?
  • kAttip paduppAyO – The same aspects without which the worldly people cannot survive, are causing AzhwAr bewilderment at the very sight of them. There is a particular species of birds named “asuNamA”. These birds cannot be easily caught. Those who try to catch them will first sing and hearing that, the birds will become attracted and melt. At that time, they will beat the drums loudly. Unable to tolerate the sound, they will fall. Similarly, AzhwAr melts on enjoying bhagavAn’s guNas (qualities). At that time, if he sees worldly matters, he will fall. The nature of worldly pleasures is such that – even after enjoying a pleasure for many days, when being away for some time from that, one cannot meditate upon that and explain the nature of that experience clearly; in spite of such nature, one becomes attracted to them due to the abundance of sins.
  • thAvi … – While speaking about something else (emperumAn‘s act of measuring the world), AzhwAr is establishing his goal.
  • thAvi vaiyam koNda – Explains the potency of emperumAn in fulfilling what he desires. Explains how effortlessly he measured the entire earth.
  • thadam thAmaraigatkE – In the divine feet which have infinite enjoyability. With this – the goal is explained. By saying “kUvik koLLum kAlam” (the time you will invite me), the nature of the means is explained. By saying “innam kuRugAdhO” (has it not arrived yet), AzhwAr‘s taste/craving is explained. Would you still delay even after the stage where I will be finished on seeing worldly matters and not giving up attachment to your divine feet knowing well their enjoyable nature? During the final days of piLLAn, nanjIyar goes to him to enquire about his health. piLLAn keeps saying ” kUvik koLLum kAlam innam kuRugAdhO?“. Hearing that nanjIyar starts crying. Seeing that piLLAn says to nanjIyar “Why are you crying? Does it appear that what I am going to get in paramapadham is any lesser than our current situation here?” [piLLAn indicates that nanjIyar should not be crying and should instead be relishing the thought that he will be in paramapadham soon].

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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