Daily Archives: November 17, 2017

thiruvAimozhi – 6.2.11 – Aychchi Agiya

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Full series >> Sixth Centum >> Second decad

Previous pAsuram

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the end, AzhwAr says “Those who learn this with intent will not go through the suffering I had gone through”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, AzhwAr mercifully says “For those who recite this decad, there is no poverty of bhagavath alAbham (not having emperumAn)”.

Highlights from periyavAchchAn piLLai‘s introduction

See nanjIyar‘s introduction.

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

In the end AzhwAr says “Those who learn this with intent will not have lack of bhagavAn [i.e., lack of bhagavath anubhavam/kainkaryam]”.


Aychchi Agiya annaiyAl anRu veNNey vArththaiyuL sIRRam uNdazhu
kUththa appan thannaik kurugUrch chatakOpan
Eththiya thamizh mAlai AyiraththuL ivaiyum Or paththu isaiyodum
nAththannAl navila uraippArkku illai nalguravE


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

Aychchi Agiya – born in cowherd clan
annaiyAl – by mother yaSOdhA
anRu – then
veNNey vArththaiyuL – when the news about butter theft came about
sIRRamuNdu – angered upon
azhu – cried and performed sit-ups [as punishment]
kUththan – one who is having joyful pastime
appan thannai – one who is the benefactor for the world
kurugUrch chatakOpan – nammAzhwAr
Eththiya – mercifully spoke in the form of praises
thamizh mAlai – in the form of a garland in dhrAvida (thamizh) language
AyiraththuLLum – among the thousand pAsurams
ivai – these (distinguished pAsurams which turned the unfavourable to be favourable)
Or paththum – ten pAsurams (decad)
isaiyodum – with tune
nAththannAl – as a benefit for the tongue
navila – well
uraippArkku – for those who recite
nalguravu – the poverty of bhagavath alAbham (not having bhagavAn)
illai – is not there.

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

Back then, kaNNan emperumAn was having the joyful pastime of crying and performing sit-ups when angered upon by mother yaSOdhA who is born in cowherd clan. nammAzhwAr mercifully spoke about such emperumAn who is the benefactor for the world, in the form of praises and a garland in dhrAvida (thamizh) language, in these ten pAsurams among the thousand pAsurams. Those who recite this decad well, with tune, as a benefit for their tongue, will not have the poverty of bhagavath alAbham (not having bhagavAn).

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

  • Aychchi Agiya annaiyAl – AzhwAr is specifically highlighting the cowherd mother since kaNNan emperumAn had one kshathriya (kingly) mother and another idaichchi (cowherd) mother. If dhEvakip pirAtti beats him, it will not hurt so much. He remained perplexed thinking that she is going to scold him [for his misdeeds] as said in periya thirumozhi 8.3.5 “thAy eduththa siRu kOlukkuLaindhOdi” (Feeling perplexed about the stick which mother yaSOdhA carried and ran out of fear). dhEvaki’s motherhood was only known to God [since no one else knew it at the time of birth]; but he was nursed and nurtured here [in gOkulam] only.
  • anRu veNNey vArththaiyuL – Some one said in the town “butter was stolen”; at once emperumAn started crying thinking “we will have to bear the brunt for this”. [An example is cited for such act of emperumAn. A huge choultry [free dormitory] is managed by a person. Someone comes and asks him “Who will clean such big choultry?”; [the manager replied] “aSrOthriyan” [a dumb, ignorant person]; [an ignorant person who was there, at once said] “can I clean this whole place on my own?”, similar to that [emperumAn will start crying as soon as he hears about butter theft]. His mischief is such that whatever anyone else does, he only gets blamed; as said in periyAzhwAr thirumozhi 2.8.5 “pallAyiravar ivvUril piLLaigaL thImaigaL seyvAr ellAm un mEl anRip pOgAdhu” (Though many thousands of children exist in this town and they all may commit mischief, you will be the only one blamed for all such mischief).
  • sIRRamuNdu azhu kUththa appan thannai – As the mother shows her anger, his trembling posture with tears in eyes, and standing as said in thiruvAimozhi 5.10.3paiyavE nilaiyum” (that fearful posture), looks like a seasoned dancer’s posture. Alternatively, it can be construed as the great benefactor who is having the pastime of crying. This proves one thing – this highlights how he, who is free from any expectation, stood fearfully instead of leaving, when they said “pOgu nambI” (Oh complete lord! Go!), and “kazhagam EREl nambI” (Oh complete lord! Don’t enter our assembly!).
  • appan thannai – Manifesting such qualities and attracting/accepting him and bringing him back to life.
  • kurugUrch chatakOpan Eththiya thamizh mAlai – As the “praNaya rOsham” (romantic anger) disappeared, the angry words such as “pOgu nambI“, “kazhagam EREl nambI“, “un puLLuvam aRiyAdhavarkku urai nambI” etc turned to be praises.
  • AyiraththuL ivaiyum Or paththu – This distinguished decad which revealed his special relationship with his devotees.
  • isaiyodum – Just with the mouth [even without understanding the meanings].
  • navila uraippArkku – For those who say with intent/emotions.
  • illai nalkuravE – There is no poverty. That is – sending messengers to him and when he comes, one need not suffer saying “we will not allow you to enter”. Here it is not talking about food and clothing; it is saying that one will not be deprived of enjoyment in spiritual matters; this is because, deprivation for AzhwAr who remains “uNNum sORu parugu nIr thinnum veRRilaiyum ellAm kaNNan” (kaNNan is everything to me – the food that nurtures, the water that sustains and the betel leaf that is enjoyed), is only related to spiritual matters. One’s food and beverages are based on his nature. Those who say as in perumAL thirumozhi 3.4 “uNdiyE udaiyE ugandhOdum im maNdalaththodum kUduvadhillai yAn” (I won’t mingle with these materialistic people who are chasing food and clothes), will not consider worldly matters as wealth. As said in nAnmugan thiruvandhAdhi 61 “senRu onRi ninRa thiru” (emperumAn, the wealth, which came on its own and settled in me), emperumAn would himself come to them and they would eternally enjoy him. For “azhu kUththa appan“, we can recollect perumAL thirumozhi 7.8 “muzhudhum veNNey aLaindhu thottuNNum” [this pAsuram beautifully explains in detail, how kaNNan emperumAn steals butter, how he is caught by mother yaSOdhA, how she scolds and beats him and how he stands trembling in front of her].

In the next article we will enjoy the next decad.

AzhwAr thiruvadigaLE SaraNam
emperumAnAr thiruvadigaLE SaraNam
piLLAn thiruvadigaLE SaraNam
nanjIyar thiruvadigaLE SaraNam
nampiLLai thiruvadigaLE SaraNam
vadakkuth thiruvIdhip piLLai thiruvadigaLE SaraNam
periyavAchchAn piLLai thiruvadigaLE SaraNam
vAdhi kEsari azhagiya maNavALa jIyar thiruvadigaLE SaraNam
jIyar thiruvadigaLE SaraNam

adiyen sarathy ramanuja dasan

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iraNdAm thiruvandhAdhi – 48 – uNarndhAy maRai nAngum

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emperumAn asks AzhwAr “are there any activities which we have carried out for followers such that you are able to think of without forgetting?”. AzhwAr responds saying “Are the benefits carried out by dhEvarIr (honorific  way of saying ‘you’) one or two? Aren’t they so many!” AzhwAr expands the term maRRallAl used in the previous pAsuram, in this.

Let us go through the pAsuram and its meanings:

uNarndhAy maRai nAngum OdhinAy nIdhi
maNandhAy malarmagaL thOL mAlE maNandhAy pOy
vEyirumsAral viyaliru gyAlam sUzh
mAyirum sOlai malai

Word by Word Meaning

mAlE – Oh one who has lot of affection! [towards his followers]
maRai nAngum – the four vEdhams (sacred texts)
uNarndhAy – (during every deluge) kept in your mind and let them out
nIdhi – texts such as smruthis which explain the concepts in vEdhams [similar to an auxiliary text]
OdhinAy – you mercifully gave through sages such as manu et al.
malar magaL – periya pirAtti, who was born in a flower
thOL – with her divine shoulders
maNandhAy – you are together, always
vEy irum sAral – having foothills abounding with bamboo shoots
viyal – wondrous
iru gyAlam sUzh – circum-ambulated by people in this expansive world
mAyirum sOlai malai pOy – coming to thirumAlirum sOlai [a divine abode near present day madhurai]
maNandhAy – are residing with happiness in your divine mind


uNarndhAy maRai nAngum – you remembered the four vEdhas (sacred texts). You released the vEdhas during creation of worlds after deluge, just as a person wakes up after sleeping and just as a person remembers after forgetting something. You had remembered to keep the vEdhas safely when the sentient and insentient entities were without a form or name [during deluge] and released them at the start of creation, the next time that it occurs. Since you remembered the vEdhas again, properly, it has affirmed the permanency of the vEdhas as well as the fact that they were not written by any one person. Instead of saying vEdham seydhAn (he created the vEdhams), AzhwAr is saying vEdham uNarndhAn (he remembered the vEdhams). This is similar to the saying in kAtakam 3-9-50 “pUrvE pUrvEbhyO vacha EthadhUchu:” (the forefathers repeated the words of their forefathers). nammAzhwAr has divinely mentioned this in thiruvAimozhi 1-1-7uLan sudarmigu surudhiyuL” (he resides in the radiant vEdhas) and in thiruvAimozhi 1-6-2mudhu vEdha mudhalvan”(he is termed as the first, complete entity by the ancient vEdhas). He gave vEdhas, in a way similar to giving a copper inscription which gives the details of where a treasure is hidden.

OdhinAy nIdhi – you created the upabruhmaNams (auxiliary texts) such as smruthi (dharmaSAsthras or texts about righteousness), ithihAsa (famous epics SrI rAmAyaNam and mahAbhAratham) and purANas (ancient texts giving the details of various incarnations). Just as the face reflects what is running in the mind, these upabrahmaNams reflect what is mentioned in vEdhas.

maNandhAy malarmagaL thOL – you hugged the shoulders of periya pirAtti (SrI mahAlakshmi) who is established in the vEdhas. Not only is emperumAn established in the vEdhas, but the fact that he lives permanently with periya pirAtti in SrIvaikuNtam is also established in the vEdhas. (subsequently several examples confirming that emperumAn is always with periya pirAtti are quoted). yajus samhithai 4-4-12 says “asyESAnA jagathO vishNu pathnI” (she is the mother for the world and consort for vishNu); purusha sUktham “hRIScha thE lakshmIScha pathnyau” (bhUmidhEvi and lakshmidhEvi are your consorts); “ISAnA dhEvI bhuvanasya pathnI” (she controls the world and is consort of vishNu); yajur 3-3 “SradhdhayA dhEvO dhEvathvamaSnuthE” (because of pirAtti, emerpumAn gets the inherent quality of being the lord); SrI sUktham 9 “ISvarIm sarvabhUthAnAm” (she controls all the living beings); lakshmi sahasranAmam 1 “pumpradhAnESvara ISvarIm” (she is the consort of emperumAn who controls jIvAthmA and primordial matter); SrI rAmAyaNam AraNya kANdam 37-18 “aprayamEyamhi thaththEja: yasya sA janakAthmajA” (isn’t the radiance of that SrI ramA with whom sIthA, the daughter of janaka, is together, immeasurable!); SrI rAmAyaNam bAla kAndam 4-7 “kAvyam rAmAyaNam kruthsnam sIthAyA: charitham” (the entire Sri RamAyaNam epic is about the story of sIthA). Thus, the greatness of pirAtti is mentioned in vEdhas and upabruhmaNas. vEdham affirms that emperumAn and pirAtti are always together. Being established by vEdhas is symbolic of being the supreme entity, just as being the consort of pirAtti is.

maNandhAy pOy vEy irum sAral viyal iru gyAlam sUzh mAyirum sOlai malai – you desired to dwell in thirumAlirum sOlai so that people of the world can see you and enjoy you with their eyes instead of remaining only in paramapadham (SrIvaikuNtam) as mentioned by vEdhas, which will remain just that way – on paper [where people of this world could not have seen you]. You were happy with the huge thirumAlirum sOlai which has abundance of bamboo shoots on its foot hills, which is amazing and which is attained by people of the world. If the meaning for the term mAlE is taken as ‘one with affection’, the meaning for this term will be that this affection becomes the reason for emperumAn to dwell in thirumAlirum sOlai.

We shall take up the 49th pAsuram next.

adiyEn krishNa rAmAnuja dhAsan

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జ్ఞానసారము 27

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“నెఱి అఱియాదారుం అఱిందవర్ పాఱ్ సెన్ఱు

సెఱిదల్ సెయ్యా త్తీ మనత్తర్ తాముం – ఇఱై ఉరైయై

త్తేఱాడవరుం తిరుమడందై కోన్ ఉలగత్తు

ఏఱార్ ఇడర్ అళుందువార్”


              ఈ పాశురములో స్వామి అరుళాళ పెరుమాళ్ ఎంబెరుమానార్ మూడు రకముల మనుష్యుల గురించి చెపుతున్నారు. 1.ఆత్మోజ్జీవనము గురించి చింతింపని వారు 2.ఆత్మోజ్జీవనమునకు మార్గ నిర్దేశము చేయు గురువును ఆశ్రయించని వారు 3. శరణాగతి శాస్త్రములో విశ్వాసము లేని వారు వీరు ‘పరమపదము’ చేరి శ్రీమన్నారాయణుని శ్రీపాదములకు కైంకర్యము చేయలేరు. ఈ లోకములోనే మళ్ళీ  మళ్ళీ  పుట్టి జనన మరణ చక్రములో పడి కష్టాల పాలవుతారు అని చెపుతున్నారు.

ప్రతి పదార్థము:

నెఱి = ఉపాయము

అఱియాదారుం = తెలుసుకోని వారు

అఱిందవర్ పాఱ్ సెన్ఱు = తెలిసిన గురువును ఆశ్రయించని వారు

సెఱిదల్ సెయ్యా = గురువుకు శుశ్రూష చేని వారు

త్తీ మనత్తర్ తాముం = దుష్ట స్వభావముగల వారు

ఇఱై ఉరైయై త్తేఱాడవరుం = శరణాగతి శాస్త్రములో విశ్వాసము లేని వారు

తిరుమడందై కోన్ ఉలగత్తు = శ్రీమన్నారాయణుని నిత్య నివాసమైన ‘పరమపదము’

ఏఱార్ = చేరలేరు

ఇడర్ = కష్టాలలో ( జనన మరణ చక్రములో పడి )

అళుందువార్ = మునిగి పోతారు


నెఱి అఱియాదారుం……...ఈ లోకములోనే మళ్ళీ మళ్ళీ పుట్టి జనన మరణ చక్రములో పడి కష్టాల పాలవుతారు అని చెపుతున్నారు.  వీరు ఆత్మోజ్జీవనము గురించి చింతింపరు.

అఱిందవర్ పాఱ్ సెన్ఱు సెఱిదల్ సెయ్యా త్తీ మనత్తర్ తాముం ..……..ఆచార్యులను ఆశ్రయించి సంసార బంధము నుండి బయట పడు మార్గమును తెలుసుకోని వారు “మాఱి మాఱి పల పిఱప్పుం పిఱందు”( మళ్ళీ మళ్ళీ అనేక జన్మలెత్తి ) ఇక్కడే కొట్టుకుంటూ వుంటారు . వీరు జ్ఞానము, అనుష్టానము గల సదాచార్యులను ఆశ్రయించరు. ఆశ్రయించినా ఆచార్యుల ఉపదేశములపై విశ్వాసము కలుగదు . ఆచార్యులకు కైంకర్యమును చేయరు. ఆచార్యులంటే ఆయన మనలాంటి మనిషే కదా అనుకొని లోపాలను వెతుకుతారు .

 ఇఱై ఉరైయై త్తేఱాడవరుం ….….మరొక రకము వారు ఆచార్యులను ఆశ్రయించినా శరణాగతి చేయుటలో విశ్వాసము కలిగి వుండరు . శ్రీకృష్ణుడు  అర్జునుని వ్యాజముగా చేసుకొని భగవద్గీత”18వ అధ్యాయములో ఈ శరణాగతి శాస్త్రమును చేతనొజ్జీవనము కోసమే ఉపదేశించాడు.

తిరుమడందై కోన్ ఉలగత్తు ఏఱార్ …….ఇటువంటి వారు శ్రీమన్నారాయణునికి శ్రీమహాలక్ష్మికి  నిత్యనివాసమైన పరమపదమును ఎప్పటికీ చేరలేరు.

ఇడర్ అళుందువార్..…….స్వామి అరుళాళ పెరుమాళ్ ఎంబెరుమానార్లు  ఇటువంటి వారందరూ ఈ లోకములోనే పుడుతూ, గిడుతూ నిత్యానందమునకు నోచుకోరు, కష్టాల కడలిలో మునిగి పోతారు అని చెపుతున్నారు.

అడియేన్ చూడామణి రామానుజ దాసి

మూలము: http://divyaprabandham.koyil.org/index.php/2015/02/gyana-saram-27-neri-ariyadharum/

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