thiruvAimozhi nURRandhAdhi – 94 – sArvAgavE

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Essence of thiruvAimozhi 10.4


In this pAsuram, mAmunigaL is following AzhwAr’s pAsurams of previously instructed bhakthi [yOgam] culminating in its result and is mercifully explaining it.

How is that done? As AzhwAr was previously having kALamEgam emperumAn as companion for the journey and set out to ascend to paramapadham in thiruvAimozhi 10.10 “thALa thAmarai“, since bhagavAn, who was firmly determined as supreme as said in thiruvAimozhi 1.1.1 “ayarvaRum amarargaL adhipathi” in thiruvAimozhi 1.1 “uyarvaRa uyarnalam“, is the ultimate goal, such ultimate goal and service to such emperumAn which is the result of attaining that goal, was meditated upon in thiruvAimozhi 10.2 “kedumidar“. To reach that ultimate goal, AzhwAr spoke about bhakthi [yOgam] which commenced in thiruvAimozhi 1.2 “vIdumin muRRavum” and thiruvAimozhi 1.3 “paththudai adiyavar“, culminating in its result and concludes with prapaththi which was identified as the means for himself in thiruvAimozhi 1.1 “uyarvaRa“. mAmunigaL mercifully explains this principle explained in “sArvE thava neRi” starting with “sArvAgavE adiyil“.


sArvAgavE adiyil thAnuraiththa paththidhAn
sIrAr palaththudanE sErndhadhanaich chOrAmal
kaNduraiththa mARan kazhaliNaiyE nAdORum
kaNdugakkum ennudaiya kaN


word-by-word meanings

adiyil – Previously, in thiruvAimozhi 1.2 “vIdumin
sArvu AgavE – to be pursued by all
thAn uraiththa paththidhAn – bhakthi which was mercifully explained by him
sIr Ar palaththudanE – with prapaththi, the best result
sErndhadhanai – the manner in which it culminated in
kaNdu – knowing
sOrAmal uraiththa – mercifully explaining without skipping anything
mARan – AzhwAr’s
kazhal iNaiyE – divine feet only
nAL thORum – everyday
ennudaiya kaN – my eyes
kaNdu ugakkum – will joyfully see.

Simple Translation

Knowing about the manner in which bhakthi which was mercifully explained by him previously in thiruvAimozhi 1.2 “vIdumin“, which is to be pursued by all and which culminated in prapaththi, the best result, AzhwAr mercifully explained without skipping anything. Everyday, my eyes will joyfully see such AzhwAr’s divine feet only.

Highlights from vyAkyAnam

  • sArvAgavE adiyil thAn uraiththa paththidhAn – bhakthi which can be considered as prapaththi which was instructed to everyone as the hold in thiruvAimozhi 1.2 “vIdumin” and thiruvAimozhi 1.3 “paththudai“. This is similar to how what is said in SrI rAmAyaNa SlOkam sundhara kANdam 38.34 “SaraNya:” (the refuge for all) culminated in what is said in SrI rAmAyaNa yudhdha kANdam 17-15 “sarvalOka SaraNyAya rAghavAya” (to SrI rAma who is the refuge for the entire world) and in SrI rAmAyaNam yudhdha kANdam 19.2 “pAdhayO: SaraNAnvEshi nipapAtha” (vibhIshaNAzhwAn along with his rAkshasa soldiers offered prostration to everyone), and how it culminated with the real result. AzhwAr too mercifully explained bhakthi mArgam (the path of devotion) in thiruvAimozhi 1.2.1ummuyir vIdu udaiyAn idai vIdu seymminE” (submit yourself unto the master who is the controller/giver of mOksham), thiruvaimozhi 1.2.4ellaiyil annalam pulgu paRRu aRRE” (after giving up attachment towards other aspects, approach with devotion, such bhagavAn who is filled with bliss), thiruvAimozhi 1.2.8uLLam urai seyal uLLa im mUnRaiyum uLLik keduththu iRai uLLil odungE” (Understanding the purpose of mind, speech and body which we have from the beginning and which are readily available to us, give up the attachment towards worldly pleasures and become totally subservient towards the master who is apt for us), thiruvAimozhi 1.3.1paththudai adiyavarkku eLiyavan” (He is easily approachable by his devotees), thiruvAimozhi 1.3.5am pagavan vaNakkudaith thavaneRi vazhi ninRu” (Being situated in such bhakthi yOgam explained in SrI bhagavath gIthA which speaks about nama:, understanding the glorious aspects of bhagavAn), thiruvAimozhi 1.3.7nanRena nalam seyvadhu” (carry out single-focussed devotion on him). The way such bhakthi culminated in its result as said in “sArvE thava neRikkuth thAmOdharan thALgaL” (attainable goal for bhakthi mArgam is reaching the divine feet of the one who is known as dhAmodharan for being obedient towards the devotees) [1st pAsuram] and the way prapaththi which was explained from the beginning in thiruvAimozhi 1.1.1aruLinanthuyaraRu sudarodi thozhudheLu en mananE” (Oh my mind! Bow down with folded hands at the lotus feet of emperumAn who showered his mercy and be uplifted), thiruvAimozhi 1.2.10vaN pugazh nAraNan thiN kazhal sErE” (Surrender unto the firm lotus feet of that master known as nArAyaNan who has unlimited auspicious qualities), thiruvAimozhi 1.3.8 “nALu nam thiruvudai adigaL tham nalam kazhal vaNangi” (surrendering unto the most enjoyable and easily approachable lotus feet of our swAmy (master) SrIman nArAyaNan who is the husband of SrImahAlakshmi) culminating in its result. AzhwAr mercifully said in “kaNdEn kamala malarp pAdham kANdalumE viNdE ozhindha vinaiyAyina ellAm thoNdE seydhu enRum thozhudhu vazhiyozhugap paNdE paraman paNiththa paNi vagaiyE” (Previously, sarvESvaran who is greater than all, mercifully explained the manthra rahasya prakAram (ways of confidential manthras) to have me performing ultimate devotion towards him always, to have activities matching the servitude and to engage in that path as per his desire; I saw the ultimately enjoyable lotus flower like divine feet of such emperumAn, matching my servitude; as I acquired this knowledge, all sorrows such as ahankAram, mamakAram etc which are hurdles for enjoyment, went away, along with the traces) [9th pAsuram] and spoke about those aspects which are applicable for bhakthi and prapaththi in “kArmEga vaNNan kamala nayanaththan” (cloud-hued lotus-eyed) [1st pAsuram], “thirumey uRaiginRa sengaN mAl” (since lakshmi is eternally residing in his divine form, he is the great lord who is always having reddish divine eyes which highlight ultimate wealth) [2nd pAsuram], “madappinnnai than kELvan thAL kaNdu koNdu” (I saw the divine feet of the lord, who is the beloved consort of nappinnaip pirAtti ) [3rd pAsuram], “thalai mEl punaindhEn” (I have placed his divine feet on my head) [4th pAsuram], “nachchap padum namakku” (he is desirable for us as the ultimate goal.) [5th pAsuram], “varai eduththAn pAdhangaL vAzhi en nenjE! maRavAdhu vAzh kaNdAy” (He lifted with his prideful, enjoyable, divine shoulder and protected the cowherd clan. Oh my heart! Without forgetting the divine feet of such emperumAn, see that you live by enjoying eternally; let this last for a long time) [8th pAsuram]

Such principles,

  • sOrAmal kaNduraiththa mARan – AzhwAr who observed and mercifully explained this subtle principle without letting such principle slip.
  • kazhal iNaiyE nAL thORum kaNdu ugakkum ennudaiya kaN – My eyes will see the matching divine feet of AzhwAr who observed such subtle principle, and become blissful. Will worship and become blissful. My eyes as said in SrI rAmAyaNam ayOdhyA kANdam 42.34 “rAmam mE anugathA dhrushti:” (dhaSaratha says to kausalyA – My vision followed rAma to the forest). For mAmunigaL, in place of dhAmOdharan’s divine feet, AzhwAr’s divine feet are present.

adiyen sarathy ramanuja dasan

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