thiruviruththam – 47 – thiriginRadhu

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

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avathArikai (Introduction)

The nAyaki’s mother, looking at the distress of her daughter in separation (from the nAyakan) after being united with him, wonders as to what will happen to her, considering the greatness of various things which torment her as well as considering her softness.

Let us go through the pAsuram and its meanings:

thiriginRadhu vadamArudham thingaL vendhImugandhu
soriginRadhu adhuvumadhu kaNNan viNNUr thozhavE
sariginRadhu sangam thaNNandhuyAkku vaNNam payalai
viriginRadhu muzhu meyyum ennAngol en melliyaRkE

Word-by-Word Meanings

vadamArudham – northerly wind
thiriginRadhu – is blowing
thingaL – moon
vem – cruel
thI – fire
mugandhu – scooping a lot
soriginRadhu – is showering
adhuvum – similarly, other harmful entities such as the evil cuckoo
adhu – started harming like that moon.
kaNNan – krishNa’s
viN – in paramapadham
Ur –  SrIvaikuNtam, his dwelling place
thozha – to attain (thinking of worshipping)
sangam – bangle
sariginRadhu – is slipping
thaN – cool
am – beautiful
thuzhAykku – in the divine thuLasi (due to desire)
vaNNam – natural colour
payalai – becoming pale
muzhu meyyum – throughout the physical form
viriginRadhu – pervaded
en melliyaRku – for my soft-natured daughter
en Angol – will anything harmful happen (later)?

Simple Translation

The northerly wind is blowing everywhere. Moon is showering cruel fire. Other entities such as the evil cuckoo etc are also raining fire, just like the moon. Since my daughter is thinking of continuously enjoying SrIvaikuNtam, the dwelling place of krishNa, her bangle is slipping out of her hands since her desire is not getting fulfilled. Due to her desire for his cool, beautiful divine thuLasi garland, her natural complexion is fading and she is becoming pale. Where will all these end for my daughter?


thiriginRadhu vada mArudham – Just like an elephant in rut would size up a man and roam around, the northerly wind was roaming here and there. Waiting for the moment when the nAyakan’s glance would move away from her face, it wanted to harm her and was roaming around. Another interpretation – normally, northerly breeze would be cool. But it changed its nature and blew hot.

thingaL . . . – moon saw the change in the nature of northerly breeze and thought “Why am I not doing anything?” Immediately, he too showered fire, on his part.

vem thI – fire and breeze joined together. The northerly breeze was like boiling water [bringing in another aspect of heat] instead of like fire.

mugandhu soriginRadhu – both of them burnt the nAyaki without any shortcoming in the heat.

adhuvum adhu – just like northerly wind and moon, there are other entities too which harm those who are in separation – the sound of ocean, the Indian love bird (anRil), breeze, sound from the bell around the bull’s neck etc. Since the harm created by these entities could not be described in words, she (nAyaki’s mother) is saying “adhuvum”. Alternatively, if we consider the meaning for thiriginRadhu as roaming, adhuvum adhu would mean that the breeze too showered fire just like the moon.

kaNNan . . . – Is it necessary to say that there are some others too who are responsible for her position [such as moon, wind etc]? If someone becomes distressed and the bangles slip out, sarvESvaran would incarnate himself and be easily approachable. She (the nAyaki) wishes to see him in his permanent residence of SrI vaikuNtam. Due to despondence, she started slimming and her bangles slipped out of her hands.

kaNNan viNNUr – Is it not sufficient to say SrIvaikuNtam? Why call it as krishNa’s SrivaikuNtam? In SrI rAmAyaNam sundhara kANdam 33-17 it says “rAghavasya nivESanE” SrI rAma’s palace, to refer to the palace. This is similar to that [to give emphasis].

thaNNandhuzhAy . . . – SrI rAmAyaNam ayOdhyA kANdam 16-21 pathisammAnithA – sithA who was respected by her husband – thinking of that event when sIthAppirAtti received the garland from SrI rAma and donned it on her shoulders, the nAyikA’s physical form becomes pale.

vaNNam . . . . – her natural complexion became pale and spread throughout her form.

ennAngol . . . . – the nAyikA’s mother wonders “if even the northerly breeze could turn her complexion into a pale colour, if these things too happen (entire body becoming pale, bangles slipping out etc) what will happen to her?”

svApadhESam (distinguished meaning): AzhwAr sings through the pAsuram of those who were nearby, and who felt, on seeing his natural softness and distressed condition as well as the entity that he desired is confidential “Would we lose him forever?” seeing his condition in separation.

adiyEn krishNa rAmAnuja dhAsan

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