thiruvAimozhi – 8.1.1 – dhEvimAr AvAr

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

Full series >> Eighth Centum >> First decad

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the first pAsuram, AzhwAr says “you who are the most enjoyable such that one cannot bear your separation, should shower your mercy so that I can see you”.

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.


dhEvimAr AvAr thirumagaL bhUmi Eva maRRamarar AtcheyvAr
mEviya ulavam mUnRavai Atchi vEnduvENduruvam nin uruvam
pAviyEn unnai aduginRa kamalakkaNNadhu Or pavaLa vAy maNiyE!
AviyE! amudhE! alai kadal kadaindha appanE! kANumARaruLAy


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

dhEvimAr – your consorts (who match your beauty and greatness)
thirumagaL – lakshmi (who is your great wealth)
bhUmi – bhUmi dhEvi (who is the presiding deity of all wealth)
maRRu – others (further)

(you who are with all of them)
Eva –  as you order (as said in “kriyathAm ithi mAm vadha“)
AtcheyvAr – will perform kainkaryam (service)
amarar – nithyasUris (eternal residents of paramapadham);
mEviya – fitting well (to be inseparable from you)
mUnRavai – having the three folded (i.e. matter, souls and time)
ulagam – worlds
Atchi – follow your orders;
vENdu – as per the situations (for their protection)
vENdu – as per his own desire
uruvam – forms
nin – for you
uruvam – (distinguished) forms;

(not only you manifested this ruling over of ubhaya vibhUthi (two realms))
pAviyEn thannai – sinful me (who could not enjoy this form)
aduginRa – torturing (like those who kill)
kamalam – (most enjoyable) lotus like
kaNNadhu – eye
Or – unique
pavaLam – coral like
vAy – having beautiful lips
maNiyE – attractive like a blue gem
AviyE – being the life (without which one cannot survive)

(not only that)
amudhE – being the (most enjoyable) nectar (which brings back life)

(even for those who desire for superficial nectar)
alai kadal kadaindha appanE – oh great benefactor who performed difficult tasks and helped!

(to not work hard like that)
kANumARu – to see and enjoy
aruLAy – show your mercy

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

nithyasUris will perform kainkaryam as you and your divine consorts SrI dhEvi, bhUmi dhEvi and others order; the three-folded worlds which are fitting well with you, follow your orders; you have distinguished forms as per the situation and your desire; oh great benefactor who performed difficult tasks and helped others! You are torturing me who is sinful, with your lotus like eyes, unique coral like lips and attractive blue gem like form; you are my life; you are the most enjoyable nectar; show your mercy to me, to see and enjoy you.

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

  • dhEvimAr … – What is the reason for me to suffer while those [consorts] who would say as in SrI rAmAyaNam yudhdha kANdam 116-45 “nakaSchin nAparAdhyathi” (there is none who has not committed a wrongful deed) are near you? SrI rAmAyaNam sundhara kANdam 21-19 “mithramaupayikam karthum rAma: sthAnam parIpsathA, vadham cha anichchathA ghOram thvayA asau purusharshabha: ” (SrI rAma  who is the best among all purushas (souls) is the apt person to make friends for you who would like to remain in this world and who would not like to die a horrible death) is explained here in detail.
    • mithram aupayikam – As rAvaNa stood in front of sIthAp pirAtti and started uttering some foolish words, the mother would not become angry when the child torments her! Being the mother, seeing his downfall, she gives good advise to him. If she told him to surrender unto SrI rAma’s divine feet, he may consider that as an insult and will not agree to it; hence, she says “become friendly with SrI rAma”; SrI rAma said in SrI rAmAyaNam yudhdha kANdam 18.3 “mithra bhAvEna” (even if you (rAvaNa) approach me as a friend); pirAtti is saying “mithram aupayikam“. Even while reaching paramapadham, emperumAn grants parama sAmyApaththi (supreme equivalence in eight qualities) to AthmAs. rAvaNa asks “Why would I have friendly relationship with my enemies?”
    • sthAnam parIpsathA – Too bad. Even for those who engage in robbery, they should be able to stay on some place and do it; so, if you would like to preserve your place, you have to do this. Thinking that rAvaNa is saying “I don’t need the land, I can even fly”, she continues,
    • vadham chAnichchathA – Will SrI rAma’s arrows not reach the sky?
    • gOram – Even if you desire to be killed in a merciful way instead of a very horrible way, you have to reach out to him.
    • thvayA – What is the use of explaining so much? You need his help.
    • asau – Are you not seeing him in front of you? Due to visualisation, she sees SrI rAma in front of her; and due to fear, rAvaNa sees SrI rAma in front of him. rAvaNa asks “Will he accept me who has committed so many offences?”
    • purusharshabha: – He is purushOththama (best among men) – he will not consider your offences.
  • dhEvimAr AvAr thirumagaL bhUmi – periya pirAtti and ANdAL who are so dear to him that he will act upon the direction of their eyebrows; SrI mahAlakshmi is the teacher who teaches compassion to him as said in “nakaSchin nAparAdhyathi” and bhUmi dhEvi is the fertile field where that compassion grows, as she asks “what do you have to tolerate? did he even commit an offence?” While they are present, what is there for me to lose?
  • Eva – It is explained that just as kainkaryam is the goal, their ordering us to engage in kainkaryam is also part of the goal; SrI rAmAyaNam AraNya kANdam 15.7 “kriyathAmithi mAm vadha” (lakshmaNa to SrI rAma – order me in what should be done); his voice would be as deep as the sound of a thunderous cloud, pouring rain.
  • maRRu amarar AtcheyvAr – nithyasUris are the ones who remain close and serve emperumAn and his divine consorts. maRRu indicates thulyavikalpa (exact variation); that is whatever pleasure derived by his divine consorts when he embraces them, will be derived by the nithyasUris who serve the togetherness; as said in SrI rAmAyaNam bAla kANdam 1.31 “ramamANA vanE thraya:” (all 3 – SrI rAma, sIthA and lakshmaNa enjoyed together in the forest), the pleasures match the individual’s true nature; the pleasure derived by perumAL (SrI rAma) and (sIthA) pirAtti in their union, will be derived by iLaiya perumAL (lakshamaNa) by seeing their togetherness.
  • amarar AtcheyvAr – As said in thiruvAimozhi 4.6.8vEdham vallArgaLaik koNdu” (with the help of those who are well versed in vEdham), nithyasUris also remain as purushakArabhUthar [those who present our case to emperumAn, like pirAtti].

Even if his consorts are present, and the nithyasUris who are comparable to his consorts are also present, we can say that he will not fulfil our desire, if he has some limitation in his wealth/control,

  • mEviya … – Indicating the three layers of worlds; or indicating the three types of chEthanas [nithyasUris (eternal residents of paramapadham), mukthAthmAs (liberated souls), badhdhAthmAs (bound souls)].
  • mEviya – Indicating that if we said he is the protector for the worlds, it will be apt; or saying his reign fits well for him. SrI rAmAyaNam ayOdhyA kANdam 2.13 “thrailOkyamapi nAthEna yEna syAnnAthavaththaram” (In SrI rAma, all the three worlds have an apt leader) – even if the three worlds are taken together, that which is to be protected will be small and his desire to protect them will be great.
  • vENdu vENduruvam nin uruvam – As necessary for the protection; or as said in SrI vishNu purANam 6.5.84 “ichchA gruhIthAbhimathOru dhEha:” (many forms assumed by bhagavAn out of his own desire); or it is saying that emperumAn will accept the forms which are desired by his devotees for him.
  • pAviyEn thannai – Me who has committed such sins to lose you even after having purushakAram, wealth, and divine forms which are under the control of his devotees; I became outside his family!
  • aduginRa – perishing. Oh one who is having cool eyes which give motherly protection to everyone!
  • pavaLa vAy – Oh one who has beautiful smile as said in SrIvishNu purANam 5.17.21 “savilAsasmithAdhAram bibhrANam mukapankajam” (one who has the lotus like face which has smiling, beautiful lotus-like mouth/lips)!
  • maNiyE – Just as one would let out cool water towards the face of a tired person, oh one who has an invigorating form! These features of yours sustain me.
  • AviyEAzhwAr‘s life is not just a type of air [prANa (vital air)]; his life is emperumAn with his divine consorts, nithyasUris and his beautiful form with beautiful eyes and lips.
  • amudhE – Being the vital air which makes him sustain himself, AzhwAr also has emperumAn as the most enjoyable nectar not having to search for enjoyment elsewhere. As he is the enjoyment, emperumAn remains the upAyam (means) as well, so that AzhwAr need not put any effort to attain him.
  • alai kadal kadaindha appanE – Oh one who performs great task even for those who are with worldly desires!

emperumAn asks “What shall I do for you?” AzhwAr says,

  • kANumARu aruLAy – You don’t need to churn the ocean for me, but it is sufficient if you show me that divine form. (kANumARu) Seeing his divine form is the prApyam (goal); (aruL) his mercy is the prApakam (means). Would you not fulfil the desire of those who feel “you are the goal and the means”?

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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