thiruvAimozhi – 8.3.2 – saraNamAgiya

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

Full series >> Eighth Centum >> Third decad

Previous pAsuram

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the second pAsuram, AzhwAr condemns the seekers of kaivalyam (enjoying the self eternally).

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, AzhwAr considering the seekers of kaivalyam also to be subservient to emperumAn, condemns them as they simply try to eliminate their old age, death etc through emperumAn who is capable of destroying the enemies.

Highlights from periyavAchchAn piLLai‘s introduction

See nampiLLai‘s introduction.

Highlights from nampiLLai‘s introduction as documented by vadakkuth thiruvIdhip piLLai

The seekers of kaivalyam say “Unlike material wealth, this (kaivalyam) is not temporary; isn’t this permanent?” AzhwAr condemns them here.


saraNamAgiya nAn maRai nUlgaLum sArAdhE
maraNam thORRam vAn piNi mUppenRu ivai mAyththOm
karaNap pal padai paRRaRavOdum kanal Azhi
araNath thiN padai Endhiya IsaRku ALAyE


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

(For those men who have three types of qualities viz sathva, rajas, thamas)
saraNamAgiya – refuge

(that which reveals the means to earn wealth)
nAl – having four divisions
maRai – vEdhas
nUlgaLum – SAsthras
sArAdhE – instead of depending upon (in the superficial meanings as said in SrI bhagavath gIthA 2.42vEdha vAdha rathA: pArtha nAnyadhasthIthi vAdhina:“)

(being mumukshus (seekers of liberation) and having overcome the three qualities)
karaNam – harmful tools
pal – many types
padai – enemy armies
paRRu – faith
aRa – to lose
Odum – to flee
kanal – fiery
Azhi – thiruvAzhi AzhwAn (SudharSana chakra)
araNam – protection
thiN – firm
padai – weapon
Endhiya – one who is holding
IsaRku – for sarvESvara
ALAy – being the servitor

(instead of bringing glories to him and caring for him, which match the servitude)
maraNam – death
thORRam – birth
vAn – great
piNi – disease
mUppu – old age
enRu – as said
ivai – the six types of changes
mAyththOm – we have got rid of them.

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

Instead of depending upon the SAsthras i.e. vEdhas having four divisions, which are said to be the refuge, we have got rid of the six types of changes as said in death, birth, great disease, old age etc by being the servitor of sarvESvara who is holding the fiery, firm weapon SudharSana chakra which makes the enemy armies having many harmful tools to lose faith and flee. Implies “while the AthmA should exist fully for emperumAn, is it matching its nature to be selfish?”

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

  • saraNam … – AzhwAr is condemning saying – instead of engaging in pUrvabAgam (karma kANdam) which explains the means to attain wealth as said in SrI bhagavath gIthA 2.45thraiguNya vishayA vEdhA:” (vEdhams which are focussed on the well-being of the ones having the three qualities), pursuing vEdhAntha (gyAna kANda) which focusses on  liberation, surrendering unto sarvESvaran, we have eliminated our bodily connection!
  • saraNamAgiya – The knowledge which shows wealth and the means to attain such wealth.
  • nAnmaRai nUlgaL – SAsthram in the form of four vEdhams. nUl – SAsthram. It can also be considered as explaining Agamas etc separately by the word “nUl“. It is usually said in this manner as SAsthram in the form of vEdham. It is seen in Arsham “vEdha SAsthrA virOdhinA“.
  • maraNam thORRam – All we have done is to have attained the state of not having six types of changes such as birth, death, strong/well-known diseases, old age etc. This praising is in the mood of condemnation.
  • karaNap pal padai … – Explained as shining, fiery SudharSana chakra which remains to make the enemy armies which have have many divisions and harmful weapons flee without a trace; alternatively explained as shining, fiery SudharSana chakra which remains to make the groups of sense organs flee from the worldly pleasures without a trace.
  • araNath thiN padai – Being the protection for devotees, and being invincible by the enemies.
  • thiN padai – Even if ISvara fails his devotees, SudharSana chakra will not fail emperumAn‘s devotees.
  • Endhiya IsaRku – Because of holding SudharSana chakra, he has become sarvESvaran. For such emperumAn.
  • ALAyE – Why are they considered as servitors? Just as those who desire to serve bhagavAn, they too had bhagavath bhajanam (worshipping him) and they too had anthima smruthi (thoughts in the final moments before death).

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

archived in

pramEyam (goal) –
pramANam (scriptures) –
pramAthA (preceptors) –
SrIvaishNava education/kids portal –

Leave a Comment