thiruvAimozhi – 8.4.2 – engaL sel sArvu

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

Full series >> Eighth Centum >> Fourth 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 says “There is none other than emperumAn, who is capable of creating the universe etc and is mercifully standing in thiruchchengunRUr, who is my companion”.

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.


எங்கள் செல் சார்வு யாமுடை அமுதம் இமையவர் அப்பன் என் அப்பன்
பொங்கு மூவுலகும் படைத்து அளித்து அழிக்கும் பொருந்து மூவுருவன் எம் அருவன்
செங்கயல் உகளும் தேம் பணை புடை சூழ் திருச்செங்குன்றூர்த் திருச்சிற்றாறு
அங்கு அமர்கின்ற ஆதியான் அல்லால் யாவர் மற்று என் அமர் துணையே?

engaL sel sArvu yAmudai amudham imaiyavar appan en appan
pongu mUvlagum padaiththu aLiththu azhikkum porundhu mUvuruvan em aruvan
sengayal ugaLum thEm paNai pudai sUzh thiruchchengunRUrth thiruchchiRRARu
angamarginRa AdhiyAn allAl yAvar maRRu en amar thuNaiyE?


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

engaL – for us
sel – to go and surrender
sArvu – refuge

(not just the refuge)
yAm – our
udai – having
amudham – enjoyablility
imaiyavar – for nithyasUris (who have unfailing knowledge)
appan – being the benefactor

en – for me
appan – being the benefactor
pongu – rich
mU ulagum – three worlds
padaiththu – create
aLiththu – protect
azhikkum – being the one who annihilates
porundhu – matching (for this)
mU uruvan – having three forms

(to manifest these forms to me)
em – for me
aruvan – being the antharAthmA (indwelling super soul)

(not just being present in this invisible form, but to be seen and enjoyed)
sem – reddish (due to being youthful)
kayal – fish
ugaLum – to jump joyfully
thEm – filled with honey
paNai – marudha (cropland) region
pudai sUzh – surrounded
thiruchchengunRUr – in thiruchchengunRUr
thiruchchiRRARu – thiruchchiRRARu
angu – in that distinguished abode
amarginRa – one who resides fittingly
AdhiyAn – one who is the cause for sustenance of all
allAl – other than
maRRu – any one
en – for me
amar – matching
thuNai – companion
yAvar – who is?

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

thiruchchiRRARu, in thiruchchengunRUr, which is surrounded by  marudha region which is filled with honey to make the reddish fish jump joyfully is the distinguished abode where emperumAn who is my antharAthmA, who is having three matching forms to create, protect and annihilate the three worlds, who is the benefactor for our nithyasUris and me, and who is the refuge to go and surrender, and the enjoyable aspect, resides fittingly; who else is a matching companion for me other than such emperumAn who is the cause for sustenance of all? paNai also indicates neydhal (water and areas close to water).

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

  • engaL sel sArvu – The refuge for those who are favourable to remain fearless.
  • yAmudai amudham – Not just being the refuge, he is also the enjoyable aspect which need not be searched elsewhere. “engaL, yAm” indicates plural because after thiruvAimozhi 2.7kEsavan thamarAzhwAr is not alone, he is always in the group of devotees. These are words spoken by AzhwAr being together with devotees as said in thiruvAimozhi 7.4.11kunRam eduththa pirAn adiyArodum onRi ninRa satakOpan” (AzhwAr remained united with and having the same nature as the bhAgavathas who are distinguished servitors for krishNa, the great benefactor, who lifted gOvardhana).
  • imaiyavar appan en appan – One who enslaved me just as he enslaved the nithyasUris; being the cause for sustenance to nithyasUris who have no faults and to me who is the ultimate abode of faults.
  • pongu … – One who creates, protects and annihilates the three expansive worlds.
  • porundhu mU uruvan – One who is having matching forms for those activities; remains as the antharyAmi of brahmA and creates; remains as the antharyAmi of rudhra and annihilates; remaining in his original form [as vishNu], he protects. Fitting well would indicate that he does not any difference between brahmA et al who are filled with rajas (passion) and thamas (ignorance), and his own divine form.
  • em aruvanemperumAn eradicated my fear by revealing to me “the activities of others are at my disposal and not the other way around” and sustained me. As said in SrIvishNu purANam 1.9.36 “uthpaththisthithi nASAnAm ahEthum hEthum ISvaram” (Surrender unto ISvara who has no separate origin for himself, and who is the cause for creation, sustenance and annihilation), he manifested that everything other than himself acts according to his thoughts and he does not act according to anyone else’s will, and sustained me.
  • sem kayal ugaLum – The abode where the fish which are reddish due to their youthful nature, jump around and play joyfully. Unlike AzhwAr who first feared thinking that emperumAn does not have anyone who cares for him in in previous decad, and became joyful on reciting “vAr kadA aruvi“, the abode where all entities remain joyful always.
  • thEm paNai sUzh – Saying that the abode is surrounded with water bodies having honey, or abode that is surrounded with fertile fields.
  • angu amarginRa – Unlike avathArams where he leaves for his divine abode after the incarnation is completed, he remains here eternally – such an abode.
  • AdhiyAn – Saying that one who is the cause for everything or one who is the cause for my sustenance; just as a mother who remains in close proximity of her child, emperumAn who looks after my sustenance.
  • allAl yAvar maRRu en amar thuNaiyE – There is no one else other than emperumAn who is a matching companion. Others pretend like companion, but end up strangling my neck, only to lead me to disaster.

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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