thiruvAimozhi – 7.1.4 – sUdhu nAn

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

Full series >> Seventh 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 fourth pAsuram, AzhwAr says “You are bewildering me by manifesting the sensual pleasures through Sabdha (sound) etc to make me not know that you are the infinite goal”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, AzhwAr says “You who are able to accomplish impossible tasks, are bewildering my mind with the senses and are ensuring that I don’t reach your enjoyable divine feet”.

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.


sUdhu nAn aRiyA vagai suzhaRRi Or aivaraik kAtti un adip
pOdhu nAn aNugA vagai seydhu pOdhi kaNdAy
yAdhum yAvarum inRi nin agampAl odukki Or AlinILilai
mIdhu sEr kuzhavi! vinaiyEn vinai thIr marundhE


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

yAdhum – all achEthanas (insentient entities)
yAvarum – all chEthanas (sentient beings)

(without any expectation)
inRi – without leaving anything behind
nin – your
agampAl – inside your divine stomach
odukki – placing them in a corner
Or – a (one which cannot be traced to a location where it sprouted from)
Alin – peepal tree’s
nIL – stretched out (due to having blossomed)
ilai – the leaf
mIdhu – on top of
sEr – reclining (without realising that he is in the dangerous deluge)
kuzhavi – having childishness
vinaiyEn – my, who is embodiment of sin
vinai – sin
thIr – eliminating
marundhE – oh one who is the medicine!
Or – having distinguished strength
aivarai – the five senses
kAtti – showing
nAn – I (who am having the qualification for the ultimate goal)
sUdhu – apt goal
aRiyAvagai – to not know
suzhaRRi – to bewilder in the worldly pleasures
un – your (you, the companion in dangerous times)
adip pOdhu – infinitely enjoyable divine foot which is like a lotus
nAn – I (who has no other refuge)
aNugA vagai – to not reach
seydhu – do
pOdhi kaNdAy – moved away from my vision

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

emperumAn is placing all achEthanas and chEthanas in his divine stomach in a corner, without leaving anything behind and is reclining on top of a peepal tree’s leaf, with childishness; oh such emperumAn who is the medicine for eliminating the sin of me, who is an embodiment of sin! You are showing me the five senses which have distinguished strength, to not know the apt goal and to bewilder me in the worldly pleasures; you ensured that I do not reach your infinitely enjoyable divine foot and have moved away from my vision.

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

  • sUdhu …. – apt goal. That is “For this AthmA, attachment towards worldly pleasures will lead to destruction and experiencing bhagavAn will uplift”. To ensure that I do not realise this.
  • Or aivaraik kAtti – suzhaRRi – Manifesting the worldly pleasures derived from Sabdha (sound) etc, and bewildering me; like consuming bewilderment-inducing food item.
  • un adip pOdhu nAn aNugA vagai seydhu – Ensuring that I don’t reach your divine feet, which are like fresh flowers. Like someone who stops a person, who washed his/her hair to decorate with flowers, from wearing those flowers.
  • pOdhi kaNdAy – If you remain in close proximity, I will not suffer like this! Like those who move away thinking “if we remained here, we cannot avoid showing compassion”.

emperumAn says “It is difficult for me to do whatever you are saying”; AzhwAr responds “Yes, [as if] you have never accomplished any difficult task”.

  • yAdhum yAvarum … – Placing all chEthanas and achEthanas in your stomach, reclining on a closed [non-blossomed] peepal tree leaf, you assumed a form and rested there, as if you need a protector. Did you not do that?

Do we need to highlight a historical incident to prove that you can do the impossible tasks? [We have one example in myself]

  • vinaiyEn vinai thIr marundhE – Oh one who is the medicine to cure the sin of me who is an embodiment of sin! Have you not eliminated my attachment towards the worldly pleasures through Sabdha etc, and made me suffer [in separation like this]!

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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