thiruvAimozhi – 8.3.1 – angum ingum

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

Full series >> Eighth Centum >> Third decad

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the first pAsuram, AzhwAr is condemning the seekers of wealth saying “In this samsAram irrespective of being knowledgeable or not, instead of considering your tender nature and caring for you, they are considering you to be the means to attain their desirable goals”.

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.


angum ingum vAnavar thAnavar yAvarum
engum inaiyai enRu unnai aRiyagilAdhalaRRi
anganjErum pUmagaL maNmagaL AymagaL
sangu chakkarak kaiyavan enbar saranamE


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

angum – in the higher worlds (heaven etc)
ingum – in earth
engum – in all regions (such as pAthALa etc)
vAnavar – (favourable) dhEvas (celestial beings)
thAnavar – (unfavourable) asuras (demoniac beings)
yAvarum – humans and all (in the same manner)
unnai – you (who are with the enjoyable consorts)
inaiyai – such enjoyable person
enRu – as
aRiyagilAdhu – without knowing
alaRRi – calling out (highlighting his omnipotence etc which are useful for his protection)
pUmagaL – lakshmi who is an embodiment of the fragrance of flower
maNmagaL – bhUmi dhEvi (who is an embodiment of enjoyment due to being fragrant)

(further more)
AymagaL – nILA dhEvi (who has high family heritage)

(being captivated by his beauty, tenderness etc)
angam – his divine form
sErum – remaining inseparable and enjoying
sangu chakkaram – (enjoyable) AzhwArs
kaiyavan – emperumAn who holds them in their hands

(instead of enjoying)
saraNam – one who is the means for fulfilling our desires (due to having complete purushakAram (recommendation)  [in pirAttis])
enbar – will say.

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

In the higher worlds, the earth and all regions, the dhEvas, asuras, humans and all, without knowing that emperumAn is such an enjoyable person, would call out for him as the one who remains inseparable from lakshmi who is an embodiment of the fragrance of flower, bhUmi dhEvi and nILA dhEvi, and being enjoyed by them, who is having the AzhwArs (Sanka and chakra) in his hand, and will say “he is the means for fulfilling our desires”. Since emperumAn’s lordship is common for the unfavourable asuras also, being their refuge to fulfil their desires is also present in him. AzhwAr is upset that even those who seek other benefits from him are not thinking about his beauty, tenderness etc and caring for him.

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

  • angum ingum … – In the higher worlds and earth.
  • engum – pAthALa etc which are not explicitly mentioned here.
  • vAnavar – favourable ones.
  • thAnavar – dhAnava – unfavourable ones.
  • yAvarum – humans who are both favourable and unfavourable.
  • inaiyai enRu unnai – Knowing you to be of this particular nature – you who are the lord of all, to be having perfect tenderness. AzhwAr always thinks about emperumAn‘s tenderness only. Not knowing your nature of being like a tender bluish flower.
  • aRiyagilAdhu – not knowing – to not know to care for you. Whether it is the favourable dhEvas or unfavourable asuras or manushyas who are both favourable and favaourable, everyone is the same when it comes to caring for emperumAn. AzhwAr thinks that everyone should care for him.
  • alaRRi – They would cry out highlighting those statements from SAsthram which help them in getting his protection as in muNdaka upanishath “yassarvagya: sarvavith” (one who knows the basic nature and basic qualities of all entities) and in SvEthASvathara upanishath “… parAsya Sakthir vividhaiva SrUyathE SvAbhAvikI gyAna bala kriyAcha” (that supreme bhagavAn who has full ability and natural knowledge, strength etc). They don’t know that you are to be protected and cared for.
  • angam sErum … – Further, his tenderness and beauty are highlighted.
  • pUmagaL maNmagaL AymagaL … angam sErum – They would say that they have the pirAttis’ purushakAram to attain him. They would say – the one (SrIdhEvi) who says as in SrI rAmAyaNam yudhdha kANdam 116-45 “nakaSchin nAparAdhyathi” (there is none who has not committed a wrongful deed), the one (bhUmi dhEvi) who says “What is the point in tolerating the wrongful deeds? Should you even see the wrong deed?” and the one (nILA dhEvi) who manifests her enjoyability so that he does not see anyone’s wrong deeds, are all present. But there is none who would perform mangaLASAsanam for their togetherness as seen in thiruppallANdu 1 “vadivAy nin vala mArbinil vAzhiginRa mangaiyum pallANdu” (Long live SrI mahAlakshmi who resides in the right side of your beautiful divine chest).
  • sangu chakkarak kaiyavan – There is none who is present to enjoy the divinely beautiful combination of his hand and the divine chakra. They would say “he is having the divine weapons to destroy our enemies”. AzhwArs think as in thiruppallANdu 1 “vadivAr sOdhi valaththuRaiyum sudarAzhiyum pallANdu” (Long live the most beautiful and radiant chakra which is in his right hand”.
  • enbar saraNamE – They would say that he is the means to fulfil their desires. There is none who realises that he is the desirable goal and is most tender-natured; [instead] they will send him to seek alms and face the arrows of the enemies.

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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