thiruvAimozhi – 8.8.6 – nanRAy gyAnam

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Full series >> Eighth Centum >> Eighth decad

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Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the sixth pAsuram, AzhwAr says “In yOga SAsthram, overcoming the senses etc are highlighted as a means for realising AthmA; through that, with great difficulty, one can realise the AthmA which is free from matter”.

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.


nanRAy gyAnam kadandhu pOy nallindhiriyam ellAm Irththu
onRAyk kidandhu arum perum pAzh ulappil adhanai uNarndhuNarndhu
senRAnginbath thunbangaL seRRuk kaLaindhu pasai aRRAl
anRE appOdhE vIdu adhuvE vIdu vIdAmE


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

nanRu Ay – having purity (of being free from attachment towards materialistic objects)
gyAnam – knowledge (which relates to such matters)
kadandhu – escaping
pOy – moving away (far from them)
nal – having goodness (of engaging him with such worldly knowledge [and eventually leading to spiritual matters])
indhiriyam – senses
ellAm – all
Irththu – eliminate
onRAyk kidandha – being together with chEthana (to be unable to distinguish from each other as said in “thilathailavath dhAruvahnivath” [like oil present inside sesame seed and fire present inside firewood])
arum – unfathomable
peru – being unlimited (as said in “ananthasya na thasyAntha: sankyAnam vApi vidhyathE“)
ulappil pAzh – being countless
pAzh adhanai – prakruthi thathvam (primordial matter)

(as being completely outside to AthmA)
uNarndhu uNarndhu – knowing well repeatedly (through SravaNam (hearing), mananam (meditation) etc)
senRu – going
angu – in that AthmA related matters
inbath thunbangaL – joy and sorrow (which are resulting from previous virtues and vices)
seRRuk kaLaindhu – eliminating along with the cause
pasai – attachment (in those matters such as vAsanA (impressions), ruchi (taste))
aRRAl – when eliminated
anRE – on that day
appOdhE – at that moment
vIdu – will be freed (from all defects of this samsAram);
adhuvE – that is
vIdu – AthmAnubhava mOksham (liberation of enjoying the self);
vIdAmE – AthmA being prakAra to bhagavAn and being distinguished, it is reasonable to say that this self enjoyment is also part of the goal.

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

If those who are pure, escape worldly knowledge and move away, eliminating all of the good senses [attachment to sense organs], knowing well repeatedly about the unfathomable, unlimited, variegated [countless] prarkuthi (primordial matter) which is being together with chEthana, go in to those AthmA related matters and eliminate joy and sorrow, along with their cause, and eliminate the attachment towards them, on that day, at that moment itself they will be freed; that is AthmAnubhava mOksham; AthmA being prakAra to bhagavAn and being distinguished, it is reasonable to say that this self enjoyment is also part of the goal.

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

  • nanRAy gyAnam kadandhu pOy – Having distinguished goodness [nanRAy]; since it [AthmA] is beyond the comprehensions of the senses, it is repeated here. [Another explanation] [Here, gyAnam is treated as worldly pleasures such as Sabdha etc which are understood by gyAnam] While the pure AthmA is present, escaping the worldly pleasures. As per “gyAyatha ithi gyAnam“, here the worldly pleasures are said as gyAnam; whatever is perceived by gyAnam, is indicated by the word gyAnam here.
  • nal indiriyam ellAm Irththu – Even if one escapes the pleasures, the senses which have the ability to reach out to those pleasures, are present; eliminating those senses too.
  • onRAyk kidandha … – achith thathvam (prakruthi, the primordial matter) which remains present along with the chEthana, which is difficult to crossover by anyone as said in SrI bhagavath gIthA 7-13mama mAyA dhurathyayA” (it is difficult to crossover my primordial matter), having expansive nature in its mahath (the great element), ahankAram (ego) forms, which facilitates enjoyment and liberation, and which is eternal both in pravAharUpam (continuous existence) and svarUpam (true nature); knowing well that prakruthi remains both in causal and effectual state.
  • Angu nanRAy senRu – Instead of focussing on such prakruthi which will cause the attitude of enjoyment, reaching up to the true nature of self.
  • inbath thunbam … – Even if one gives it up considering it to be given up, if the puNya and pApa which cause joy and sorrow remain, that will again lead to the same routine; giving them up.

Even if these are given up, if ruchi and vAsanA remain, they will again come up.

  • pasai aRRAl – if ruchi and vAsanA too are given up.
  • anRE appOdhE – On that same day, at that same moment.
  • vIdu – The connection with matter and matter related aspects will be eliminated. There is none like prakruthi in shyness and tenderness. It does not care for those who give it up.
  • adhuvE vIdu – As said in thiruvAimozhi 1.2.5aRRadhu paRRenil uRRadhu vIduyir” (When attachments towards aspects outside bhagavath vishayam are given up, AthmA is fit to attain (kaivalya) mOksham), once attachment towards worldly pleasures are eliminated, one will attain Athma prApthi mOksham (liberation of self enjoyment). There is nothing more to be done.
  • vIdAmEAzhwAr thinks AthmA to be a prakAram of emperumAn and in that manner considers it to be the goal. Even for those who see this self enjoyment and remain at this level without reaching up to bhagavAn, it remains as an option! – says AzhwAr. Previously AzhwAr laughed at this [in thiruvAimozhi 4.1, as an inferior goal] since it was considered as the ultimate goal [by others], though it is only a small aspect of AzhwAr’s goal [of eternal enjoyment of emperumAn].

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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