Tiruviruttam7 - Srivaishnavan

Sreeh
SreematE rAmAnujAya namaha
61. vAsaham seivadu namparamE tollai vAnavar tam
nAyahan nAyaharellAm tozhumavan jnAlamuTTrum |
vEyaha mAyinum sOrAvahai iraNDEyaDiyAl
tAyavan AikkulamAi vaNDu tOnriTTru nammiraiyE || Sixty One ||
tollai vAnavar tam nAyahan
nAyaharellAm tozhumavan
jnAlamuTTrum
vEyaha mAyinum sOrAvahai
iraNDEyaDiyAl tAyavan
nammiraiyE
AikkulamAi vaNDu tOnriTTru
vAsaham seivadu
namparamE
The lord of the nityasooris who are immortal
He is worshipped by brahma and others who
think they are the eeSwara and who worship
to gain their status
all the worlds
He measured with His pair of tiruvaDis all
the worlds without missing even the smallest
space enough to fix a rod
our swAmi
revealing His soulaBya He was born in the
shepherd race and grew up there
to praise his acts
is it possible for us?
This is a tOzhi pASura. The talaivi is feeling very sad over the absence of the nAyaka. She is
worried whether He, who is parAtpara, will care fro her, come here and marry her. The tOzhi
pacifies her saying ‘anganam yAvarinum uyarnda anvanukku anbuDaiyAr pakkal eLiyanAhum
tan maiyum iyalbil uNDu’.
‘nangAi! He who is parAtpara is sarva sulaBa. Therefore He will certainly come and marry you’.
vAsaham seivadu—Even the vEdas which speak about him and nothing but him finally says no
words can sufficiently describe him. ‘yatO vAchO nivartantE aprApya ,amasA saja’. If even the
vEdas speak so what to talk of me who is bound by all kinds of limitations!’
vEyahamAyinum—vEi-bamboo; aham—place; i.e., He measured all the worlds so completely
tha there was no space left even to fix a bamboo stick.
iraNDE aDiyAl tAyavan—‘oru kuraLAi iru nilam moovaDi maN vENDi ulahanaittum eeraDiyAl
oDukki onrum taruhavenA mAvaliyai siraiyil vaittu tADALan’. He asked from mahAbali two feet
of land; measured by 2 tiruvadis all the upper and lower worlds. There was no use for the 3 rd
step.
AikkulamAi vaNDu tOnriTTru—He took birth in the royal family of vAsudEva and dEvaki,
brought up in the shepherd clan in the family of nandagOpa and yaSOda ‘orutti mahanAi pirandu
Oriravil orutti mahanAi oLittu vaLara’—tiruppAvai.
The first three lines speak about His paratva and the last line about His soulaBya.
swApadESArtha—The BAgavatas come to pacify AzhwAr and say our swAmi who is
uBayaviBootinAtha has both paratva and soulaBya. Hence do not cry. He will come soon. He is

ASrita sulaBa. ‘karuvasam illadavan pirappau eDuttalum adilum arivillAmaikku ellai nilamAna
eLiya kulattinanAdlaum enna Achchariyam’ AzhwAr in His tiruvAimozhi says ‘pirandavArum’
and ettiram’ once can only say ‘ettiram’ and stay dumb founded.
62. iraiyO irakkinum eengOr peN pAlenavum irangAdu
araiyO ena ninradirum karungaDal eengivaL tan |
niraiyO iniyum tiruvaruLAlanri kApparidAl
muraiyO aravaNai mEr paLLikoNDa muhil vaNNanE || Sixty Two ||
irakkinum yO
Or peN pAlenavum eengu irai irangAdu
karungaDal
araiyO ena ninru adirum
Oh!
aravaNai mEl paLLikoNDa muhil
vaNNanE
eengu
ivaL tan niraiyO
ini um tiruvaruLAlanri
kApparidAl
muraiyO
However much she pleads
this dark sea does not have any mercy over
her as a woman
but roars with great noise as if challenging
for a fight
Alas! How cruel!
Oh! kALamEGasyAma! you lie on the cozy
bed of AdiSESha!
here
this girl’s good nature is
without your anugraha
no one can save her
is it right on your part to neglect Her?
The tOzhi talks about the nAyaki’s condition. Her agony increases manifold if she hears the roar
of the sea and says ‘I have been so far controlling her somehow; It cannot do it anymore. Only
the nAyaka should save her’.
It is but natural to pity someone suffering from an illness; especially so in case of a woman. More
so if she young and tender. This karungaDal is very cruel it does not take pity on her.He
purposely makes loud noise to increase her suffering.
karungaDal—He is dark both inside and outside.
karungaDal—Can be interpreted also as ‘angry sea’.
ivaLtan—She who is totally incapable of taking care of herself.
nirai—modesty, quiet, clam.
ini—She had been pining for him since a long time. Now her condition is worse than before.
Hereafter she wont be able to take care of herself.
un tiruvaruLAl anri kApparidu—Therefore her only savior is You alone. If you come here and
satisfy her desire she will be completely all right. But, Alas! you don’t seem to bother about her.
aravaNaimEr paLLikkoNDa—You lie comfortable the soft bed of tiruvanandAzhwAn whereas
she lies on this hard surface not getting a wink of sleep!
muhil vaNNanE—You are called muhil vaNNan since you help others without expecting results.
you should not act like this towards her! It isn’t proper for you to do that.
swApadESArtha—AzhwAr is already feeling very sad because He could not get Bagavat
samslESha. Now the samsAra sAgara too torments him more. AzhwAr feels sadder after hearing
the tumult and turbulence of the samsAra sAgara. The BAgavatas pray to him who is called
karuNA sAgara to alleviate his suffering. Only He can do the miracle.

Or peNpAl enavum eengu irai irangAdu—The samsAra sAgara torments him not withstanding
His pAratantrya.
karungaDal—The terrible samsAra sAgara. un tiruvaruLAl anri kApparidu—Only you can save
him by Your anugraha. aravaNaimEl paLLikkoNDa—emberumAn always receives the
kainkarya from the chEtana called AdiSESha. AzhwAr too desires to do suchkainkaryas. For
this he needs His anugraha. The BAgavatas speak on his behalf to emberumAn.
63. vaNNam sivanduLa vAnADamarunguLir vizhiya
taNmen kamalattaDam pOl polindana tAmivaiyO |
kaNNan tirumAl tirumuhantannoDu kAdal seidErrku
eNNam puhundu aDiyEnoDikkAlam irukkinravE || Seventy Three ||
vaNNam sivanduLa
vAn nADuamarum kuLir vizhiya
taNmen kamalattaDam pOl polindana
ivaiyOtAm
kaNNan
tirumAl
tirumuhantannoDu kAdal seidErrku
eNNam
puhundu
ikkAlam
aDiyEnoDu irukkinra
Red in colour
having pleasing look which brings Ananda to
the people of paramapada
These eyes look like the lotus in the pond
having characteristic like lool, fresh soft
He who took kriShNAvatAra
the consort of SreedEvi
in my mind which thirsts for His tirumuKa
maNDalam (beautiful face)
He entered now
now
they are with me (they don’t leave me)
In this pASura the nAyaki refutes the charges against the nAyaka expressed by the tOzhi.
Whenever the nAyaki was feeling dejected due to the absence of the nAyaka, the tOzhi used to
praise him, defend His actions, only to pacify her. Now she blames him and advises the nAyaki
not to pine for such a man.
The nAyaki, however, reproaches her for such words. ‘ippozhudum avanadu kaNgaL en nenjilum
kaNNilum tOnri neengAdu irukkinrana; inganam anbODu aNiyanAyuLLAvanai, anAdaram seidu
pirindu senrAn enru nee koDumai kooruhinradu ennO?’—says the talaivi.
taN mel kamala taDam pOl polindana ivaiyO tAm—His tirukkaNgaL are as pleasant and
beautiful as red lotuses. They entered my mind when i entertained a desire for His tirumuKa
maNDala. they are still with me. Oh! tOzhi! Why do you unnecessarily blame him?
vaNNam sivanduLa—His eyes are red because of His love for me. tOzhi—‘i think they are red
due to anger!’ ‘No. ‘vAnADamarum kuLir vizhiya’.
His eyes are kuLir vizhi. Therefore the redness is not due to anger as you say. It is because of
love towards me’.
tAm ivaiyO—ivai—refers to direct perception by her. This is due to her constant thinking of him.
aDiyEnODu ikkAlam irukkinravE—He is in my mind and eyes even today. They have never left
me. Therefore don’t blame him saying He doesn’t love me. A chaste woman never blames her
husband even in His absence.
swApadESArtha—Some BAgavatas, out of love for AzhwAr, blame BagavAn who is the cause
for this state of AzhwAr. To them AzhwAr applies—‘you are wrong. His paripoorNa anugraha is
always with me. He is in my heart and eyes’.

64. irukkAr mozhiyAl neriyizhukkAmai ulahaLanda
tiruttALiNai nilattEvar vaNanguvar yAmumavA |
orukkA vinaiyoDum emmoDum nondu kaniyinmaiyil
karukkAi kaDippavar pOl tirunAmasol kaTTranamE || Sixty Four ||
nilattEvar
irukkAr mozhiyAl
neriyizhukkAmai
ulahaLanda tiruttALiNai vaNanguvar
yAmum
avA orukkA
vinaiyoDum emmoDum nondu
kaniyinmaiyil karukkAi kaDippavar pOl
tirunAmasol kaTTranamE
The brAmaNas who are called the dEvas of
earth
with vEdic mantras
duly
worship the tiruvaDi of him who measured
all the worlds
we too
cannot control our minds
we blame our pApa karmas (which become
the virOdhi) and ourselves too (who did the
pApa karmas)
like those who eat raw fruits when ripes ones
are not available
we chant the tirunAmas (to sustain our lives
till we got His poorNAnuBava)
The nAyaki tells her tOzhi that she sustains her life by chanting His names. This is what the
nayakis usually do when they are away form the nayakas.
The brAhmaNas who have done lot of puNya karmas always chant vEda mantras and experience
Bagavad viShaya. But since I am a mahApApi I don’t enjoy His company. That is why I chant
His names and forget my sorrow. It is like a person eating raw unripe fruits when He does not
get ripe furits. I don’t get poorNAnuBava of emberumAn. Hence I satisfy myself by chanting His
names. Is this a satisfying substitute for one like me who want to hug him and gaze at him?
irukkAr mozhi—puruShasooka etc (or) irukku—vEdas Ar—that contains in a seed form
mozhi—the aShTAkShara mantra. ;rchO yajaoomShisAmAni tathaivAtharvaNAni cha! sarvam
aShTAkSharAnthastham yachchAnyadapi vAngmayam’.
nei izhukkAmai—Doing proper worship in a befitting manner without omitting any details.
ulahaLanda—sarva sulaBa.
nilattEvar—‘BoosurAh’—As the indrAdi dEvas are to swarga lOka, the vaidika brAhmaNas are
to this BoolOka.
vinaiyODum emmODum nondu—i detest myself for all the sins i have committed in many
janmas which act now as pratibandha (obstacle) preventing my samslESha with him.
kani inmaiyil karukkAi kaDippavar pOl—karukkAi—Raw unripe fruit, kani—ripe fruit. Like
one who cannot afford if ripe fruit eats raw unripe one, i am satisfied in nAmasankeertana alone.
swApadESArtha—AzhwAr who received the nirhEtuka kaTAkSha (mayarvara madi nalam)
from emberumAn who is ayarvarum amararhaL adhipadi, speaks himself as the most unfit
person (because He compass himself with the supreme Lord and feels He is very low)
irukku—rigvEda (or) a common name for all the vEdas.
yAmumavA—If read as ‘avvA’ it means ‘Am i like that?’ Am i that fortunate as the nilattEvar to
worship His tiruvaDi? No. definitely not.

65. kaTTruppiNaimalar kaNNin kulam venru OrO karumam
uTTruppayinru sEviyoDusAvi ulahamellAm |
muTTrum vizhungi umizhnda pirAnAr tiruvaDikkeezh
uTTrum urAdum milLarnda kaNNAi emmai uNhinravE || Sixty Five ||
kanru piNai
malar kaNNin
kulam venru
OrO karumam uTTru
payinru
sEviyoDusAvi
uTTrum urAdum milLarnda kaNNAi
ulahamellAm muTTrum vizhungi
umizhnda pirAnAr tiruvaDikkeezh
emmai uNhinravE
Young doe’s
broad eyes
defeating the group (of deer)
fixing oneself in an action
acquiring mastery over it
discussing the action with the ears
the eyes helping me and offending one
alternately
under the tiruvaDi of emberumAn who
swallowed and spat all the worlds
pull me (towards them)
The nAyaka admires her eyes, look and describes them to His friend. Some commentators say
this pASura is talaivan pASura addressing His mind. ‘talaimahaL nOkkilE eeDuppaTTa
talaimahan ekkaNgaL tanakku pAdahamAhirapaDiyai pAnganukku solluhirAn’. kaTTru piNai
malar kaNNin kulam venru—kanru+piNai—kaTTruppiNai. kanru—young; piNai-doe.
‘yAnaiyum kudiraiyum kazhudaiyum kaDamaiyum mAnODu aindum kanrenarkuriya’ ‘pulvAi
navviyuzhaiyE kavari, solvAi nADirpiNai enappaDumE’—tolkAppiyam.
OrO karumam uTTru payinru seviyODu usAvi—When He is not looking at her, she fixes her
loving gaze at him; and when He is looking at her, she looks elsewhere fixing her gaze on some
object. Then she looks here and there. When she looks sidelong, her eyes seems to consult the
ears about something. When a person starts to pay attention and interest in a new venture He
would normally consult an expert about it. Similarly, she has fallen in love with him and wants to
discuss the matter with the ears.
seviyODu usAvi—Her long eyes touch the ears.
uTTrum urAdum miLirnda—The eyes sometimes gaze at him, sometimes away form him thus
favouring and opposing alternately.
uTTrum urAdum miLirnda kaNNAi emmai uNginravE—Ah! This should happen to me in this
world which is swallowed and spat out by him. Should this happen right in front of him who
measured all the worlds with His tiruvaDis!
uNginra—Pull me to His side; enslave me.
swApadESArtha—kaTTru piNai malar kaNNin kulam venru— The BAgavatas wonder at
AzhwAr’s supreme jnAna. His jnAna is far superior to the alpa jnAna of samsAris who are like
meek animals roaming in the forest of samsAra, who let go their jnAna through the 5 indriyas.
OrO karumam uTTru payinru—His jnAna, after much analysis, is fixed on Bagavatswaroopa
alone.
seviyODu usAvi—sevi—Through which Sabda is heard. So it means Sruti (vEda). His jnAna is
in concordance with the vEdas which is the highest paramANa (means of knowledge).
pirAnAr tiruvaDikkeezh uTTrum urAdum—uTTrum—mAnasAnuBava ‘eNnam puhundu’;
urAdum—lack of poorNAnuBava is the opposing force. ‘karukkAi kaDippavar pOl’.

miLirnda kaNNAi—His jnAna never gets diminished; it is always fully bloomed.
‘emmai uNginravE—such is AzhwAr’s jnAna paripAka which enslaves us all—say the
BAgavatas.
66. uNNAdurangAdu uNarvurum ettanai yOgiyarkkum
eNNAimiLirum iyalvinavAm eri neervaLivAn |
maNNAhiya emberumAn tanadu vaihunda mannAL
kaNNAi aruvinaiyEn uyirAyina kAvihalE || Sixty Six ||
eri
neer
vaLi
vAn
maN
Ahiya emberumAn tanadu
vaihundam annAL
kaNNAi
aruvinaiyEn uyirAyina kAvihalE
uNNAdurangAdu
uNarvurum ettanai yOgiyarkkum
eNNAi
miLirum iyalvinavAm
agni (fire)
jala (water)
vAyu (air)
AkASA (ether)
Boomi (earth)
emberumAn who is all these 5 Bootas
my talaivi who is like the Sree vaikuNTha
(always enjoyable)
these which are called eyes
are like sengazhuneer flowers and they are
my very lives who is mahApApi
without food and sleep
to even the yOgis who always fix their mind
in meditation
always think of these eyes deviating from the
meditation
always shine
This pASura is called ‘kazhaTTredir maruttal’. This is similar to 57 th pASura. ‘pulakkuNDala
puNDareehatta’. The talaivan tells His friends (pAngan) how the beautiful enchanting eyes of the
talavi enslave him. He describes her beautiful eyes and says even the yOgi’s who renounce the
worldly desires, renounce the food and sleep, meditate on him alone, fall for them. ‘Therefore,
tozhA’, it is no wonders that i fall for those beautiful eyes’.
‘talai mahaLai iyarkaiyil kalandu pirinda talaivan tan urAvudal kaNDu vinavina panganai
kurittu uTTraduraitta pASuram’—vAdikEsari azhahiya maNavALa jeeyar.
eri neer vaLi vAn maN—The names of the pancha Bootas are not in order.
emberumAn tanadu vaihundamannAL kaNNAi—She is as enjoyable as paramapada. Here
sengazhuneer like eyes attack exactly at the place where my life is.
If alone the jnAnis in meditation happen to see her and her charming eyes they would replace the
object of meditation (emberumAn) with the eyes.
aruvinaiyEn—i am a mahApApi to miss her.
uyirAyina—her eyes are my very life. i cannot live without looking at them.
swApadESArtha—The BAgavatas eulogize AzhwAr’s jnAna. The AzhwAr is as immortal as
paramapada; His jnAna is like the sengazhuneer flower which enslave not only us but also the
great nityasooris who are nityajnAnis.
kAvihaL—His varieties of jnAna are as pleasant as the sengazhuneer flowers.

67. kAviyum neelamum vElum kayalum palapalavenru
Aviyin tanmai aLavalla pArippu asurai seTTra |
mA viyam puLvalla mAdavan gOvindan vEngaDam sEr
tooviyampEDaiyannAL kaNhaLAya tuNaimalarE || Sixty Seven ||
asurai
seTTra
mA viyam puLvalla mAdavan
gOvindan
vengaDam
sEr tooviyampEDaiyannAL
kaNhaLAya tuNaimalarE
kAviyum neelamum vElum kayalum
palapalavenru
pArippu
Aviyin tanmai aLavalla
The rAkShasas
He killed
mAdhava, who drives the huge wonderful
garuDa
who grazed the cattle
whose abode is tirumalai
she is like the swan with beautiful wings
the pair of lotus-like eyes
have defeated the sengazhuneer flowers, the
karuneidal flowers, spears, kayal fish and
other similar objects
their effort to torment me
is more than necessary to take away my life
In the last pASura the nAyaka was feeling sad and expressed His feelings to His friend. Now the
friend pacifies him saying ‘orukAlum kalanga kaDavadallAda unadu uLLam inganE
kalanguvadarku kAraNam ennO” The nAyaka replies—‘tozhA! i saw the beautiful bright eyes of
my nAyaki they were powerful enough to kill me!’ vEngaDam-i saw my lady in tiruvEngaDam
which is the residing place of tirumAl who drives guard, the bird of birds. Her gait was like that
of a swan; her eyes were like lotuses with red streaks; the eyes were dark like karuneidal flowers;
sharp like spears, cool like fish and moving like that of a does eyes. In fact these comparison are
not very apt. The eyes have no comparison at all. Their effort to kill my feeble life was more than
necessary. i.e. they shouldn’t have taken so much effort to my a heady feeble prANa.
swApadESArtha—asuraichcheTTra mAviyam puL valla mAdavan gOvindan vEngaDam sEr—
asurai seTTra—duShTa nigraha seela; mAviyam puL valla—garuDa vAhana; mAdava—who is
loved by SreedEvi who does puruShakAra; gOvindan, who protects all the Atmas;
vEngaDam sEr—tiruvEngaDam is His BOgasthAna. AzhwAr always thinks on tiruvEngaDam.
tooviyam peDaiyannAL—AzhwAr has jnAna and anuShThAna as the two wings which can take
him to the highest realm called paramapda. He has Sudda satva swaBAva (like the whiteness of
the swan) and pAratantrya (pEDai).
kaNgaLAya tuNai malar—the jnAna vikAsa
kAviyum—(red) He has transcended rajO guNa.
neelamum—(black) won over the tamO guNa
vElum—transcending even satva guNa which is white (vEl—waves)
kayal—After transcending the three guNas His mind is not distracted by worldly insentient
objects (or) He has conquered the oscillating mind.
The BAgavatas say ‘such a jnAni, no wonder, enslaves us’.
68. malarndE ozhindila mAlaiyum mAlaippon vAsihaiyum
pulandOi tazhaippandar taNDura nATTri porukaDalsoozh |
nilandAviya emberumAn tanadu vaihundamannAi
kalandAr vara edir koNDu van konraihaL kArttanavE || Sixty Eight ||

porukaDalsoozh nilam
The Boomi surrounded by the seas with
lashing waves
tAviya emberumAn tanadu
He who measured
vaihundamannAi
Oh! Girl! you are like this vaikuNTha!
kalandAr vara edir koNDu
waiting for His arrival who had samslESha
and left
van konraihaL
the strong konrai trees
kArttanavE have blossomed with flowers after
pollination
mAlaiyum
the garlands
mAlaippon vAsihaiyum
and the golden spring like bunches
pulandOi tazhaippandar
in the beautiful paNDAl made of green
leaves
taNDu
the pillars
ura nATTri
hang closely
malarndE ozhindila
have not bloomed fully
This pASura is called ‘kAla mayakku’, ‘kAlam iLaiyadu’, ‘kArena kalangum Erezhir kaNNikku,
intuNai tOzhi anrenru maruttadu’—turai ilakkaNam.
The nAyaka promised after enjoying samslESha ‘i shall certainly be back before the rainy season
starts’. The konrai trees have started to produce flowers indicating the rainy season. The talaivi
feels sad since He had not yet returned. ‘kAr kAlam vanduviTTadE, innamum nAyahan
varavillaiyE’. The tOzhi answer her ‘nangAi! kAr kAlam vandadanru kAN; pirindu senra
nAyakaruDaiya varuhaiyai murpaDa edirnOkkikkoNDu tamadu mahizhchchiyAl konrihaL
tAmAha arumbi ninrana; aduvEyanri kAr kalam vaNDu nangu malarndanavillai’.
nabiLLai eeDu—‘kalandu pirinda talaimahan konrai pookkum kAlattilE varuhinrEnenru kAlam
kurittu pOnAnAi, akkAlam vaNDu avaiyum pookka seidE avan vArAmaiyAlE talai mahaL taLara,
attaikkaNDa tOzhiyAnavaL akkAlamalla ennavoNNAdapaDi adu muDuhikkoDu nirkaiyAlE ‘ivai
pookko udyOhikkira vittanai; poottu samaindanavillai kAN. Anapinbu avanum vandAnattanai,
nee anjAdE koL’ enru avaLai AsvasippikkiraL, akkAlamalla kANennumE tOzhi; keDuvAi, ivai
inganE malarA nirka alla kAN ennumbaDi enganE enna, malara upakramitta ittanai kAN,
malarndu samaindadillai kAN engirAL’. The birds have not yet fully opened their petals. They
are just half opened.
mAlaiyum pon vAsihaiyum—The flowers are golden yellow in colour. They hang in bunches
with curled petals. They appear like the golden bunches hanging form a pandAl—tazhaippandar
taNDura nATTri.
pulandOi tazhai—pulam indriya—Here it refers to the eyes. They are very beautiful to look at
that it is difficult to shif the gaze elsewhere (or) pulam—ground—the bunches of flowers hang so
low as to touch the ground.
vaihundamannAi—Sree vaikuNTha is the special abode of emberumAn alone. Similarly the
nAyaki belongs to our nAyaka alone. He cannot exist without her.
kalandAr—After samslESha He will not have the mind to leave you. Therefore He is certain to
come back.
varavedir koNDu van konraihaL kArttanavE—Even the insentient plants feel happy and stand
with laughing flowers. Why should you, achEtana, be unhappy?

van konraihaL—The konrai flowers are called cruel because they never considered her mental
state but they just bloomed with bunches of flowers. They never thought that she would feel
sadden if she sees them full of flowers (or) the trees bloom because they know very well He will
come. Otherwise they wouldn’t have bloomed.
kArttana—The buds are formed after pollination. They still remain half opened.
swApadESArtha—AzhwAr likes to have the darSana of both BagavAn and the BAgavatas. He
had the darSana of BAgavatas but not of BagavAn. The BAgavatas pacify AzhwAr by saying He
will certainly come soon. He should wait patiently because there are indications of such an event.
69. kArETTriruL sehilETTrin suDarukkuLaindu velvAn
pOrETTredirndadu punralaimAlai buvaniyellAm |
neerETTraLanda neDiyapirAnaruLA viDumE
vArETTriLamulaiyAi varundEl un vaLaittiramE || Sixty Nine ||
kAr
iruL
Eru
sehil
suDarETTrirkku
uLaindu
velvAn
pOrETTru
edirndadu
neerETTru
buvaniyellAm
aLanda neDiyapirAn
pun talai mAlai
aruLA viDumE
vArETTriLamulaiyAi
un vaLaittiramE
varundEl
Dark
night
the bull
the red
before the bull called sun
becoming weak
again to conquer
getting ready to fight
has come to challenge
receiving water (from mahAbali) as a mark
of dAna
all the worlds
He who is tall measured
in this wonderful evening
will He fail to do anugraha?
Oh! nangAi! you wear breast band round
your young firm breasts
for the sake of your bangle
don’t worry
The evening time torments the nAyaki who keeps thinking of her nAyaka all the time. The tOzhi
tells her ‘nangAi! This is not the evening time! ‘idu nee ninaikkira sandyA kAlam vandadanru;
iruLAhinra karutta erudukkum sooryanAhira sivanda erudukkum yuddam nihazhhira paDi kAN;
nee ninaikkirapaDi uNmaiyAna malai pozhudayin ulaham muzhuvadaiyum pAdukAkkavalla mulai
uDaiya talaivan unakku aruL seyya vArAdozhivanO? avan vArAmaiyAlum idanai meyyAna
mAlai ppozhudu anru enru nee teLindu koLLalAm; un kaivaLaihaL kazhanru pOvadai kurittu nee
varuttappaDavENDA; avai kazhala oNNAdapaDi avan viraivil vandaruLuvan’.
The two bulls one black (night) and the other red (sun) fight with each other. The black bull was
defeated at first (i.e. the days et in driving away the night) now the humiliated bull is challenging
the red bull with redoubled vigour. (i.e. the night is going to set in driving away the day time)
Now it is the evening time which is a short while will give place to night.
rAvaNa was defeated by Sree rAma and was lying on the battlefield wounded heavily.
manDOdari, the queen of lankA, cries bitterly on seeing her valiant husband lying helplessly on
the ground. ‘indriyANi purA jitvA jitam triBuvanam tvayA. smaradBiriva tadvairam adya tairEva
nirjitah’. Oh! rAvaNa! you once defeated the indriyas when you were performing tapas. Now the
indriyas, in order to take revenge on you, which were waiting for an opportune moment, have

overpowered you and killed you’.
toNDaraDippoDi AzhwAr too says ‘Once my indriyas defeated my buddhi. Consequently I was
punished as guilty of stealing a gold bowl of Sree ranganAtha. I waited all these days to take
revenge on them. Now I have put them in jail ‘kAvalil pulania vaittu’—says He.
The dark bull defeated by the red one in the morning, now conquers him in the night.
pun talai mAlai—the evening which torments the nAyaki (or) the evening which is the time in
between the day and night is short lived.
neerETTru—Receiving dAna from mahAbali by receiving water from him (or) Receiving water
from brahma who washed His tiruvaDi which measured the upper lOkas. ‘tArETTra veN kuDai
mAvali vArkkavum tAmarai mEl, seerETTra tol nAn muhan viLakkavum sempon muDikkArETTra
mEni arangEsar kaiyum kazhalumokka neerETTrana vaN tirukkuraLAhi
nimirndavanrE’—tiruvarangattu mAlai.
neDiya pirAn—He who took a huge form (or) He who is above all.
buvaniellAm neerETTraLanda neDiya pirAn aruLA viDumE—‘tAmara prakrtihaLAnAr
mEliDappukkAl vaNDu udavumavan tamassu tAn vandu aBiBavikka pukkAl viTTirukkumO?....
tan uDaimaiyai pirai enadenru aBimAnittirundAl tannai arttiyAkki avarhaL pakkalilEyum vandu
irandu koLLumavan; irakkavENDAdE tan uDaimaiyEyAna unnai viTTirukkumO’—
periyavAchchan piLLai.
vArETTriLa mulaiyAi—Will He leave you who has such beautiful breasts and youthful
appearance?
swApadESArtha—The ajnAna (darkenss) was removed by the right jnAna (day time)
velvAn pOrETTredirndadu puntalai mAlai—But this jnAna was clouded by mOhAndhakAra
becuas he (AzhwAr) could not have BagavadanuBava.
vArETTriLamulaiyAi—He has Bakti which is difficult to control and hide.
varundEl un vahaittiramE—Don’t have unnecessary worry that your pAratantrya will be lost.
70. vaLaivAi tiruchchakkarattengaL vAnavanAr muDimEl
taLaivAi narungaNNi taNNanduzhAikku vaNNam payalai |
viLaivAn mihavandu nALtingaLANDoozhi nirakvemmai
uLaivAnpuhundu iduvOrkkangul Ayiram oozhihaLE ||Seventy||
vaLaivAi tiruchchakkarattu
engaL vAnavanAr
muDimEl
taLaivAinarungaNNi taNNanduzhAikku
vaNNam payalai viLaivAn mihavandu
nALtingaLANDoozhi niraka
emmai uLaivAnpuhundu
iduvOrkkangul
The beautiful chakrAyudha which has a
round tip
emberumAn who resides in paramapda is our
lord
who wears on His tirumuDi
desiring His tiruttuzhAi mAla which is
fragrant, cool and beautiful
my complexion has changed from mAmai to
pasalai
the night appeared as days, months years and
kalpas
coming close to ruin me completely
this particular night

Ayiram oozhihaLE
is like thousand yugas.
The nAyaki’s duhKa finds no end. The might, which due to His absence, appeared first a days,
then like months, years and yugas. This night particularly stretches like a thousand yugas. It has
decided to change my mAmai niram to pasalai niram. ‘idukku munbu enadu nirattai
mArupaDuttum poruTTu oru nALAyum, oru mAdamAyum oru varuDamAyum oru karpamAyum
paDippaDiyAha vaLarndu tOnri varutti vanda iruL inraikku ennai aDiyODu muDikkum poruTTu
miha pala karpangaLAha tOnri varuttuhinradu’.
vALai vAi tiruchchakkarattu—It can also be interpreted as the curved SanKa and charka.
swApadESArtha—AzhwAr finds the kAla stretching like yugas because of the delay in
BagavadanuBava. He who holds SanKa indicating His SEShitva and charka which indicates
sarvESwaratva, which act as His ornaments too, indicate His lordship over the two viBootis.
AzhwAr feels the kAla seems to be indefinitely stretching.