periya thirumozhi – 5.5.1 – veruvAdhAL

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periya thirumozhi >> Fifth centum >> Fifth decad

Highlights from avathArikai (Introduction)

No specific introduction.


veruvAdhAL vAy veruvi vEngadamE! vEngadamE! enginRALAl
maruvALAl en kudangAl vAL nedungaN
thuyil maRandhAL vaNdAr koNdal
uruvALan vAnavar tham uyirALan
oli thirai nIrp pauvam koNda
thiruvALan en magaLaich cheydhanagaL
enganam nAn sindhikkEnE?

Word-by-Word meanings

veruvAdhAL – (My daughter) being fearless
vAy veruvi – blabbering
vEngadamE vEngadamE enginRAL – she is repeatedly saying “Oh thiruvEngdam!”
Al – alas!
en kudangAl – on my lap
maruvAL – she is not resting;
Al – alas!
vAL – sharp like a sword
nedu – wide
kaN – in her eyes
thuyil – sleep
maRandhAL – she has forgotten (she is not sleeping)
vaNdu – by beetles
Ar – filled
koNdal – like cloud
uru ALan – having divine form
vAnavar tham – for nithyasUris
uyirALan – being life
oli – resounding
thirai – tides’
nIr – having water
pauvam – in the ocean
koNda – having born
thiru – for periya pirAttiyAr
ALan – sarvESvaran who is the dear consort of
en magaLai – my daughter
seydhanagaL – what he did
nAn – I
enganam – how
sindhikkEn – can think about?

Simple translation

Being fearless, my daughter is repeatedly blabbering “Oh thiruvEngdam!”. Alas! She is not resting on my lap! She has forgotten about sleep in her wide eyes which are sharp like a sword. sarvESvaran is having a divine form which resembles a cloud filled with beetles, he is the life of nithyasUris and is the dear consort of periya pirAttiyAr who was born from the ocean which is having water in the resounding tides. How can I think about what he did to my daughter?

Highlights from vyAkyAnam (Commentary)

veruvAdhAL … – parakAla nAyaki’s great desire makes her remain unbearable starting from the place (thiruvEngadam) from where (periya) perumAL came here (to SrIrangam). thiruppANAzhwAr followed perumAL from rAvaNa vadham (Killing of rAvaNa) as said in amalanAdhipirAn second pAsuram “anRu nErndha nisAsararai” (When he killed the rAkshasas then) – he entered through the south gate. In the third pAsuram “mandhi pAy“, AzhwAr followed periya perumAL from paramapadham; emperumAn arrived at thirumalai; he observed emperumAn standing there; he observed that emperumAn is appearing to be going somewhere; he followed emperumAn who entered SrIrangam through north gate and rested there. nampiLLai mercifully says that bhattar mercifully gave this explanation while explaining amalanAdhipirAn.

veruvAdhAL – Being fearless, since there is no mischief in her heart. She is so young that she cannot hide her feelings to some and reveal the same to some others. Another explanation – one who does not know fear. Apart from childishness, due to her state, she concealed what she could, but could not do fully [her emotions]. That is not all. Giving up parathvam (his presence in paramapadham), vyUham (kshIrAbdhi / milk ocean) and vibhavam (incarnations) and is constantly speaking about dhivyadhESams which are dear to him. After saying “thirumalai” once, she does not even know to enter it. She is unable to do as done by nammAzhwAr in thiruvAimozhi 9.6.7kAtkarai Eththum adhanuL kaNNA! ennum” (my AthmA which appears to have some enjoyment remaining in it, will praise thirukkAtkarai).

enginRALAl – Daughter’s speech is attractive for the mother. As said in SrI rAmAyaNam sundhara kANdam 36.44 “anidhras sathatham rAma: supthOpicha narOththama: | sIthEthi madhurAm vANIm vyAharan prathibudhyathE ||” (SrI rAma never sleeps, and even if he sleeps he blabbers the sweet word “sIthA” and wakes up), emperumAn should be the one blabbering your name, but the roles are reversed here. Since SrI rAma who says these words “sIthEthi madhurAm” is one who is intelligent and is speaking about sIthAp pirAtti, and due to the throat being weak because of separation from her, that speech will be very sweet. This is similar to bhattar saying “azhagiya maNavALap perumAL” and ananthAzhwAn saying “thiruvEngadamudaiyAn”, the speech reflects their love – says nanjIyar.

She will not speak anything else; When asked “previously, whatever may be the situation, if you keep her on your lap, she will become pacified; why don’t you try to pacify her?”, the mother says “the one who previously was comfortably seated on my lap, is no longer doing it”. She says “I still tried to do that. She also agreed to rest on my lap. But still, she could not do. One cannot consider it to be a comfortable place since it is mother’s lap, and remains on fire. I don’t know whose lap has reformed her to not fit on mother’s lap. She cannot fit on any other lap than mine, is not fitting on my lap now”.

When asked “So what if she is not resting on your lap? Why don’t you make her rest on a mattress?”

vAL nedum kaN … – We have to start training her in that, from the beginning.

vAL – It is so sharp to knock off a man.

nedum kaN – The eye which cannot be fully enjoyed by the enjoyer. Just as a huge city became fully empty, the wide eye has lost sleep. Hence the vastness of the eye is just a burden now.

Subsequently, there is talk about the one who made her as said in chAndhOgya upanishath 8.12.3 “nOpajanam smarannidham SarIram” (the mukthAthmA [who has been liberated from samsAram] does not even think of his [just left behind] physical form which is lying near his dear ones)

vaNdAr … – He made her change like this, with his physical beauty and pastimes. Another explanation – since his heart is sweet like water, it is said that beetles have filled the cloud.

vaNdu – As said in nAchchiyAr thirumozhi “sengatkarumugilin thiruvuruppOl malarmEl thongiya vaNdinangAL“, beetles were shown as example for his form.

vAnavar … – One who makes the whole (spiritual) world cease to exist, if he makes his divine form invisible for them even for half a moment.

oli … – One who churned the ocean and acquired SrI mahAlakshmi.

en … – Whatever he did to acquire SrI mahAlakshmi, he has done the same to torment parakAla nAyaki, my daughter.

enganam … – Can I think about her acts which were done after submitting her everything [to him]? He can capture her and she can be drowned in him; but how can I, standing on the shore, think about this as “This is how, he is”.

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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