thiruvAimozhi – 10.2.3 – Urum putkodiyum

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

Full series >> Tenth Centum >> Second decad

Previous pAsuram

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the third pAsuram, AzhwAr says “No particular divine name is required to eliminate the hurdles, anyone among the thousand is enough”.

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.


Urum putkodiyum ahdhE ulagellAm uNdumizhndhAn
sErum thaN ananthapuram sikkenap pudhirAgil
thIrum nOy vinaigaL ellAm thiNNam nAm ariyach chonnOm
pErum Or AyiraththuL onRu nIr pEsuminE


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

(To protect)
puL – periya thiruvadi (garudAzhwAr)
Urum – will ride;
kodiyum – the flag hoisted for protecting
ahdhE – is also that;

(during praLayam (deluge) when he cannot go and protect)
ulagu ellAm – whole world
uNdu – consumed (and protected by placing in the stomach)
umizhndhAn – spat it out after deluge
sErum – mercifully resting to give audience to those who are of subsequent times
thaN – invigorating
ananthapuram – thiruvananthapuram
sikkena – with firm faith in not expecting anything other than kainkaryam
pugudhirAgil – if you reach
nOy – disease (of taste for worldly pleasures)
vinaigaL ellam thIrum – all karmas (which are the root for such disease) will be eliminated;
nAm – we, who are experts in this principle

(for you)
aRiya – to know
thiNNam – firmly
sonnOm – told;

(going there)
pErum Or AyiraththuL – among his enjoyable thousand divine names
onRu – anyone
nIr – you
pEsumin – recite.

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

emperumAn will ride periya thiruvadi (garudAzhwAr); the flag hoisted for protection is also the same garudAzhwAr. emperumAn consumed the whole world, spat it out after the deluge, and is mercifully resting to give audience to those who are of subsequent times in invigorating thiruvananthapuram. If you reach there with firm faith in not expecting anything other than kainkaryam, your diseases and all karmas will be eliminated. We, who are experts in this principle, have firmly told this for you to know. You can recite any one among his enjoyable thousand divine names. While all his names are enjoyable, no names are to be considered as primary or secondary.

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

  • Urum puL – He will ride periya thiruvadi, as his vehicle.
  • kodiyum ahdhE – This is a sample for nithyasUris too. This is highlighted to show that the variegated forms/aspects acquired by those nithyasUris who are untouched by samsAram as said in mudhal thiruvandhAdhi 53senRAl kudaiyAm” (becomes umbrella when emperumAn walks), will be applicable even for emperumAn who reached thiruvananthapuram [i.e., nithyasUris will serve archAvathAra emperumAn also in the same way]. Even if the servitor says as said in SrI rAmAyaNam ayOdhyA kANdam 31.25 “aham sarvam karishyAmi” (I will serve you both (perumAL and pirAtti) in all the ways), there is no use, unless emperumAn accepts it as said in SrI rAmAyaNam ayOdhyA kANdam 31.22 “kurushva mAm” (lakhsmaNa to SrI rAma – You should make me follow you). For the servitor, when he does not engage in small services, he cannot retain his svarUpam (true nature). emperumAn who has no expectation, will take up an inferior position and eliminate the servitor’s shortcomings. He will remain an expectant (of the servitor’s service) and make the servitor become devoid of expectation. emperumAn should remain devoid of any expectation and yet make the servitor retain his true nature. When he minimizes his own stature to have the servitor’s true nature established, that will help in retaining his non-expectant nature. Only after remaining as said in periya thirumozhi 2.2.3 “innAr thUdhan ena ninRAn evvuL kidandhAnE” (He who stood there to be said as ‘he is the messenger of pANdavas’ is now resting in thiruvevvuL”), his true nature (of being subservient towards his devotees) was established.
  • ulagu … – Not only does he accept service from those who are untouched by samsAra, he also consumes the world during the danger of deluge, protects it by placing in his stomach and releases it subsequently by spitting it out so that it does not struggle inside.
  • sErum thaN ananthapuram – During the danger of deluge, the world was in anxiety till it entered emperumAn’s stomach; he had the same anxiety until he entered this dhivyadhESam; it is saying that this the abode where he, who protected us during the danger of delug,e has reached, or is saying that he is mercifully resting here without any worries.
  • thaN ananthapuram –  It is not because of his bewilderment, he is desirous of this town; he cannot leave it due to its enjoyability. Since it is known as “ugandharuLina nilam” (emperumAn dwells there with great eagerness), should it not be like this? It is said in thirunedundhANdagam 6thAnugandha Ur” (the abode which is dear to him). paramapadham is dear to both himself and nithyasUris; here it is only his desire; even when they don’t manifest the same desire, he is eagerly waiting here.
  • sikkena – As said in chAndhOgya upanishath 8.15 “na cha punarAvarthathE” (there is no return), if you reach there with irreversible taste.
  • thIrum … – The sorrows and their cause will be eliminated.
  • thiNNam – As said in ithihAsams/purANams “sathyam sathyam punas sathyam …” (I declare the truth again and again).
  • nAm aRiyach chonnOm – We who have seen it our ourselves, are firmly telling you who don’t understand the greatness, to not lose it.
  • nAm – AzhwAr has suffered a lot previously and finally has seen the shore now.
  • sonnOm – We have told so that we are not blamed for not informing; if they [worldly people], being bound, do not believe it and continue to suffer, let them do that.

You told that reaching thiruvanthapuram is to be done. What do we recite after having reached there?

  • pErum Or … – We have already told that he is having thousand names where each of those names will protect in thousand ways; among those, you can recite any one of the names, which you like.
  • pEsuminE – You don’t even need to do it with heart’s consent – just plain recital is enough.

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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