thiruvAimozhi nURRandhAdhi – 62 – kangul

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Essence of thiruvAimozhi 7.2


In this pAsuram, mAmunigaL is following AzhwAr’s pAsurams of crying out in sorrow and is mercifully explaining it.

How is that done? AzhwAr should have remained patient thinking “I cried out with sorrow in ‘uNNilAviya‘. periya peumAL is mercifully resting in SrIrangam, contemplating the way to remedy my situation knowing my heart”. But AzhwAr being bewildered became unconscious. Seeing that, AzhwAr’s well-wishers who were present there enquired periya perumAL highlighting his qualities such as aSaraNya SaraNyathvam (being the refuge for the refuge-less) and asked “What are you thinking to do for AzhwAr?”. This situation is explained in the mood of parAnguSa nAyaki who united with periya perumAL and later separated from him, and is crying, worshipping, falling down, getting up and crying in sorrow. Her divine mother (AzhwAr in that mood) sees this suffering and speaks to periya perumAL directly and laments. mAmunigaL mercifully explains this principle explained in “kangulum pagalum” starting with “kangul pagal arathi“.


kangul pagalarathi kaivinji mOgamuRa
angadhanaik kaNdOr arangaraip pArththu – ingivaLpAl
en seya nIr eNNuginRadhennum nilai sEr mARan
anjoluRa nenju veLLaiyAm


word-by-word meanings

kangul pagal – in night and day
arathi kai vinji – having increased sorrow
mOgam uRa – becoming unconscious
angu adhanaik kaNdu – seeing her state there
Or arangaraip pArththu – seeing SrIranganAtha
ingu ivaLpAl – “Here, in her matter
en seya nIr eNNuginRadhu – what are you thinking to do?”
ennum nilai sEr – reaching the state of the mother who is asking
mARan – AzhwAr’s
am sol uRa – as the divine words are meditated upon
nenju veLLaiyAm – the heart will become pure.

Simple Translation

parAnguSa nAyaki with increased sorrow in night and day, became unconscious. Seeing her state there, AzhwAr reaching the state of the mother of parAnguSa nAyaki, asked SrIranganAtha “What are you thinking to do in her matter, here?” As the divine words are meditated upon, the heart [of the meditator] will become pure.

Highlights from vyAkyAnam

  • kangul pagal arathi kai vinji mOgamuRa – That is, as said in SrI rAmAyaNam sundhara kANdam 32.8 “bruSamvisamgyA gathAsu kalpA” (very much becoming unconscious and seemingly lifeless) and “chirENa samgyAm prathilabhyachaiva” (regaining consciousness after a long time), and SrI rAmAyaNam sundhara kANdam 26.37 “rAmam rakthAntha nayanam apaSyanthI sudhu:khithA” (Without seeing the reddish corners of the eyes of SrI rAma, I am grieving very much), and as seen in “kangulum pagalum kaN thuyil aRiyAL” (she is not aware of sleep during night and day) [1st pAsuram], “itta kAl itta kaigaLAy irukkum” (she does not move her hands and feet) [4th pAsuram], “sindhikkum thisaikkum” (thinks, becomes stunned) [5th pAsuram] etc, parAnguSa nAyaki, without any difference between night and day, was crying, praying, becoming unconscious, blabbering, speaking incoherently, breathing heavily and becoming stunned being unable to even do that. In this manner, becoming unconscious due to overwhelming sorrow.
  • angu adhanaik kaNdu – Seeing this state in her daughter.
  • Or arangaraip pArththu – Looking at the distinguished periya perumAL who is contemplating ways to eliminate the sorrows [of his devotees].
  • ingu ivaLpAl – in this state, in her matter.
  • en seya nIr eNNuginRadhu – What is in the divine heart of your highness, who are contemplating about protecting your devotees, regarding my daughter who is seeking such protection? Are you planning to save her or finish her? I don’t know. As said in periya thirumozhi 2.7.1 “un manaththAl en ninaindhirundhAy” (What are you thinking in your heart?), bhagavAn’s divine thought is the means. Whatever is present in us will only be part of the suffering in separation. mAmunigaL is following the words in “ivaL thiRaththu en seyginRAyE” (What are you planning to do for her?) [1st pAsuram], “ivaL thiRaththu en seydhittAyE” (What are you planning to do for her?) [3rd pAsuram] and “ivaL thiRaththu en sindhiththAyE” (What are you thinking to do for her?) [4th pAsuram].
  • en seya nIr eNNuginRadhu enu nilai sEr mARan – AzhwAr who attained the states of a) parAnguSa nAyaki, the heroine, due to knowledge about thvarA (urge to see bhagavAn), being unconscious, and b) the divine mother of parAnguSa nAyaki, due to knowledge about the adhyavasAyam (firm faith) thinking “even being unconscious etc are not the means and bhagavAn’s [merciful] thought is the means”, having clarity and speaking clearly.
  • am sol uRa – As one desirously contemplates/recites this beautiful decad.
  • nenju veLLaiyAm – Becoming freed from the defect relating to other upAyams, due to considering bhagavAn as the only upAyam, will attain purity in heart.

kangul pagal arathi – veLLaiyAm (Additional explanation)

Regarding upAyAntharams (other upAyams), seeing SrI ranganAtha who is contemplating. That is, even after performing perfect surrender in saying in thiruvAimozhi 6.10.10agalagillEn …” in thiruvAimozhi 6.10ulagaumuNda peruvAyA“, AzhwAr did not attain the result. AzhwAr cried out in thiruvAimozhi 7.1.1appanE! ennai ALvAnE!” (Oh benefactor! Oh one who owns me!) in thiruvAimozhi 7.1uNNilAviya” to make it untenable for emperumAn to remain where he was, thiruvEngadamudaiyAn became thiruvaranganAthan as said in amalanAdhipirAn 3 “mandhipAy” (the lord in SrIrangam is the same one in thiruvEngadam), one who is reclining on the serpent with spread-out hoods, became the one reclining on the serpent in SrIrangam, to be enquired saying “ivaL thiRaththen sindhiththAy” (What are you thinking in her matter?) [3rd pAsuram], remained in yOga nidhrA (meditative resting) as said in thiruvAimozhi 5.4.11uRanguvAnpOl yOgu seydha perumAn” (emperumAn who is contemplating in the guise of resting) – seeing such emperumAn who is resting amidst the island in kAviri river.

emperumAn started analysing “It appears that the task [of making AzhwAr sing the prabandham] I have started cannot be completed due to her suffering; what shall we do?” [Comparison of thiruvAimozhi 6.10 and thiruvAimozhi 7.2] What he said in there as “alarmEl mangai uRai mArbA” is said as “en thirumagaL sEr mArban” here. What he said in there as “vaNNam aruL koL aNi mEgavaNNA” is said as “mugilvaNNan” here. What he said in there as “adikkIzh amarndhu pugundhEnE” is said as “adiyai adaindhu aruL sUdi uyndhavan” here. thirumangai AzhwAr too started with “thuLangu nINmudi” and ended with “AzhivaNNa nin adi iNai adaindhEn” in periya thirumozhi 5.8.9 [started with thiruvEngadamudaiyAn and ended with SrIranganAthan] highlighting that both are the same emperumAn. thiruvEngadamudaiyAn who is described in periyAzhwAr thirumozhi 5.4.1 “senniyOngu thaN thiruvEngadamudaiyAn” (One who is present in the cool thiruvEngadam which has tall peaks) is the same as thiruvaranganAthan described in thirumAlai 30ponni sUzh thiruvarangA” (one who is present in SrIrangam surrounded by kAviri).

adiyen sarathy ramanuja dasan

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