thiruvAimozhi – 7.10.1 – inbam payakka

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

Full series >> Seventh Centum >> Tenth decad

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the first pAsuram, AzhwAr yearns thinking “this is the apt time to enter thiruvARanviLai and serve emperumAn blissfully”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

In the first pAsuram, AzhwAr says “Will this be the apt time for me to enjoy and serve the perfect lord who is mercifully residing in thiruvARanviLai along with lakshmi”.

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.


inbam payakka ezhil malar mAdharum thAnum ivvEzhulagai
inbam payakka inidhudan vIRRirundhu ALginRa engaL pirAn
anbuRRamarndhuRaiginRa aNi pozhil thiruvARanviLai
anbuRRamarndhu valanjeydhu kai thozhu nALgaLum AgungolO?


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

ezhil – having qualities such as saundharyam (beauty)
malar mAdharum – lakshmi who is enjoyable due to lotus being her residence
thAnum – him (who is distinguished to be pursued by such enjoyable persons)
inbam – (mutually) blissful act
payakka – to cause
inidhudan – in a joyful state
vIRRirundhu – present (manifesting his supremacy)
ivvEzhulagai – the worlds which are seven categories (four types of achEthanas namely vyaktha (manifested matter), avyaktha (unmanifested matter), kAla (time) and sudhdha sathva (matter made of pure goodness) and three types chEthanas namely nithya (eternally free), muktha (liberated), badhdha (bound) souls)
inbam payakka – to cause great bliss
ALginRa – accepting service
engaL pirAn – the great benefactor who accepted our service too, through the faculty of speech
anbuRRu – desiring (that this is a peaceful abode to accept our service)
amarndhu – fitting well (even better than in paramapadham, kshIrAbdhi etc)
uRaiginRa – residing (forever)
aNi – beautiful
pozhil – garden
sUzh – surrounded
thiruvARanviLai – thiruvARanviLai
anbuRRu – desiring (that this is a nearby abode to serve him)
amarndhu – fitting well (instead of leaving away, searching for other benefits)
valam seydhu – performing activities (which match our nature)

(being joyful)
kai thozhum – enjoying with joined palms
nALgaLum – days
Agum kol – will they occur?

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

lakshmi who is enjoyable due to lotus being her residence, and who is having qualities such as saundharyam and emperumAn himself, are seated in a joyful state to cause blissful acts; such great benefactor who accepted the service of the worlds which are in seven categories to cause bliss and our service too, is desirously residing in thiruvARanviLai fitting well, which is surrounded by beautiful garden; will those days of performing activities for him and enjoying him with joined palms occur for us?

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

  • inbam payakka – Just as emperumAn who is explained in vEdham “Anandhamaya:” (totally blissful), will acquire new bliss when he unites with samsAri chEthana (bound soul) who is filled with sorrow, acquires bliss when he unites with pirAtti [who is equally enjoyable as himself]; he will be bewildered due to the union with pirAtti as said in thiruvAimozhi 3.10.8alli malar magaL bOga mayakkukkaLAgiyum  niRkum ammAn” (standing with blissful form due to union with SrI mahAlakshmi, the best among women, who is infinitely enjoyable due to having lotus flower as her abode). [SrI rAmAyaNam bAla kANdam 77.26 is explained here to highlight that there is great bliss when perumAL and pirAtti unite. The same is explained briefly in thiruvAimozhi 2.3 pravESam too] rAma: – SrI rAma, who rid SrI paraSurAmAzhwAn of his pride, arrived at the capital city SrI ayOdhyA, remained obedient towards chakravarthi dhaSaratha and the great sages, and conducted himself most righteously. thu – After serving his parents etc, when he started romancing pirAtti, he was totally different to be thought f as “Has he previously learned vAthsyAyanam (a text on the art of love) and engaged in the art of love!” Previously when we was engaged in righteous activities, he conducted himself to be thought of as “Has he ever experienced the art of love?” but now he makes one think “Has he ever learnt to conduct himself righteously?” sIthAyA sArdham – pirAtti, not being boron to a lady, was a great match for emperumAn in paramapadham in not having any shortcoming in the freshness after uniting with him; still, even when emperumAn transforms himself by incarnating as a human, he remained primary in enjoyment even pushing her to the background; what is the reason for that? It is due to his being a prince who is focussed on just enjoyment. vijahAra – It is just eagerness, and he has not even started the enjoyment; it took time to setup the scene; there was not enough time to even start. bahUnruthUn –  Though he enjoyed for twelve years as said in SrI rAmAyaNam sundhara kANdam 33.17 “samAdhvAdhaSa thathrAham“, he is using it to identify using the word “ruthu” to imply how he enjoyed each season with the apt flowers etc; he is implying how he enjoyed with apt materials for winter and summer seasons. manasvI – When it comes to romance, her eagerness in comparison to his eagerness in his heart is like placing a horse in front of an elephant [though elephant can chase the horse, it can never reach it]. thathgatha: – Unlike an entity unites with another entity of the same kind, he united with pirAtti as jAthi (species) and guNas (qualities) remain together with an entity; both said as seen in SrI rAmAyaNam sundhara kANdam 21.6 “ananyA rAghavENAham” (I always remain united with SrI rAma) and SrI rAmAyaNam yudhdha kANdam 122.19 “ananyAhi mayA sIthA” (Does sIthA not remain united with me always?). “thasyAnithyam hrudhi samarpitha:” – As sIthA knew SrI rAma’s nature before he engaged with her, she thought “this great person, standing humbly in front of me, is the greatest! What a quality!” and since he is always thinking about her, and as she too is having her heart attached to him only, he remained in a manner that she offers herself to him fully. By “thathgatha:”, how he placed himself at her disposal, is explained. By “nithyam hrudhi samarpitha:“, how she placed herself at his disposal, is explained. In this manner, they were mutually enjoying each other every moment, as if a person who never enjoyed bliss before finds bliss.
  • ezhil malar mAdharum – sIthAp pirAtti has become as mentioned in SrI rAmAyaNam sundhara kANdam 16.5 “raghavOrhathi vaidhEhim” (SrI rAma suits sIthA pirAtti in all aspects),
  • thAnum – emperumAn too has become as mentioned in SrI rAmAyaNam AraNya kANdam 34.18 “yasya sIthA bhavEth bhAryA” (to whom, sIthA would become wife) and SrI rAmAyaNam AraNya kANdam 37.18 “yasya sA janakAthmajA” (janaka’s daughter sIthA, who is the wife of).
  • ivvEzhulagai inbam payakka – As said in samkshEpa rAmAyaNam 1.89 “rAmas sIthAm anuprApya rAjyam punar avApthavAn | prahrushtamudhithO lOka:” (After redeeming sIthA, SrI rAma also got back his kingdom; the world became joyful), when the mother and father remain together and care for the children, the children will have no worries. Thus, as there is joy in their union, and as the world becomes joyful seeing their togetherness, they [emperumAn and pirAtti] became [more] joyful seeing that, just as a mother will become joyful seeing her child drink her milk.
  • inidhudan vIRRirundhu ALginRa – emperumAn who brings great joy to the world by his presence, feels great joy as if he has found something valuable, resides joyfully thinking “we have now got a divine abode which is suitable for us to hear thiruvAimozhi”.
  • engaL pirAn – [reason for “engaL” – plural] After [singing] thiruvAimozhi 2.7kESavan thamar” padhigam, he was no longer a loner [as he considered to be in association of many devotees]. The benefactor who engaged me in singing thiruvAimozhi.
  • anbuRRu – Manifesting his liking towards the dhivyadhESam thinking “we will get a divine abode to hear thiruvAimozhi”
  • amarndhu – desiring it so much that he did not expect anything other than residing there
  • uRaiginRa – Unlike avathArams (incarnations) where he leaves for paramapadham (in a short duration), residing eternally.
  • aNi pozhil sUzh thiruvARanviLai – thiruvARanviLai which appears similar to the apt abode (of paramapadham), having the vastness to let him and his associates from paramapadham to reside and hear, and which is surrounded by beautiful garden. Whatever abode is desirable for emperumAn will be desirable for his followers too as said in SrI rAmAyaNam ayOdhyA kANdam 17.15 “thEnathEtham anuvrathA:” (hence everyone was devoted to SrI rAma).
  • anbuRRu – As emperumAn felt “we found a suitable place to hear thiruvAimozhi”, AzhwAr too became greatly attached to this dhivyadhESam thinking “we found a suitable place to make him hear thiruvAimozhi”.
  • amarndhu – Without seeking any other benefit than being in that abode.
  • valam seydhu – Performing circumambulation etc.
  • kai thozhu nALgaLum Agum kolO – SrI kausalyA said in SrI rAmAyaNam ayOdhyA kANdam 24.37 “apIdhAnIm sakAlssyAth” (It will be good, if the day of your return from the forest is today itself); just as seen there “if he cannot avoid his trip to the forest, let the day of his return be today”, AzhwAr is saying “would this day of yearning become the day of enjoyment?”

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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