thiruvAimozhi nURRandhAdhi – 38 – ERu thiruvudaiya

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Essence of thiruvAimozhi 4.8


In this pAsuram, mAmunigaL is following AzhwAr’s pAsurams of revealing his detachment in AthmA and AthmA’s belongings which are not existing for emperumAn’s sake, as emperumAn is not helping in such sorrowful state and is mercifully explaining it.

How is that done? Even after calling out in the previous decad “seelam illAch chiRiyan“, emperumAn did not arrive and show his face; AzhwAr thought “sarvESvaran who is the apt lord, who is simple, and is able to eliminate the hurdles, is not arriving and showing his face; this is because he does not want me; there is no use with my AthmA and AthmA’s belongings” and revealed his detachment in them, through the merciful words of a consort of emperumAn; mAmunigaL mercifully explains this principle explained in thiruvAimozhi 4.8ERALum iRaiyOnum” starting with “ERu thiruvudaiya Isan ugappukku“.


ERu thiruvudaiya Isan ugappukku
vERupadil ennudaimai mikka uyir – thERungAl
enRanakkum vENdAvenumARan thALai nenjE
nandhamakkup pERAga naNNu


word-by-word meanings

ERu thiru udaiya – one on whose divine chest  SrI mahAlakshmi climbed
Isan – sarvESvaran
ugappukku vERupadil – if not acceptable for his divine heart
en udaimai – my ornaments etc
mikka uyir – the AthmA which is greater than those
thERungAl – when analysed
en thanakkum vENdA enum – one who said with disgust “even I don’t need them”
mARan – AzhwAr’s
thALai – divine feet
nenjE – Oh heart!
nandhamakku – for us
pERu Aga naNNu – seek as the ultimate benefit.

Simple Translation

AzhwAr said with disgust “If my ornaments etc and the AthmA which is greater than those belongings are not accepted for the divine heart of sarvESvaran on whose divine chest SrI mahAlakshmi climbed, when analysed, even I don’t need them”. Oh heart! Seek such AzhwAr’s divine feet as the ultimate benefit for us.

Highlights from vyAkyAnam

  • ERu thiruvudaiya Isan – As pirAtti is EkAyanA (dependent on emperumAn alone) she said in SrI rAmAyaNam sundhara kANdam 26.5 “nahimEjIvithEnArthO naivArthair na cha bhUshaNai: | vasanthyA rAkshasImadhyE vinA rAmam mahAratham” (For me who is separated from SrI rAma, the mahAratha (the great charioteer), and living amidst the demoniac ladies, there is no use of my life; no use of any objects; no use of any ornaments), that she was not interested in aspects which are not desired by emperumAn; since AzhwAr is mithunAyanar (dependent on pirAtti and emperumAn), he says as in “thirumagaLum kURALum thani udamban” (one who gives his divine body to SrI mahAlakshmi also) [1st pAsuram], “malar mAdhar uRai mArban” (one who has SrI mahAlakshmi residing in his divine chest) [2nd pAsuram] and “pada nAgaNaikkidandha paruvaraiththOL parampurudan” (emperumAn who rests on the serpent bed, who is having mountain like huge shoulders, who is the supreme lord) [3rd pAsuram]; AzhwAr rejects his complexion etc and the self itself, which are outside the desire of sarvESvara, who is Sriya:pathi (consort of SrI mahAlakshmi). By ERu thiruvudaiya Isan – emperumAn’s lordship acquired by being the consort of SrI mahAlakshmi is explained.
  • ERu thiru – As said in SrI vishNu purANam 1-9-105 says “paSyathAm sarvadhEvAnAm yayau vakshasthalam harE: ” (even as the celestial entities were watching, SrI mahAlakshmi attained the divine chest of emperumAn), he is ArUdaSrIka (on whom SrI mahAlakshmi climbed).

Such emperumAn’s,

  • ugappukku vERupadil – That is, instead of being like sandalwood paste, flower, betel leaves/nuts which exist fully at his disposal for his pleasure, if anything remains with self interest. This is what is explained in sthOthra rathnam 57thava SEshathvavibhavAth
    bahirbhUtham” (outside the wealth of being surrendered to you).
  • en udaimai – That is, my AthmA and belongings as said in
    • maNi mAmai (radiant complexion) [1st pAsuram]
    • mada nenjAl (humble heart) [2nd pAsuram]
    • niRaivinAl (completeness in my feminine nature) [3rd pAsuram]
    • thaLir niRaththAl (sprout like reddish complexion) [4th pAsuram]
    • aRivinAl (knowledge) [5th pAsuram]
    • kiLarOliyAl (rising radiance) [6th pAsuram]
    • vari vaLaiyAl (beautiful bangles) [7th pAsuram]
    • mEgalaiyAl (garments) [8th pAsuram]
    • udambinAl (body) [9th pAsuram]
  • mikka uyir – The AthmA which is more distinguished than the aforementioned entities, being an embodiment of knowledge and bliss, being subservient to bhagavAn, being desirable to emperumAn like the bosoms of SrI mahAlakshmi and like SrI kausthuba jewel [which is on emperumAn’s chest].
  • thERungAl – As one clearly understands the state of being desired by bhagavAn only. As one analyses and understands as said in thiruvAimozhi 1.4.9nAraNan than vAdAdha malar adik kIzh” (unto the fresh lotus feet of nArAyaNa), thiruvAimozhi 2.9.4thanakkEyAga enaikkoLLum IdhE” (to be fully dependent on him) and thiruvAimozhi 10.3.9undhan thiruvuLLam idarkedundhORum” (whenever your divine mind is pleased), one should exist for emperumAn’s sake only; if it remains otherwise, that is, if there is self-interest.
  • en thanakkum vENdA – Not needed for me who is a parathanthran (dependent).
  • enum mARan thALai nenjE nandhamakkup pERAga naNNu – Oh heart! Consider the divine feet of the AzhwAr who says this, as the ultimate benefit. There is no such restriction for us, just desire for AzhwAr’s divine feet and reach them.

adiyen sarathy ramanuja dasan

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