Daily Archives: September 20, 2017

thiruvAimozhi – 5.10.2 – vadhuvai vArththaiyuL

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

Full series >> Fifth Centum >> Tenth decad

Previous pAsuram

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the second pAsuram, AzhwAr says “All your activities such as fighting the bulls etc have weakened me. You should make me sustain myself to enjoy you”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

See nanjIyar‘s introduction.

Highlights from periyavAchchAn piLLai‘s introduction

See nanjIyar‘s introduction.

Highlights from nampiLLai‘s introduction as documented by vadakkuth thiruvIdhip piLLai

Second pAsuram. See nanjIyar‘s introduction. [Why AzhwAr is focussing on krishNa’s growing up instead of his birth or other incarnations?] If we analyse the other incarnations, they too would have similar qualities only and hence AzhwAr would not go behind them and would not focus on krishNa’s birth too and hence would engage in his growing up only; this is explained in periya thiruvanthAdhi 16 “sIrAl piRandhu” (born in a royal manner). AzhwAr cannot do anything when it comes to emperumAn‘s birth since it is his choice; now, the devotees can care for him only in his growing up; so he is explaining that now.


vadhuvai vArththaiyuL ERu pAyndhadhum mAya mAvinai vAy piLandhadhum
madhuvai vAr kuzhalAr kuravai piNaindha kuzhagum
adhu idhu udhu ennal Avana valla ennai un seygai naivikkum
mudhuvaiya mudhalvA! unnai enRu thalaip peyvanE?


Word-by-Word meanings (based on vAdhi kEsari azhagiya maNavALa jIyar‘s 12000 padi)

vadhuvai vArththaiyuL – when the marriage plan [for nappinnaip pirAtti] came up
ERu – bulls
pAyndhadhum – jumped on them and killed them
mAyam – deceptive and being possessed by demoniac qualities
mAvinai – horse named kESi

(to eliminate the fear of cowherd girls)
vAy – mouth
piLandhadhum – tore
madhuvai – honey
vAr – flowing
kuzhalAr – with girls who are having hair
kuravai – rAsa krIdA
piNaindha – playing together
kuzhagum – performing sweet activities
adhu – that
idhu – this
udhu – the other thing
ennalAvana – to be specifically said
alla – not
ennai – me (who is greatly attached to you)

(infinitely enjoyable)
un – your
seygai – activities
naivikkum – weakens;
vaiyam – for the universe
mudhu mudhalvA – oh primordial cause!
unnai – you
enRu – when
thalaip peyvan – will I reach?

Simple translation (based on vAdhi kEsari azhagiya maNavALa jIyar‘s 12000 padi)

Your acts of jumping on and killing the bulls when the marriage plan [for nappinnaip pirAtti] came up, tearing the mouth and killing the horse named kESi which is deceptive and is possessed by demoniac qualities, your playing rAsa krIdA together with girls who are having hair with flowing honey and performing sweet activities, are all weakening me without distinguishing between that activity, this activity or the other activity; oh primordial cause of the universe! when will I reach you? Implies – just as you created the universe which was destroyed in deluge, you should make me who is weak to stay steady.

vyAkyAnams (commentaries)

Highlights from thirukkurukaippirAn piLLAn‘s vyAkyAnam

See vAdhi kEsari azhagiya maNavALa jIyar‘s translation.

Highlights from nanjIyar‘s vyAkyAnam

See nampiLLai‘s vyAkyAnam.

Highlights from periyavAchchAn piLLai‘s vyAkyAnam

See nampiLLai‘s vyAkyAnam.

Highlights from nampiLLai‘s vyAkyAnam as documented by vadakkuth thiruvIdhip piLLai

  • vadhuvai vArththaiyuL – vadhuvai – marriage.
  • vArththaiyuL – The popular discussion of “one who kills the seven bulls will be given nappinnaip pirAtti in marriage”.
  • ERu pAyndhadhum – Jumping on the bulls. AzhwAr feels that emperumAn had jumped in to the jaws of death, but emperumAn feels that he had jumped into a pond. nappinnaip pirAtti”s enjoyability is such that one will even jump into karumAri [In the olden days, in kAmAkshi temple, to fulfil one’s desire, one will jump into the pond which is planted with spears. If the person avoids the spears and jumps into the water, his desires will be fulfilled].
  • mAya mAvinai vAy piLandhadhum – Sent by kamsa, assuming a deceptive form, the horse kESi arrived. A demon appeared assuming the form of a deceptive horse with an open mouth. Just as small children would poke their hand into holes, he placed his hand into its mouth; due to the [amazing] unseen sight, his hands grew bigger and ended up tearing its mouth and it fell down in two pieces. AzhwAr feels similar to how SrI nAradha bhagavAn fell unconscious saying in SrIvishNu purANam “jagadhasmitham” (the world is ending). SrIvishNu purANam 5.16.7 “vyAdhithAsyO mahA raudhras sOsura:krishNabAhunA | nipapAthadhvithAbhUthO vaidhyuthEnayathAdhruma: ||” (That fearsome demon with widely opened mouth fell down broken into two pieces by the divine hands of krishNa just as a tree was cut into two by thunder bolt). In this way, emperumAn eliminated the hurdles for the girls of SrIvrindhAvanam.
  • madhuvai vAr kuzhalAr … – Girls who have honey-flowing hair. madhuvAr kuzhalAr is written as madhuvaivAr kuazhalAr. In rAsakrIdA sport, emperumAn made himself one in the game.
  • kuzhagum – Eliminating their [independent] thinking and pride, and mingling as one amongst themselves. That is instead of being an outsider, he entered and stood in the group of cowherd girls as one amongst them.
  • adhu idhu udhu ennalAvana alla – I have not specific requirement on this, that or the other activity.
  • ennai un seygai naivikkum – Whichever activity, it does not make any difference to me; all it takes is them being your activities and me being there, to torment me. piLLAn explains – “With this, three concepts are explained in this pAsuram; that is – his togetherness with his devotees [embracing nappinnai], his killing of the enemies [kESi] and the protection of neutral persons [cowherd girls who are not as dear as nappinnai yet not inimical as kESi] are explained as adhu, idhu and udhu”.
  • mudhuvaiya mudhalvA – His state is similar to that [the universe which was consumed in deluge]. Just as the universe which was consumed by deluge, AzhwAr too is totally broken, and he needs to be fully recreated. [Two direct meanings] The cause of ancient universe; the ancient cause of the universe.
  • unnai enRu thalaippeyvanE – Instead of becoming weakened meditating upon you, you should make me sustain myself and meditate upon you. Also explained as – when will I reach you?

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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mudhal thiruvandhAdhi – 99 – uLan kaNdAy

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AzhwAr says that emperumAn, who protects all, stays in places such as thiruppARkadal (milky ocean) only in order to take shelter inside the hearts of those who do not avoid him. AzhwAr tells his heart to make a note of this. AzhwAr’s divine mind was scared that great people in the world are bewildered into believing that chEthanas (sentient entities) who are like themselves are Isvaras (emperumAn). AzhwAr says that even if one were to tie a rope around one’s neck in order to kill himself, there is an entity who is there to cut the rope and to protect us.

Let us go through the pAsuram and its meanings:

uLan kaNdAy nannenjE uththaman enRum
uLan kaNdAy uLLuvAr uLLaththu uLan kaNdAy
veLLaththin uLLAnum vEngadaththu mEyAnum
uLLaththin uLLAn enRu Or

Word by Word Meaning

nal nenjE – Oh my heart who is well disposed! [towards emperumAn]
uththaman – purushOththaman (the best among all entities)
enRum – at all times
uLan kaNdAy – exists (only to protect us)
uLLuvAr uLLaththu – those who think of him
uLan kaNdAy – resides permanently
veLLaththin uLLAnum – one who is reclining in thiruppARkadal (milky ocean)
vEngadaththu mEyAnum – one who is standing in thiruvEngadam (thirumalai)
uLLaththin uLLAn enRu – is residing inside (my) heart
Or – know


uLan kaNdAy – Oh heart! You have seen that he is our refuge on the day that we surrendered to him. In mahAbhAratham uththara kANdam 83, dhraupadhi says “sAham kESagraham prApthA thvayi jIvathyapi prabhO” (Oh emperumAn! Even when you were existing, I was dragged by my hair by enemies).  My swAmy, when you are there, my enemies have the courage to touch my hair! Can one connect your existence and the insult that happened to me? Were you like me a woman or were you not a purushOththama (best among all entities) for me to suffer like this! AzhwAr says that he is not saying a non-existing person as uLan (exists). He is there to protect us when we destroy ourselves. His existence is to save us and our existence is to destroy ourselves. Our carrying out prapaththi (surrender) is not due to our fear of others but due to fear of ourselves. It is similar to someone telling an intelligent person “I would myself tie a rope, unknown to me, around my neck in order to kill myself. At that time, you should cut the rope and save me”. Our carrying out surrendering is like this only.

nan nenjE – Oh heart! you are present to tell me appropriately that emperumAn is there. You are capable of explaining the meanings of these words to me!

uththaman – magnanimous person. In other words, he does favours to others in order to benefit himself. Hence he exists in order to protect us and does that to benefit himself. thaiththiriya upanishath Anandhavalli 6 says “asannEva sa bhavathi asath brahmEthi vEdha chEth” (a person does not exist if he does not have knowledge about brahmam (supreme being)) along with “asthi brahmEthi chEth vEdha santhamEnam thathO vidhu:” (if he has knowledge about brahmam others know that he exists). emperumAn exists without any distinction between these two types of entities (one who does not know him and one who knows him).

uLLuvAr uLLaththu uLan kaNdAy – if one day chEthana (sentient entity) believes that emperumAn exists, then emperumAn will exist forever for him. He will reside inside the heart of the one that he wants to pervade, not knowing how to leave that person’s heart and be there forever.

veLlaththil uLLAnum vEngadaththu mEyAnum uLLaththil uLLAn enRu Or – Think that the one who is reclining in milky ocean and who is standing in thiruvEngadam (thirumalai) is in our heart. He resides in those places (milky ocean and thiruvEngadam) only to enter our heart. Think that the place that he desires is only our heart. Haven’t thirumazhisai AzhwAr in nAnmugan thiruvandhAdhi 36 “aNaippAr karuththanAvAn” (he is there only to enter the hearts of his followers) and periyAzhwAr in periyAzhwAr thirumozhi 4-5-10 “idavagaigal igazhndhittu enpAl idavagai koNdanaiyE”(leaving aside your dwelling places [such as SrIvaikuNtam, thiruppARkadal etc], you have decided to dwell in my heart! [what a motherly affection is this!]) divinely mentioned the same!

We shall consider the 100 pAsuram next.

adiyEn krishNa ramanuja dhAsan

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జ్ఞానసారము 15

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“ఎవ్వుయిరుక్కుం ఇందిరైకోన్ తన్నడియేకాణుం శరణ్ “ ( సకల జీవులకు ఇందిర నాయకుడు తానే అనుగ్రహించి శరణమును యిస్తాడు ) అన్న భావమునకు ఈ పాశురము వివరణగా కనపడుతుంది.” తిరుమగళ్ మణాళనుక్కు  అడియార్”( శ్రీలక్ష్మినాయకుని దాసులు )అన్న గుర్తింపును పొందిన వారు ,జ్ఞానమును పొందుటకు ముందు ఉన్న ఊరు ,కులము,ఇతర గుర్తింపులను అన్నింటిని జ్ఞానమును పొందిన తరువాత వదిలి వేస్తారు. కేవలము ఆయన శ్రీపాదములే వారి చిరునామాగా మారుతుంది .

“ కుడియుమ్ కులముమ్ ఎల్లామ్ కోకనకై కేళ్వన్

అడియార్కు అవనడియే యాగుం-పడియిన్ మేల్

నీర్ కేళువుం ఆఱుగళిన్ పేరుం నిఱముమ్  ఎల్లామ్

ఆర్ కలియై సేర్దిడ మాయన్ తఱ్ఱు “

ప్రతి పదార్థము

కుడియుమ్ = పుట్టిన ఊరు

కులముమ్ = పుట్టిన కులము

ఎల్లామ్ = ఇంకా జన్మకు సంబంధించిన గుర్తులు

కోకనకై  కేళ్వన్ = శ్రీమహాలక్ష్మి నాయకుని

అడియార్కు = దాసులకు

అవనడియే యాగుం- = ఆయన శ్రీపాదములే అవుతాయి

(దీనికి ఉదాహరణగా )

పడియిన్ మేల్  = భూమి మీద

నీర్ కేళువుం = నీటితో నిండిన

ఆఱుగళిన్ = నదుల

పేరుం = గంగ ,యమున మొదలైన పేర్లు

నిఱముమ్  = ఎరుపు,నలుపు మొదలైన రంగులు

ఎల్లామ్ = అన్నీ

ఆర్ కలియై సేర్దు = సముద్రమును కలిసిన తరువాత

మాయన్ తిడుం అఱ్ఱు = మాసి పోయినట్లుగా


కుడియుమ్ కులముమ్ ఎల్లామ్….” సోనాట్టు పూంచాఱఱు పార్పాన్ కౌనియణ్ విణ్ణత్తాన్ “అని ,గ్రామీణుల పాటలొ ను

“ వేంగణ్ మా  కళీరుమ్ది విణ్ణియేఱఱ

విరల్ మన్నర్ తిరళ్ అళియ వెంమావుయ్త్త్

సేమ్కణ్ణాన్ కో చోళన్ “ అని

ఇరుక్కిలంగు తిరుమొళివాయ్ ఎణ్ తోళ్ ఈసర్కు

ఎళిల్ మాడం  ఎళుపదు సెయిదు  ఉలగమ్ ఆండ తిరుక్కులత్తు వళచోళన్ “ అని

తిరుమంగై ఆళ్వార్లు పాడారు. దాని ప్రకారము కులము, గోత్రము, ఊరు,వాడ మొదలగు గుర్తులు చెప్పుట గమనించవచ్చు .

‘కోకనకై కేళ్వన్ అడియార్కు …పరమాత్మ దాసులకు కొంగు బంగారము .’ తామరై కోకనకై ’ –తామరలో పుట్టిన లక్ష్మికి కొంగు బంగారము. కేళ్వన్- నాయకుడు . లక్ష్మికినాయకుడైన  పరమాత్మ శ్రీపాదములే చిరునామా అయిన దాసులకు .

అవనడియే యాగుం-…. జ్ఞానమును పొందుటకు ముందున్న గుర్తింపు చిహ్నములన్నీ మాసిపోయి పరమాత్మ శ్రీపాదములే చిరునామాగా మిగిలిందని అర్థము. పరమాత్మ శ్రీపాద సంబంధము గలవారు కావున వారిని తిరుమాల్ అడియార్ అని అంటారు. దీనికి ఉదాహరణగా

పడియిన్ మేల్ ….. ఈ భూమి మీద

నీర్ కేళువుం ఆఱుగళిన్ పేరుం నిఱముమ్  ఎల్లామ్….. గంగ,యమున వంటి పేర్లు గల నదులు నిండుగా నీటితో పారినా

ఆర్ కలియై సేర్దు ….. సముద్రములో కలవగానే

మాయ్ దిడుం అఱ్ఱు….. తమ పేర్లను,రంగు పోగొట్టుకుంటాయి .

అర్థాత్ పరమాత్మ దాసులకు శరణాగతి చేయక ముందు ఊరు, పేరు, కులము, గోత్రము ఉన్నా ఒకసారి ఆ లక్ష్మీనయకుని శ్రిపాదములను ఆశ్రయించిన తరువాత అవన్నీ తొలగిపోయి ఆయన దాసులన్న పెరోక్కటే ఉంటుం ది.  అనగా అశాస్వతమైనవి మాసిపోతాయి, శాస్వతమైనవి నిలిచి వుంటాయి. ఊరు, పేరు, కులము, గోత్రము లన్నీ ఈ భూమి మీద,ఈ జన్మ వరకే వర్తిస్తాయి. పరమాత్మ దాసుడన్న మాట శాస్వతమైనది. ఎప్పటికీ నిలిచి వుండేది .ఇది ఆత్మలన్నింటికీ సమానముగా వర్తిస్తుంది . దీని వలన ఇతర సంబంధాలన్నింటిని విడిచి పరమాత్మతో వున్న సంబంధాన్ని మాత్రమే గుర్తుంచుకుంటాము .

అడియేన్ చూడామణి రామానుజ దాసి

మూలము: http://divyaprabandham.koyil.org/index.php/2015/02/gyana-saram-15-kudiyum-kulamum/

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