thiruvAimozhi – 8.2.9 – kAN koduppAn allan

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Full series >> Eighth Centum >> Second decad

Previous pAsuram

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 mothers say “If you are determined like this, will you not lose everything you have?” and she says “Already I have lost my femininity and shyness; what is there to lose anymore?”

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.


kAN koduppAn allan Arkkum thannaik kaiseyappAladhOr mAyam thannAl
mAN kuRaL kOla vadivu kAtti maNNum viNNum niRaiya malarndha
sEN sudarth thOLgaL pala thazhaiththa dhEvapirARku en niRaivinOdu
nAN koduththEn ini en kodukkEn? ennudai naNNudhal nangaimIrgAL


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

Arkkum – even for the most knowledgeable ones

(by self effort)
thannai – him
kAN koduppAn allan – being the one who does not manifest himself to be seen by them

(for the sake of his devotees)
mAyam thannAl – by his deceit
kai sey – to create
appAladhu – beyond
Or – unique
kOlam – having beauty
mAN – alms seeking
kuRaL vadivu – assuming the vAmana (dwarf) form
kAtti – and manifesting it

maNNum – earth
viNNum – higher worlds
niRaiya – to be filled
malarndha – blossomed
sEN – tall
sudar – radiant
pala – many
thOLgaL – shoulders
thazhaiththa – branched out
dhEva pirARku – to emperumAn who is the lord of brahmA, rudhra et al
ena – my
niRaivinOdu – complete femininity and
nAN – shyness
koduththEn – gave;
ennudai – being related to me
nal – radiant
nudhal – having forehead
nangaimIrgAL – oh faultless ones [mothers]!

(after losing my intrinsic nature and quality)
ini – now
en – what
kodukkEn – shall I give?

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

emperumAn does not manifest himself to be seen by even the most knowledgeable ones; but such emperumAn, by his deceit, assumed the unique, beautiful, alms seeking vAmana form which is beyond the capacity for anyone to create, and manifested it; he then blossomed to fill the earth and the higher worlds, branched out with many tall and radiant shoulders; , I gave my complete femininity and shyness to such emperumAn who is the lord of brahmA, rudhra et al; oh faultless ones who are related to me and having radiant forehead! What shall I give to him now?

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

  • kAN koduppAn allan Arkkum thannai – He is of such nature that he will not show himself to those who try to see him with their own efforts, even if they are most knowledgeable.
  • kai sey … – Showing his beautiful alms seeking dwarf form which is beyond creation. mAyam thannAl – kruthrima (deceit). Here the deceit is – arriving as a mendicant while he is the lord of spiritual and material realms, making himself as a seeker of alms while he is the lord of SrI mahAlakshmi and showing small feet, but measuring the world with large feet.
  • kai seyappAladhAna kOla vadivu – Having a form which is having beauty beyond creation. Implying natural beauty. Alternatively, implying that it is like a beautiful art which acquired life.
  • mAN kuRaL vadivu – Being a prideless alms seeker with a beautiful vAmana form.
  • kOla vadivu – The form which was assumed by emperumAn to minimize his greatness, is in itself so great that one would seek to ward off evil eyes.
  • kAtti – Manifesting the natural alms seeking dwarf form to mahAbali to deceive him.
  • maNNum viNNum niRaiya malarndha – Grew out to fill all the worlds immediately after receiving the water in his hands.
  • sEN sudarth thOLgaL pala thazhaiththa – Having well grown, many shoulders which resemble well-branched kalpatharu (wish fulfilling celestial tree).
  • dhEva pirARku – One who became the benefactor for dhEvas (celestial entities) by redeeming the kingdom which was lost by indhra.
  • en niRaivinOdu nAN koduththEn – I lost two kingdoms [femininity and shyness]. indhra regained his kingdom. mahAbali manifested his generosity. But I lost my obedience and shyness which are my great wealth.
  • ini en kodukkEn – What more can I give now?
  • ennudai nannudhal nangaimIrgAL – Since you don’t realise my suffering, you can remain beautiful, with complete femininity and can also advice me. Previously in the fourth pAsuram she said “ini en kodukkEn?“; what is the difference between her statement here and there? There, she lost herself to emperumAn’s presence on periya thiruvadi and his holding the divine chakra in his hand, became attached to mAyakkUththan emperumAn and went to unite with him, but did not get that and hence felt lost there; here she is saying that she lost herself to SrI vAmana’s beauty and simplicity and lost everything like mahAbali.

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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