thiruvAimozhi – 8.8.8 – eyththAr eyththAr

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

Full series >> Eighth Centum >> Eighth decad

Previous pAsuram

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the eighth pAsuram, AzhwAr says “Even if one becomes an expert in the hard-earned knowledge, without anthimasmruthi (remembrance at the final moments), all the difficulties one went through to earn that knowledge will go in vain”.

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.


eyththAr eyththAr eyththAr enRu illaththArum puRaththArum
moyththu AngalaRi muyangath thAm pOgumbOdhu unmaththar pOl

piththE ERi anurAgam pozhiyum pOdhu embemmAnOdu
oththE senRu anguLLam kudak kUdiRRAgil nal uRaippE


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

eyththAr – became weak (to not have their limbs engage in activities)
eyththAr – became weak (to have the senses lose the ability to grasp matters)
eyththAr – became weak (to even stop breathing)
enRu – as
illaththArum – the wife, children et al in the house
puRaththArum – and other relatives
moyththu – gathered
Angu – in that stage
alaRi – wailing and crying out
muyanga – as they approach

(as said in “tham puthra paSu mithrArtha vyAsaktha manasam naram“, placing heart on them and having the servitors of yama as companions)
thAm – they
pOgumbOdhu – in that final moments
unmaththar pOlE – like an intoxicated person
piththE ERi – being bewildered

(as said in “EthEgatham bhavishyanthi“, due to ownership of such aspects)
anurAgam – attachment
pozhiyumpOdhu – when it pours out

(attaining clarity, being freed from confusion)
em pemmAnOdu oththE senRu – as ISvara, my lord considers him [the soul] to be a servitor, the soul too should meditate that he is servitor to emperumAn
angu – towards emperumAn
uLLam – (his) heart
kUdak kUdiRRAgil – if it went and united
nal – good
uRaippu – stability.

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

As the wife, children et al in the house and the other relatives gather around saying “he has become weak in his limbs, senses and breath” and wailed, crying out and approached the ailing persons, they remained like an intoxicated person in the final moments, being bewildered; when attachment pours out to those family members and relatives in those final moments, if the AthmA places its heart towards emperumAn, meditating upon him considering him as the lord, as ISvara, and considers himself [AthmA] to be emperumAn’s servitor, and goes and unites with emperumAn, that is good stability. One will attain the self which is a prakAra (form) of bhagavAn. Implies AzhwAr saying “emperumAn easily revealed such state of self realisation which is difficult to attain”.

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

  • eyththAr eyththAr eyththAr enRu – Since many people would like for him [the person highlighted here] to die even before his time is up, they would repeatedly say “he has become weak”. Instead of bringing clarity in his mind during his bewildered state so that he can meditate upon the apt aspect, they would keep saying “he has become weak” [to bewilder him further].
  • illaththArum puRaththArum – His wife et al would think “Why is he still alive with his great paraphernalia? Can we not share his wealth after he dies quickly?” since he did not give them anything while he was alive.
  • puRaththArum – Other relatives would think “it would be nice if he dies” since they cannot bear seeing his presence along with his family.
  • moyththu – They will gather around during difficult times [even without invitation, to see his suffering] while they never attended any auspicious occassions even after being invited.
  • Angu alaRi – They will cry out so hard that he loses whatever clarity he has; when there is hope for his survival, they will cry out so hard that he will die out of fear.
  • muyanga – To embrace. To eliminate his remaining life which did not leave even after such crying out, they will embrace just as friends would do.
  • thAm pOgumbOdhu – While the heart pulls toward them thinking “Why do I have to leave them [family, relatives] and this wealth?” they will leave their body themselves since there is no way to stop death. AzhwAr says “thAm pOgumpOdhu“, thinking about the great suffering at that last moment.
  • unmaththar … – Even those who are free from attachment, will become bewildered as if in an intoxicated state; being bewildered in that state when one should acquire clarity and think about self and sarvESvara.
  • anurAgam pozhiyumpOdhu – They will dress up the younger wife with golden ornaments and make her stand in front of him. He will start showing great affection towards his children, for the days he missed on showing his affection towards them. While living comfortably, due to his greed, he will not do anything for them; but now, he will show overwhelming affection thinking “I should have brought all the buried wealth out and decorated them with the ornaments”.
  • em pemmAnOdu oththE senRu … – If one understands the principle of meditaing upon the self to be as pure as emperumAn himself, at this bewildering time, with clarity. To think “emperumAn is identified with his gyAnam (knowledge) and Anandham (bliss); this AthmA is also identified with gyAnam and Anandham”. If one understands the principle of having the heart focussed on the AthmA.
  • nal uRaippu – Good opportunity. Otherwise, whatever was done thus far, will go in vain. If one become bewiledered like an intoxicated person, their desired result will not be attained; if one shows overwhelming attachment towards family, relatives and wealth, one will become like a deer as it occurred to Adhibharatha [a great gyAna yOgi, who took birth as a deer, since he remembered the deer which he raised, at his final moments]. mudhaliyANdAn’s explanation – from “ninRa onRai uNarndhEnukku” pAsuram, AzhwAr is highlighting not just the AthmA exclusively, but AthmA as a servitor of bhagavAn; in this pAsuram, anthima smruthi (remembrance during final moments) as said in “em pemmAnOdu oththE senRu anguLLam kUdak kUdiRRAgil” and “just as emperumAn considers this AthmA to be his servitor, the AthmA should reciprocate emperumAn’s thought and meditate upon his servitude towards emperumAn, to have a good chance to unite with him”. Why is AzhwAr who is overwhelmingly immersed in bhagavAn’s qualities thinking/speaking about these aspects? This is due to his gratitude towards emperumAn thinking “emperumAn revealed me such AthmA which is so difficult to attain”.

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