thiruvAimozhi – 8.3.6 – paNiyA amarar

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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 sixth pAsuram, AzhwAr says “sarvESvaran who is mercifully present in paramapadham to be cared by nithyasUris who have pure knowledge and devotion, has descended in this samsAram to eliminate the disease of bondage for all AthmAs here, causing fear in my heart”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

See nanjIyar‘s introduction.

Highlights from periyavAchchAn piLLai‘s introduction

See nampiLLai‘s introduction.

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

Sixth pAsuram, when asked “Why are you fearing for emperumAn like this? Isn’t he the protector of all?” AzhwAr says “even when he is in paramapadham, enjoyed by nithyasUris, he is of the nature that one fears for his safety unnecessarily; why would I not fear for him when he appears with such form in this world?”


paNiyA amarar paNivum paNbum thAmEyAm
aNiyAr Azhiyum sangamum Endhum avar kANmin
thaNiyA vennOy ulagil thavirppAn thiruneela
maNiyAr mEniyOdu en manam sUzha varuvArE


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

(as said in “nakinkara:“, in any stage)
paNiyA – not to bow to (anyone’s foot for any reason)
amarar – nithyasUris’ (who are not ruled by anyone [other than emperumAn])
paNivum – (natural, fitting their nature) humility
paNbum – their qualities (such as gyAna (knowledge), prEma (love) etc)
thAmEyAm – being the target himself
aNi – in the form of ornaments
Ar – having enjoyability
Azhiyum – divine chakra
sangum – divine conch
Endhum – holding (to be enjoyable for such nithyasUris)
avar kANmin – see him

(while such caring nithyasUris are present)
ulagil – in this world
thaNiyA – occurring without reduction
vem – causing great heat
nOy – diseases (in the form of avidhyA (ignorance), karma (virtues and vices), vAsanA (impressions), ruchi (taste) and prakruthi sambandham (bondage))
thavirppAn – to eliminate
thiru – opulence (of perfect beauty, tenderness etc to be enjoyed by such nithyasUris)
Ar – having
neela maNi – like a blue gem
mEniyOdu – with divine form

(thinking “what will happen to this beautiful form?”)
en – my
manam – mind
sUzha – to be bewildered
varuvAr – descends in this samsAram.

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

sarvESvaran himself remains the target for the humility and qualities of nithyasUris so that they need not bow to (anyone else), is holding the divine chakra and divine conch in the form of ornaments to be enjoyed by them; to bewilder my mind, such emperumAn descends in this samsAram with the opulent, blue gem like divine form to eliminate the never-reducing diseases which cause great heat.

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

  • paNiyA amarar – Unlike others, nithyasUris never had any scope to bow to anyone. They are unlike those who previously worshipped inapt persons, atoned for such acts one fine day, atoned thinking as in thirukkurundhANdagam 12 “azhukkudambu echchilvAy” (dirty body [bowing to others] and contaminated mouth [praising others]) and eventually bowed to the apt persons [emperumAn, pirAttis, AchAryas]; that is those who did not engage in praising or serving others. With this, nithyasUris are differentiated from mukthAthmAs.
  • paNivum paNbum thAmEyAm – For their subservience and qualities such as gyAna (knowledge), emperumAn remains the target.
  • aNi Ar Azhiyum sangamum Endhum – While emperumAn holds the divine weapons, these divine weapons appear like all ornaments, and manifest his divine form to the nithyasUris; the nithyasUris would fear unnecessarily and perform mangaLASAsanam (well-wishing prayers) to him. Even they go through the same emotions as I do.
  • avar kANmin – It is such emperumAn who descends into this fearful abode. Is he coming here for his own benefit?
  • ulagil thaNiyA vennOy … thavirppAn – The never ending thApa thrayam (three types of sufferings viz Adhi baudhika (caused by other creatures), Adhi dhaivika (caused by divine/natural forces), Adhi Athmika (caused by self)).
  • thiru neela maNi Ar mEniyOdu – With invigorating, very tender form resembling a blue gem. Even if he decides to descend here, should he descend with such divine form?
  • en manam – My mind which has understood that he is roaming around in this samsAra with such tender form.
  • sUzha varuvArE – one who descends to make my mind spin in bewilderment.

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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