thiruvAimozhi – 8.1.5 – AruyirEyO!

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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 fifth pAsuram, when emperumAn says “you perform the necessary sAdhanAnushtAnam (means) and come and see me”, AzhwAr responds “there is no such thing that I put in some effort to reach you and see you; you, who are the controller of all, should show me yourself”.

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

Fifth pAsuram. emperumAn says “As the result is for you as said in pUrva mImAmsA ‘SAsthrapalam prayOkthari (When AthmA becomes karthA (doer), SAsthram is of use), should the effort also be in you?” AzhwAr responds “There is nothing which can be seen and attained by my effort”.


AruyirEyO! agalidamuzhudhum padaiththidandhu uNdumizhndhu aLandha
pEruyirEyO! periya nIr padaiththu anguRaindhadhu kadaindhadaiththudaiththa
sIriyarEyO! manisarkkuth thEvar pOlath thEvarkkum dhEvAvO!
OruyirEyO! ulagangatkellAm unnai nAn engu vandhuRugO!


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

(as said in “prANasya: prANa:“, since you sustain vital air which sustains everything)
AruyirE – being my perfect life
agal – expansive
idam – world
muzhudhum – all
padaiththu – created
idandhu – dug it out (without getting destroyed in deluge)
uNdu – protected it by placing it in stomach
umizhndhu – spit it out (to let it see outside)
aLandha – measured and accepted (to eliminate the claim of ownership by others)
pEruyirE – being the lord who is greater than all

(to uplift the world)
periya nIr – the singular [causal] ocean which is a huge water body
padaiththu – created
angu – there
uRaindhu – mercifully rested
adhu – kshIrArNavam (milk ocean, which is a transformed state of that causal ocean)
kadaindhu – churned
adaiththu – built a bridge (across another ocean which is of the same kind)
udaiththa – broke (to provide fresh water for samsAris (worldly people) by his dhanushkOti (edge of his bow))
sIriyarE – being the best (like the soul, in protecting his devotees)
manisarkku – for humans et al
thEvarpOla – like dhEvas who are desirable [object of worship]
thEvarkkum – for dhEvas
dhEvA – being the (desirable) refuge
ulagangatkellAm – for all the creatures (which are sustained by prANa)
OruyirE – Oh singular AthmA!
unnai – Other than you (who are the singular AthmA [paramAthmA] unlike the jIvAthmAs who are many in count and who remain the dhAraka (one who sustains), SEshi (lord), parivan (caretaker), udhdhESya (desirable) for their bodies)
nAn – I (who am dhArya (sustained), SEShabhUtha (servitor), rakshya (protected), ASraya (depend on), niyAmya (controlled) by/for you only)
engu – where
vandhu – come
uRugO – will attain you?

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

Being my life and being the lord who is greater than all, you created all the expansive world, dug it out, protected it by placing it in stomach, spat it out, measured and accepted it; you being the best, created the singular [causal] ocean which is a huge water body and mercifully rested there; you churned kshIrArNavam, built a bridge and broke the ocean; just like dhEvas are desirable for humans et al, you are desirable for dhEvas; oh singular AthmA who is being the refuge for all the creatures! Where else other than you, will I come and attain? AzhwAr is implying “While you who are supremely independent can put in some effort and that will lead to the result, if I who am fully dependent on you put in some effort, there is no possibility of getting the result”. “O” in the end of the worlds reveals AzhwAr’s anguish thinking “how can paramAthmA suggest the AthmA to put in some effort!”

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

  • AruyirEyO – When you are my life, what sAdhanAnushtAnam can I perform to reach you? Isn’t the protection of the SarIram (body), the responsibility of the AthmA (soul)? Will the body protect itself?

AzhwAr asks “Is it just the relationship? Have you also not demonstrated?”

  • agal idam muzhudhum padaiththuemperumAn created the expansive world through his sankalpam as stated in thaiththirIya upanishath “bahusyAm” (let me become many), dug it out as mahAvarAha when it was tormenting in deluge, protected it by placing it in his stomach during the subsequent deluge, spat it out so that it does not suffocate inside for a longtime, walked up and measured it when it was snatched by mahAbali. Should you who help others in difficult times without them calling out for you, not help me as well?
  • pEruyirEyO – Oh great lord!
  • periya nIr … – He is indifferent towards all kinds of help irrespective of whether it is done for all or his own dear consort, SrI mahAlakshmi.
  • periya nIr padaiththu angu uRaindhu – Created the causal ocean and rested there for the purpose of creation.
  • adhu kadaindhu … – He churned the ocean to acquire her [SrI mahAlakshmi]; he then built a bridge to unite with her and subsequently broke it so that the rAkshasas from there will not be able to cross over the ocean to trouble the devotees.
  • sIriyarEyO – Oh one who has the greatness of equally accepting pirAtti who is eternally united with you and others!
  • manisar … – Just as dhEvas are with respect to manushyas with respect to their wealth/opulence and greatness, sarvESvaran is superior with respect to those dhEvas.
  • Or uyirEyO ulagangatkellAm – Will the body or the AthmA think about the well-being? [Or – distinguished] If there is any other entity like you, I can engage in sAdhanAnushtAnam to attain you. What will I who am a body for you who are my soul, do as means, to attain you? While the AthmA can care for the well-being of the body, can the body itself care for it? How can I, who am supported by you, controlled by you and servitor to you, protect while you, who are the support, controller and lord, exist? As AthmA has the identity of being SarIra (body) for bhagavAn due to AdhAra – AdhEya (support – supported) and niyanthru – niyAmya (controller – controlled) relationships, the consciousness in the AthmA is only present to accept that “You are the means” and not to individually engage in sAdhanAnushtAnam.

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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