thiruvAimozhi – 8.1.3 – eduththa pErALan

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Full series >> Eighth 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 third pAsuram, AzhwAr says “If you, who are easily approachable by your followers, do not come today and eliminate my danger, how will your devotees who sustain themselves by your qualities, survive?”

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.


eduththa pErALan nandhagOpanthan innuyirch chiruvanE! asOdhaikku
aduththa pErinbak kula viLangaLiRE! adiyanEn periya ammAnE!
kaduththa pOr avuNan udal iru piLavAk kai ugir ANda engadalE!
aduththadhOr uruvAy inRu nI vArAy enganE thERuvar umarE?


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

eduththa – acquired (you like an impoverished person finding great wealth)
pErALan – great
nandhagOpanthan – for nandhagOpa
in – perfectly enjoyable
uyir – being the life
siRuvanE – having childishness (being very obedient)

(while being separated from SrI dhEvaki)
asOdhaikku – for yaSOdhA
aduththa – attained
pErinbam – one who gave perfect joy (as said in “thollai inbaththiRudhi“)
kulam – for that clan
iLam kaLiRE – living pridefully like an elephant calf

(instead of considering me as mother and father)
adiyanEn – for me, the servitor
periya – unreachable (by manifesting your greatness)
ammAnE – being my lord

(very strong)
kaduththa pOr – having great desire for warfare
avuNan – hiraNyAsura’s
udal – body
iru piLavu A – to become two pieces
kai – in the hand
ugir – nail
ANda – had as the instrument
em kadalE – oh one who is an ocean (of care towards your devotees)!

(like then)
inRu – today too
aduththadhu – matching
Or uruvAy – having a form
vArAy – not arriving;

(when you don’t help)
umar – those who depend upon you
enganam – how
thERuvar – will have faith?

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

The great nandhagOpa acquired you as the perfectly enjoyable child and had you as his life; you were attained by yaSOdhA and gave perfect joy to her, living pridefully like an elephant calf of that clan; being my lord, you are unreachable for me, the servitor; oh one who is an ocean (of care towards your devotees)! you had the nail as an instrument in your hand to tear the body of hiraNyAsura, who was having great desire for warfare, into two pieces; you are not arriving today with a matching form; how will those who depend upon you, have faith in 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

  • eduththa pErALan – The most fortunate one who begot you as a son, like someone finding treasure. As both nandhagOpa and vasudhEva prayed to have emperumAn as son, vasudhEva was unfortunate not to see krishNa [for more than a short period] even after dhEvaki gave birth to him, while nandhagOpa saw krishNa’s face like finding treasure. Just as a poor man who suddenly starts living luxuriously will be called “ivan eduppeduththAn” (he must have found treasure), here AzhwAr says “eduththa“.
  • pErALan – Great personality. His greatness is the same as my smallness; would you only show your face to those who desire to have you as their son? krishNa is the embodiment of SrI nandhagOpa’s life.
  • asOdhaikku aduththa – Though both [dhEvaki and yaSOdhA] prayed in the same manner, for dhEvaki who physically gave birth to krishNa, the suffering was greater; yaSOdhA, enjoyed krishNa, though she did not go through the trouble of labour. She got to see krishNa as he himself came closer to her as said in SrI vishNu purANam 5.4.23 “dhadharSa prabudhdha sA yaSOdhA jAtham Athmajam” (yaSOdhA, having attained clarity, saw krishNa, who appeared with the complexion of a blue lotus petal).
  • pErinbam – One who caused perfect joy for her; as said in perumAL thirumozhi 7.8 “thollai inbaththu iRudhi kaNdALE” (yaSOdhA enjoyed the ultimate state of supreme bliss), he gave her great bliss; he made the endless bliss in paramapadham look small when compared to the joy he gave her.
  • kula iLam kaLiRE – Oh one who is enjoyable elephant calf for the cowherd clan! Also said as a wild elephant which is having great heritage and is attractive due to its youthful state, and is uncontrollable by yaSOdhAp pirAtti; but if gets caught, he is [obedient] like an elephant calf; when caught he would be like an elephant tied to a pole as said in periya thirumozhi 2.10.6 “thaRiyArndha karungaLiRE pOla ninRu” (standing like a dark elephant tied to a pole). [periya thirumozhi 2.10.6 is further explained] “thadangaNgaL pani malgum” (will have teary eyes) – when she says as in SrIvishNu purANam 5.6.14 “… yadhi SaknOshi gachcha thvam …” (yaSOdhA tied the mischievous krishNa into a mortar with a rope and angrily told him “Oh one with mischievous activities! if you are capable, free yourself and go now”), he has no other option than standing with teary eyes; to be controlled by her, does it not mean sarvaSaktha (omnipotent emperumAn) should remain aSaktha (incapable)? thanmaiyAnai – one who has the nature of being subservient to his devotees?
  • adiyanEn periya ammAnE – Would you only help those who think of you as their son? Would you not help those who understand the true relationship between them and you? As I stand in proper state towards you, you are not responding properly. While I said “adiyEn” (servitor), you are not remaining as ISvara (lord).
  • kaduththa … – To split the body of hiraNyAsura who had craving for warfare, into two pieces.
  • kai ugir ANda – As said in “padai ANdAn” (rules over the army).
  • em kadalEAzhwAr considers emperumAn‘s help to prahlAdha arriving with great zeal as said in narasimha manthram “mahAvishNum” (the great vishNu), as help for AzhwAr himself.
  • aduththadhu Or uruvAyemperumAn stood everywhere in this form, since he could not guess the place which will be pointed out by hiraNya. As hiraNya put too many conditions, emperumAn assumed a form spontaneously at that time; also explained as assuming a form which evades his boons as said in mahAbhAratham “narasyArdha thanum kruthvA simhasyArdha thanum thathA” (half human body and half lion body); also explained as, emperumAn in a hurry, picked up the head of one creature and the body of another, and assumed a form with that. He assumed a matching form and split the body of the demon who was eager for warfare.
  • inRu nI vArAy – Is your help not needed both then and now? You helped then, but not now. You helped the one who had viparItha gyAnam [nandhagOpa who considered you as his son]; you helped the one who had yathA gyAnam [prahlAdha who considered you as his lord properly]; am I outside both these groups? You helped the one who was bewildered that you are his son; you helped the one who had clarity in saying as in SrIvishNu purANam 1.19.85 “maththas sarvam aham sarvam mayi sarvam sanAthanE” (prahlAdha said “Everything originated from me and everything subdued into me, who is eternal”); would you only not help me who is also bewildered saying ‘”enRenRE kalangi” [previous pAsuram]? Even if you don’t show up, for those who would like to survive, they have to fall at your feet.

emperumAn says “Leave that aside; why are you worried now?”, AzhwAr says

  • enganam thERuvar umarE – If you don’t come even now, would those who sustain themselves by your qualities, survive? That is, saying “How will those who consider ‘your qualities are our refuge’ have faith in you?”

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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