thiruvAimozhi – 10.6.4 – en nenjaththuL irundhu

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Full series >> Tenth Centum >> Sixth decad

Previous pAsuram

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

No specific introduction.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

See nampiLLai‘s introduction.

Highlights from periyavAchchAn piLLai‘s introduction

See nampiLLai‘s introduction.

Highlights from nampiLLai‘s introduction as documented by vadakkuth thiruvIdhip piLLai

Fourth pAsuram. When asked “Will sarvESvaran’s commitment of fulfilling our desire as per our command, happen?” AzhwAr says “If one considers his ASritha pArathanthriyam (dependence on his devotees), nothing is impossible”.


என் நெஞ்சத்து உள் இருந்து இங்கு இரும் தமிழ் நூல் இவை மொழிந்து
வல் நெஞ்சத்து இரணியனை மார்வு இடந்த வாட்டாற்றான்
மன் அஞ்ச பாரதத்துப் பாண்டவர்க்காப் படை தொட்டான்
நல் நெஞ்சே! நம் பெருமான் நமக்கு அருள் தான் செய்வானே

en enjaththu uL irundhu ingu irum thamizh nUl ivai mozhindhu
val nenjaththu iraNiyanai mArvu idandha vAttARRAn
man anja pAradhaththup pANdavarkkAp padai thottAn
nal nenjE! nam perumAn namakku aruL thAn seyvAnE


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

nal nenjE – Oh heart which has attachment for bhagavath vishayam!
vannenjaththu – hard-hearted (which not only lacks attachment, but also is filled with hatred)
iraNiyanai – hiraNya

(as the spot of the disease will be dug and cured)
mArvu idandha – plucked the heart where his mind is present

(for the protection of the devotees)
vAttARRAn – being present in thiruvAttARu
man – all the kings
anja – to fear
bAradhaththu – in mahAbhAratha battle
pANdavarkku A – for pANdavas
padai thottAn – having the partiality to take up arms (after vowing not to do so)
namperumAn – being our lord (by these acts)
en nenjaththu – attracting my heart (which was focussed elsewhere)
uL irundhu – remaining fixed inside
ingu – in this stay
irum – huge (to be greatly distinguished)
thamizh – in dhrAvida (thamizh) language
nUl – in the form of SAsthram
ivai – this thiruvAimozhi which is having imperceivable enjoyability
mozhindhu – mercifully speaking, as the propagator

(not stopping with that)
namakku – for us
aruL – great favours
thAn seyvAnE – was eager to do.

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

Oh heart which has attachment for bhagavath vishayam! emperumAn who plucked the heart of the hard-hearted hiraNya where his mind is present, is present in thiruvAttARu; he is our lord who created fear in all the kings by showing his partiality to take up arms during the mahAbhAratha battle; such emperumAn, remaining fixed in staying inside my heart and attracting it, as the propagator, mercifully spoke this thiruvAimozhi which is having imperceivable enjoyability, which is in the form of a great SAsthram in thamizh language and was eager to do great favours for us.

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.a

Highlights from periyavAchchAn piLLai‘s vyAkyAnam

See nampiLLai‘s vyAkyAnam.

Highlights from nampiLLai‘s vyAkyAnam as documented by vadakkuth thiruvIdhip piLLai

  • en nenjaththu – AzhwAr is upset with his heart saying “ennenju” (my heart) since it was engaged in worldly pleasures based on Sabdham (sound) etc in this samsAram (material realm) since time immemorial. But emperumAn is falling head-over-heels on AzhwAr’s heart since AzhwAr claimed ownership, ignoring the goodness and faults of the heart. AzhwAr tried to move out of his heart; emperumAn considered that [his ownership] as the reason and tried to enter it.
  • uL – Just as tired/thirsty person would push away the water from the top and immerse deeply into a river, emperumAn entered the heart.
  • irundhu – He [emperumAn] did not think that there is another abode [paramapadham] for him, and should go there. He remained in AzhwAr’s heart, like a tree.
  • ingu – He created new wealth here [in samsAram] which is not present there [paramapadham] [That is, he revealed thiruvAimozhi through AzhwAr here].
  • irum thamizh – The goodness of this prabandham is so vast that it is even beyond the capacity of paramapadham. It is said in thiruvAimozhi 10.6.11 “kEttArAr” (They will never satiate hearing thiruvAimozhi – would hear it repeatedly).
  • nUl – This prabandham remains a role model for poets of subsequent times. Though AzhwAr spoke this in sorrow, emperumAn made AzhwAr speak it with all necessary qualities.
  • ivai – Amidst saying “emperumAn did this”, AzhwAr himself enjoys thinking about thiruvAimozhi and says “ivai”.
  • mozhindhu – Even when one learns and recites poems of another author, he will have attachment and be possessive about the same; AzhwAr is not even claiming such ownership. He is not even valuing his own words in thiruvAimozhi 7.9.2en mun sollum” (emperumAn who is reciting pAsurams before me [so that I can repeat them]).
  • vannenjaththu … – thiruvAttARRAn (emperumAn in thiruvAttARu) who effortlessly plucked the hard heart of hiraNya whose strong heart is so angry on hearing about bhagavath vishayam. AzhwAr is implying that emperumAn who helped the son when the father became inimical, will certainly help AzhwAr too. He dug and plucked the spot [heart] where hiraNya’s pride was present.
  • vAttARRAn – One who is residing in thiruvAttARu to help the people of subsequent times. Just as he eliminated the sorrow of his [hiraNya’s, prahlAdha’s] heart, he is standing here to eliminate the sorrow in our hearts.
  • man anja – To have the great warriors who are known as athiratha and mahAratha [different titles for powerful warriors] succumb just like a fox will do while seeing a lion. To instill fear in all of the kings.
  • pANdavarkkAy – Being their servitor to be said as in periya thirumozhi 2.2.3 “innAr thUdhan” (their messenger).
  • padai thottAn – It is not that he took up arms [chakra] and then himself disarmed; he just abandoned his own vow [of not using the arms]; he just did not use them. [How did you take up arms? Did you not vow not to take up arms?] He is known as sathya sankalpa (one with unfailing vow) only in the cases other than for his devotees; he gave up arms since arjuna prayed “It will cause disrepute to me that you launched arms, Why don’t you give up?” [periyAzhwAr thirumozhi 4.2.7 is explained here] mannar maRuga … – When arjuna’s horses became tired, since krishNa knows where to find water in the ground, he spotted it, shot vAruNAsthram on the ground to bring out the water, fed water to horses, caressed them, got them back on their feet and got them ready. All the kings saw this and became fearful thinking “How can we win over arjuna when krishNa is so partial towards arjuna?” mun angu ninRu mOzhai ezhuviththa – He got the water to bubble, to be seen by everyone. As the heart meditated upon his ASritha pArathanthriyam, the heart became favourable.
  • nannenjE … – You are there to say no; he is there to say yes; his krupai (mercy) is there to instigate him [towards us].
  • namperumAn – He who is our lord, will shower his mercy certainly; he will certainly bestow the result as said in “viNNulagam tharuvAnAy viraginRAn“; this is certain. You are there to agree; he is there to make us agree; the relationship is present to act according to the agreement; is there any shortcoming for our result now?

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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