thiruvAimozhi – Simple Explanation – 3.3 – ozhivil

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

kOyil thiruvAymozhi

<< 2.10

srinivasan -ahzwar

AzhwAr prays to emperumAn “Kindly eradicate this body which is a hindrance to engage in the kainkaryam to your holiness”. emperumAn responds to AzhwAr “We are present in Northern thirumalai (thiruvEngadam hill) to accept your kainkaryam through your present body. Hence you can come here and enjoy”. AzhwAr becomes joyful and requests emperumAn to grant him eternal kainkaryam.

First pAsuram. AzhwAr longs along with those who are related to him to engage in all types of services to thiruvEngadamudaiyAn who is the lord and greater than all.

ozhivil kAlam ellAm udanAy manni
vazhuvilA adimai seyya vENdunAm
thezhikural aruvith thiruvEngadaththu
ezhilkoL sOdhi endhai thandhai thandhaikkE

We should perform all types of services without leaving anything, at all times without break/rest, being together (in all places), being inseparable (in all forms) to the leader of our clan of successive ancestors, that is, thiruvEngadamudaiyAn (SrInivAsan) who is having a fully radiant form and is beautiful due to being present in thirumalA thiruvEngadam which is having waterfalls that are making great noise.

Second pAsuram. AzhwAr mercifully explains the distinguished qualities and forms of such master who is greater than all.

endhai thandhai thandhai thandhai thandhaikkum
mundhai vAnavar vAnavar kOnodum
sindhupU magizhum thiruvEngadaththu
andhamil pugazhk kAr ezhil aNNalE

emperumAn is the primary relative in our ancestral chain; he is worshipped by the nithyasUris along with (their leader) sEnai mudhaliyAr (vishvaksEnar) by spreading flowers that blossom (due to the connection with the hill); due to sarvAdhika (greater than all) residing in thirumalA, he has endless auspicious qualities and dark beautiful form.

Third pAsuram. AzhwAr says “Such emperumAn who has distinguished forms, qualities etc is served by nithyasUris (eternally free souls of paramapadham)”.

aNNal mAyan aNi koL sendhAmaraik 
kaNNan sengani vAyk karumANikkam
theNNiRaich chunai nIrth thiruvEngadaththu
eNNil thol pugazh vAnavar IsanE

emperumAn is manifesting his supremacy in his divine form, having amazing qualities (matching such supremacy) and the beauty (which reveals such wealth/control), being puNdarikAksha, having reddish fruit like lips (to comfort those who are won over by such sight), having a radiant form which shines like blackish blue gem stone (to bestow experience for those who are caught by these beautiful divine limbs). Due to standing in thirumalai that is having water with pristine shine (like his own complexion) in the ponds, such emperumAn is having countless naturally auspicious qualities and is the lord (having greatness of giving joy to nithyasUris) of the nithyasUris (who came there to enjoy such qualities).

Fourth pAsuram. AzhwAr asks “For emperumAn who has united with me who is very downtrodden, is there anything great in saying ‘he gave himself to nithyasUris who have pristine knowledge’?”

Isan vAnavarkku enban enRAl adhu
thEsamO thiruvEngadaththAnukku
nIsanEn niRai onRum ilEn en kaN 
pAsam vaiththa paranjudarch chOdhikkE

I will say “emperumAn is the controller/leader of nithyasUris”. If I say so, is that anything great? [No. Because ] He has placed his infinite attachment towards me (who is directly opposite to him who  is the abode of auspicious qualities only and being the opposite of all blemishes) who is downtrodden (being filled with inauspicious qualities)  and having no completeness (acquired through auspicious qualities). (Due to that) one who is firmly staying in thirumalai (where his simplicity is revealed) acquired perfect radiance and is having fully radiant form.

Fifth pAsuram. AzhwAr says “Is he just SeelavAn (simple, one with good qualities)? For such emperumAn, who is also perfectly enjoyable in addition to being simple, is praising him as sarvESvaran (lord of all) adding to his glories?”

sOdhiyAgi ellA ulagum thozhum
Adhi mUrththi enRAl aLavAgumO
vEdhiyar muzhu vEdhaththamudhaththaith
thIdhil sIrth thiruvEngadaththAnaiyE

If thiruvEngadamudaiyAn who is (as revealed in thaiththiriya upanishath as “AnandhO brahma” (supreme brahmam is bliss), “rasO vai sa:” (he is filled with all tastes)) having greatly enjoyable aspects as highlighted in vaidhika’s all of vEdhams, not having the defect (of bestowing the sweetness based on the qualification of the enjoyer) and having auspicious qualities (of giving joy to lowly forest, monkeys, hunters etc), is hailed as sarvESvaran with a radiant form, being the cause of everything and presents himself to be worshipped by everyone (without any discrimination in greatness etc), is there any greatness in that? Implies that – his supremacy and being the shelter for everyone is no match for his simplicity and sweetness.

Sixth pAsuram. AzhwAr mercifully explains the easy nature of taking refuge of emperumAn which is helpful in blissful experience of bhagavAn which is acquired after the unfavourable aspects are eliminated.

vEngadangaL meym mEl vinai muRRavum
thAngaL thangatku nallanavE seyvAr
vEngadaththuRaivArkku namavennal
Am kadamai adhu sumandhArgatkE

For those who performed the activity of carrying the word “nama:” in their heads (to highlight their qualification) towards the lord who resides eternally in thirumalai, their previously accumulated sins in the form of debts and uththarAgams (sins that are accumulated after surrendering) will be burnt into ashes; this is truth. Since the unfavourable aspects disappear themselves, they would only engage in experience of bhagavAn which leads to bliss for their true nature.

Seventh pAsuram. AzhwAr says “the thirumalai where he resides will itself bestow the ultimate sAmyApaththi [equivalence to bhagavAn himself in eight qualities], as the result of surrender since it came up [in previous pAsuram]”.

sumandhu mA malar nIr sudar dhUbam koNdu
amarndhu vAnavar vAnavar kOnodum
namanRezhum thiruvEngadam nangatkuch
chaman koL vIdu tharum thadam kunRamE

nithyasUris along with their leader sEnai mudhaliyAr, with attachment, carrying the best flowers, good water, distinguished lamp and incense, being seated as ananyaprayOjana (one who is focussed exclusively in serving bhagavAn without any interest in worldly favours) bowed (which highlights their total dependence) towards very vast (the hill that causes emotional changes in sarvESvaran who is with SrI mahAlakshmi) thirumalai (divine hill) which is named thiruvEngadam and felt accomplished (having realised their true nature). Such thirumalai would bestow us  (who have taste in attaining the goal) the bliss of liberation which leads to parama sAmyApaththi (equivalence to bhagavAn in eight qualities).

Eighth pAsuram. AzhwAr says “By experiencing such thirumalai, the hurdles for the goal will naturally disappear”.

kunRam Endhik kuLir mazhai kAththavan
anRu gyAlam aLandha pirAn – paran
senRu sEr thiruvEngada mA malai
onRumE thozha nam vinai OyumE

emperumAn, the supreme lord, who lifted up a hill to protect from hailstorm (which troubled the cows and cowherd clan) and who is the saviour (by entirely owning the earth) back then (when the world was mischievously taken by mahAbali) by measuring the earth, went and reached thiruvEngadam which is a huge divine hill. On experiencing  (not having to follow any regulation such as reaching up to the dhESika (leader/lord)) that (divine hill) alone, our hurdles that are sins (that stop experiencing the leader), will naturally disappear.

Ninth pAsuram. AzhwAr says “the ability to remove the hurdles by thiruvEngadamudaiyAn who is dhESikan (leader), is due to his relationship with the dhESam (divine abode), thirumalai”.

Oyum mUppup piRappiRappup piNi
vIyumARu seyvAn thiruvEngadaththu
Ayan nALmalarAm adith thAmarai
vAyuLLum manaththuLLum vaippArgatkE

krishNa who is residing in thiruvEngadam is the one who destroys old age  that would cause disturbance in attaining the result, birth (basis for the body),  destruction (of such body) and diseases (which come along with the old age), to those who place his very tender (like a flower that has just blossomed then) lotus feet in their speech and mind.

Tenth pAsuram. AzhwAr tells his own people “Accept thirumalai which is perfectly enjoyable, as the ultimate goal”.

vaiththa nAL varai ellai kuRugich chenRu
eyththiLaippadhan munnam adaiminO
paiththa pAmbaNaiyAn thiruvEngadam
moyththa sOlai moy pUm thadam thAzhvarE

thirumalai is glorified due to its similarity in its form to ananthan (AdhiSEshan) who is having expanded hoods and is the bed of sarvESvaran; the spacious divine foot hills of such thirumalai is having enriched garden with beautiful flowers; before your senses wane and your heart dies (due to that) when the beginning of the end of your determined life span approaches you, go and reach such divine foot hills of thirumalai.

Eleventh pAsuram. AzhwAr explains acquiring the wealth of kainkaryam as the result of this decad.

thAL parappi maN thAviya Isanai
nIL pozhil kurugUrch chatakOpan sol
kEzhil Ayiraththu ippaththum vallavar
vAzhvar vAzhveydhi gyAlam pugazhavE

nammAzhwAr, the leader of AzhwArthirunagari which is having high (well-grown) gardens, mercifully spoke about sarvESvaran who spread his divine feet and measured the earth, in these thousand pAsurams; one who can recite (along with meditating upon the meanings) this decad also, will attain the glorious wealth of kainkaryam (which AzhwAr prayed for) and will live gloriously (in such servitude) being praised by the whole world.


adiyen sarathy ramanuja dasan

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