thiruvAimozhi – 7.2.9 – en thirumagaL

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

Full series >> Seventh Centum >> Second 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, parAnguSa nAyaki’s mother sees the state of her daughter and says “I am not seeing an end to her suffering”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently,  parAnguSa nAyaki’s mother says “I cannot fulfil the desire of my daughter who is captivated by the overwhelming love of you who are the divine consort of lakshmI, bhUdhEvi and nILA dhEvi”.

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.


en thirumagaL sEr mArbanE! ennum ennudai AviyE! ennum
nin thiruveyiRRAl idandhu nI koNda nilamagaL kELvanE! ennum
anRuruvEzhum thazhuvi nI koNda Ay magaL anbanE! ennum
then thiruvarangam kOyil koNdAnE! theLigilEn mudivu ivaL thanakkE


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

en – my lady lord
thirumagaL – lakshmi
sEr – being united, as her desirable place
mArbanE – Oh one who is having the divine chest!
ennum – says;

(with that beautiful coupled state)
ennudai – for me
AviyE – Oh one who remained in my heart as the sustaining life!
ennum – says;

(in contrasting complexion to his divine form as said in thiruvAimozhi 10.10.6 “neela varai iraNdu piRai kavvi“)
nin – your
thiru eyiRRAl – with the divine tusk
idandhu – (submerging into the deluge, from the wall of the oval shaped universe) dug it out
nI – you
koNda – kept as your beloved one
nila magaL – SrI bhUmip pirAtti
kELvanE – matching consort!
ennum – says;
anRu – when the bulls were placed as a challenge
uru – the bulls which roared like the thunder causing fear
Ezhum – seven
thazhuvi – (effortlessly as done with the beloved ones) embraced
nI – you
koNda – accepted like finding and keeping a treasure
Ay magaL – nappinnaip pirAtti who appeared in a matching clan for you
anbanE – Oh one who has fixed affection!
ennnum – says;

(just as you manifested your love towards all of them, to favour my daughter)
then – well protected
thiruvarangam – SrIranga kshEthram
kOyil – as the abode
koNdAnE – Oh one who acknowledged!
ivaL thanakku – for her
mudivu – means to end her suffering
theLigilEn – I am unaware.

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

My daughter says “Oh one who is having the divine chest which is the desirable abode of lakshmi, my lady lord, where she is united with you!” She says “Oh the matching consort of SrI bhUmip pirAtti who you dug out with your divine tusk and accepted as your beloved one!” She says “Oh one who has fixed affection for nappinnaip pirAtti who appeared in a matching clan for you and was accepted by you like finding and keeping a treasure, by embracing the seven bulls  which roared like thunder, causing fear when they were placed as a challenge!” Oh one who acknowledged the well protected SrIranga kshEthram as your abode! I am unaware of the means to end her suffering.

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

  • en thirumagaL sEr mArbanE ennum – She is asking “Am I losing my result due to lack of purushakAram [pirAtti as the one who recommends to emperumAn for us]?” Here, the “en” (my) is not meant for viSishta (entity) but on viSEshaNa (attribute); that is, it is meant for thirumagaL (pirAtti) and not for mArban (one who holds her on his chest). ananthAzhwAn named his daughter “en thirumagaL“. bhattar prayed to perumAL “consider me in your divine heart as one who came along with pirAtti as sthrI dhanam (a servant maid who is gifted along during marriage); I too will think about you as ‘he (emperumAn) is dear to our nAychchiyAr’ and hence we should think that you are ‘azhagiya maNavALap perumAL‘ (the lord who is the most beautiful bride groom)”.
  • sEr mArbanE – In the rahasyam [secret dhvaya mahA manthram], this indicates the nithya yOgam [“math” which indicates their eternal togetherness]; only if she separates for a moment, is there a  reason for the delay in my result? It was mercifully said “bhattar called nanjIyar to hear from him some pAsurams which he could recite in front of perumAL subsequently; he was eating when nanjIyar starts reciting this decad; while reciting this pAsuram, nanjIyar mercifully recited ‘en thirumagaL sEr mArbanE ennum ennuadai AviyE ennum’ without any break in between; hearing that, bhattar stopped eating, cried out ‘SrIranganAtha’ and mercifully lay down on the mattress” [When recited together, it implies that parAnguSa nAyaki‘s life sustaining entity is SrIman nArAyaNan, instead of seeing the two phrases independent of each other. bhattar becomes overwhelmed in emotions thinking about how nanjIyar presented the subtle truth in his recital]. nanjIyar mercifully said “I became frightened seeing bhattar’s state, wondering if he attained the divine feet of bhagavAn“.
  • ennudai AviyE ennum – For AzhwAr, the vital air is not the sustaining force but the divine couple. Oh one who remains my sustaining life, being the one who is having SrI mahAlakshmi on your chest!
  • nin … – Isn’t it natural for you to even transform your stature to fulfil the desire of your beloved one? Can you gain acceptance of SrI bhUmip pirAtti, only by caring for her wealth? “thiru” in “thiru eyiRu” indicates the beauty of your tusk.
  • idandhu nI koNda – The one you dug out and accepted. Oh one who is dear to SrI bhUmip pirAtti!
  • anRu … – Could you, who helped long ago, not help now? Here “anRu” indicates the [helpless and loving] state of nappinnaip pirAtti. Not one or two, but embracing all the seven bulls. Since it [winning over them] is the means to attain her, he feels embracing the bulls to be embracing her divine bosom. uru – thunder, implying that they roared like thunder. uru – pride, implying that they appeared to be embodiment of pride.
  • Ay magaL anbanE ennum – She is saying “How will you get the acceptance of my lady lords if you abandon me?”
  • then thiruvarangam kOyil koNdAnE – Oh one who is having the SrIranga kshEthram which is the best in southern direction, as your abode! Is there the shortcoming of his not presenting himself during the incident of killing the seven bulls? Unlike [vibhava] avathArams, aren’t you residing eternally here to help those who are here after the period of incarnations? He accepted this abode of SrIrangam not have to say as in mahAbhAratham “gathas svam sthAnam uththamam” (He reached his own ultimate abode).
  • theLigilEn … – When there is no shortcoming there [i.e. eternally residing in SrIrangam], there should be clarity that “the result will not be missed”, but I am unable to have that clarity. When you practically demonstrate the statement in SrI bhagavath gIthA 18.66mA Sucha:” (do not worry) by reclining here, should I not remain as said in SrI bhagavath gIthA 18.73 “sthithO’smi gathasandhEha:” (being freed from doubts, I am standing firm, with realisation of truth)? But I am unable to do so.  I am unable to give a solution for her. Shall we be satisfied with the realisation, while her state is such?

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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