thiruvAimozhi – 10.7.2 – thAnEyAgi niRaindhu

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Full series >> Tenth Centum >> Seventh decad

Previous pAsuram

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the second pAsuram, AzhwAr becomes pleased and enjoys the opulence emperumAn acquired after uniting with him.

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.


thAnEyAgi niRaindhu ellA ulagum uyirum thAnEyAy
thAnE yAn enbAn Agith thannaith thAnE thudhiththu enakkuth
thEnE pAlE kannalE amudhE thirumAlirunjOlaik
kOnEyAgi ninRozhindhAn ennai muRRum uyir uNdE


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

ennai – me
muRRum – in all ways
uyir uNdu – enjoying the self

(by that)
thAnE Agi – being the primary one
niRaindhu – being complete
ellA ulagum – all worlds
uyirum – the creatures which are present in those worlds
thAnE Ay – to be himself (being the controller, by being the antharAthmA (indwelling super soul), and not just that common principle)
yAn enbAn – being I, the entity which is explained by the presence of consciousness
thAnE Agi – to be himself (due to that inseparable nature)
thannai – on him, who is praised
thAnE thudhiththu – being the one who praises and praising him

(the joy which was acquired by him)
enakku – due to revealing to me
thEnE pAlE kannalE amudhE – being honey, milk, sugar and nectar and all the taste in these objects
thirumAlirunjOlai – mercifully residing in thirumAlirunjOlai
kOnE Agi – being the lord, himself
ninRozhindhAn – remained here without leaving

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

He is enjoying my self fully in all ways; he is primary and complete; he is all the worlds and the creatures in the worlds [everything is his body]; he is I, the entity which is explained by the presence of consciousness; he is the one who praises and one who is praised; due to revealing all these to me, being honey, milk, sugar and nectar and all the taste in these objects, he is the lord who is mercifully residing in thirumAlirunjOlai, remaining there without leaving. Implies that he remained both the enjoyer and enjoyed.

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

  • thAnE Agi niRaindhu – He entered saying that both of us will share the joy but ended up acquiring all the joy.
  • ellAm … – He remained as the worlds and all the creatures such as humans et al in those worlds. He became sarvESvaran. When asked “Did he become sarvESvaran now only?” Yes – only when he remains a rakshaka (saviour) his true nature is retained. Without protecting those who need to be protected, one cannot be niyanthA (controller). Before acquiring AzhwAr, his ISvarathva (lordship) was like bright light for a person with a troubled eye. While AthmA is eternal, when bhagavath gyAnam (knowledge about bhagavAn) is not dawned in him, he is said as in thaithtirIya upanishath “asannEva bhavathi” (he is as good as non-existing) and after getting such gyAnam, he is said as in thaiththirIya upanishath “santhamEnam thathOvidhu:” (he is known to be existing). bhagavAn is also similar to that. Expecting a recipient is common to both [jIvAthmA and paramAthmA]. As said in nAnmugan thiruvandhAdhi 7nAnunnai anRi ilEn kANdAy nAraNanE nI ennai anRi ilai” (Oh nArAyaNa! I cannot exist without you and you cannot exist without me) – AthmA exists being a servitor and bhagavAn exists being a lord.
  • thAnE yAn enbAn Agi – emperumAn became the entity which is known as “I”. Beyond explaining emperumAn to be the antharyAmi of everyone/everything, AzhwAr is also explaining about emperumAn being the antharyAmi of AzhwAr himself.
  • yAn enbAn – thAnE Agi – I, who am existing for namesake, came to be known as emperumAn himself. AzhwAr tried to touch himself and feel him, but he is not seeing him. AzhwAr is seeing emperumAn holding him on the head and hence sees him only; emperumAn is assuming subservience and is placing importance to AzhwAr causing pride in AzhwAr and hence sees AzhwAr only. [With the help of SarIra-SarIri bhAvam (soul-body relationship between bhagavAn and all other entities), the essence is explained] In the viSishta vasthu (bhagavAn with attributes), due to viSEshya prAdhAnyam (importance for bhagavAn), AzhwAr is not seeing himself who is viSEshaNam (attribute/form). Both in effectual state and causal state, while brahmam is qualified [with subtle and form entities], that brahmam itself is called as upAdhAnam (material cause). And due to the question of his having vikAram (transformation) etc, such vikAram etc are associated with the attributes to ensure that he is free from all defects [arising out of such aspects]. Still, brahmam can be said as only one; this is because, the natural relationship [between bhagavAn and all other entities] is without any shortcomings. This is unlike pot, cloth etc which can exist separately; here, it is explained based on prakAra-prakAri bhAvam (relationship between attribute-form[ which are inseparable – apruthak sidhdhi]); just as jAthi (species) and guNam (quality) are fully existing on the particular entity [and cannot exist on their own].

Since, bhagavAn is like this,

  • thannaith thAnE thudhiththu – As said in jithanthE slOkam 1.7 “vachasAm vAchyamuththamam” (being the main meaning for words), just as the meaning of the word “aham” (I) goes all the way up to bhagavAn, the word aham also goes all the way up to bhagavAn. Though the pAsurams originate from AzhwAr, it can be said that emperumAn is the origin for the same [based on this principle explained here]. Only if I am the one who is praised, can I be the one who praises? [emperumAn is both the one who praises and the one who is praised].
  • enakku … – Beyond the common state as said in “sarvarasa:” (essence of all tastes), oh one who is perfectly enjoyable for me! As said in thiruvAimozhi 7.1.7kodiyEn paruginnamudhE” (oh my master who manifested such magnanimous act and is eternally enjoyable to drink for me who is having the anguish unlike them who were satisfied with getting the nectar!) When AzhwAr said “thannaith thAnE thudhiththu“, he did not see himself there; now, he is seeing his presence and feeling that emperumAn’s sweetness. AzhwAr becomes pleased seeing that emperumAn is pleased on hearing the pAsurams.
  • thirumAlirnjOlaik kOnE – The presence of emperumAn in thirumalai is the same as the tasteful objects highlighted previously. It is said in periya thirumozhi 7.3.6 “thirumAirunjOlaiyangattiyaik karumbInRa insARRai” (the sugar block of thirumAlirunjOlai and the juice of sugarcane).
  • thirumAlirunjOlaik kOnE Agi – The greatness of having thirumalai as his abode appears to be much bigger than the greatness of having ubhaya vibhUthi (spiritual and material realm).
  • kOnE Agi – His rakshakathvam (saviourship) became complete, only after acquiring AzhwAr. If this is not the case, there will be no difference between the presence in SrIvaikuNtam and in thirumalai [presence in thirumalai is greater as explained previously, due to acquiring AzhwAr, by being here].
  • ninRu ozhindhAn – Only after arriving and standing here, he gave up his restlessness. He became kruthakruthya (one who has accomplished his duties).
  • ennai muRRum uyir uNdE – Fully consuming my self. AzhwAr is in such a state that emperumAn who is vibhu (great) acquired glories by consuming AthmA who is aNu (miniscule).

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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