perumAL thirumozhi – 4.3 – pinnitta sadaiyAnum

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perumAL thirumozhi >> 4th Decad

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avathArikai (Introduction)

In this pAsuram, AzhwAr says that if he is able to carry out service in line with his parathanthra svarUpam (nature of being subservient to emperumAn), he would accept the human birth too, which he had rejected earlier.

pinnitta sadaiyAnum piramanum indhiranum
thunnittup pugalariya vaigundha nILvAsal
minvattach chudarAzhi vEngadakkOn thAn umizhum
pon vattil pidiththu udanE pugap peRuvEn AvEnE

Word-by-Word Meanings

pinnitta sadaiyAnum – Sivan who has matted hair
piramanum – and brahmA
indhiranum – along with dhEvEndhiran
thunnittu – pushing each other
pugal ariya – impossible to enter
vaigundham nIL vAsal – at the courtyard of thirumalai which is called as bhUlOka (earthly) vaikuNtam
min vatttam sudar Azhi – thiruvAzhiyAzhwAn (divine disc, sudharSana) who is splendorous like a curved lightning
vEngadakkOn thAn – thiruvEngadamudaiyAn
umizhum – to spit saliva
pon vattil pidiththu – carrying a golden cup in the hand
udanE puga peRuvEn AvEnE – let me have the fortune of entering along with those who carry out loyal service to emperumAn

Simple Translation

While entities such as brahmA, rudhran, indhran et al cannot even think of entering SrI vaikuNtam, they will find it almost next to impossible, even if they keep pushing against each other, while entering bhUlOka vaikuNtam, viz. thiruvEngadam. It is such a difficult temple to enter, unless one is a loyal attendant to emperumAn there. AzhwAr desires to be one such loyal attendant, carrying the golden cup for emperumAn to spit out his saliva.


pinnitta sadaiyAnum – one who has his matted hair braided; alternatively, one who has the matted hair hanging behind. Since son is supposed to stand behind his father, it could be construed that Sivan is standing behind his father, brahmA, with matted hair.

piramanum – brahmA, who sired the earlier mentioned Sivan

indhiranum – thaiththirIya upanishadh nArayaNavalli 11 says “thasyA SikhAyA madhyE paramAthmA vyavasthitha: l
sa brahmA sa Siva sEndhra: sOkshara: paramasvarAt ll” (In the middle of that auspicious form, called as vanhiSikhai, paramAthmA (supreme entity) is present in a splendorous way. He is the antharyAmi (indwelling soul) of brahmA; he is the antharyAmi of Sivan too; he is the antharyAmi of indhra too. He is the antharyAmi of the one who is superior (to brahmA et al and those who desire kaivaiya mOksham [where AthmA enjoys itself], one who is unaffected by karma (deeds, both virtuous and sinful) and who is indestructible, the mukthAthmA (one who has attained SrI vaikuNtam after getting liberated from samsAram)). indhra is mentioned along with brahmA and Sivan as he is next in the line when brahmA, Siva et al are referred to as emperumAn’s possessions.

thunnittup pugal ariya vaigundha nIL vAsal – in the long courtyard of thirumalai temple, which is referred to as bhUlOka vaikuNtam (SrI vaikuNtam on earth) where they cannot easily enter, even if they push against each other. In any case they do not qualify to enter paramapadham (SrI vaikuNtam). Since thiruvEngadamudaiyAn’s sannidhi (place of residence) is mentioned next, this meaning is apt.

min vattach chudar Azhi – one who has chakkaraththAzhwAn (sudharSana, the divine disc held by emperumAn), who is effulgent like a curved lighting streak and who revolves constantly.

vEngadakkOn thAn umizhum pon vattil pidiththu udanE pugap peRuvEn AvEnE – when brahmA and Sivan are pushing one another to enter the temple, emperumAn will promulgate his order “Let this person alone, who is carrying out the service of holding the spittoon for me to spit out my saliva, enter”. Since this is emperumAn’s order, AzhwAr desires to be that person who is one of the loyal attendants for emperumAn so that he could enter the temple along with other loyal attendants.

We will take up the 4th pAsuram of this decad, next.

adiyEn krishNa rAmAnuja dhAsan

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