AchArya hrudhayam – 78

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avathArikai (Introduction)

To answer the question “How is AzhwAr’s birth greater than vyAsa’s and krishNa’s birth?” nAyanAr shows the greatness of AzhwAr’s birth through many reasons, subsequently. In that, first he establishes acceptance on how AzhwAr’s mother is greater than the mothers of vyAsa and krishNa.

chUrNikai 78

peRRum pERizhandhum kannigaiyAnavaLum, ellAm peRRALAyum thaththuk koNdAL enbar ninRAr ennum avaLum nedungAlamum nangaimIr ennum avaLukku nEranRE.

Simple Explanation

dhEvakip pirAtti who gave birth to krishNa, yet lost the enjoyment of raising him, sathyavathI who gave birth to vyAsa and still remained a virgin and yaSOdhAp pirAtti who raised krishNa and enjoyed that fully but was still questioned if she really gave birth to him, will not match the greatness of parAnkuSa nAyaki’s mother.

vyAkyAnam (Commentary)

That is

peRRum pERizhandhum – As said in periyAzhwAr thirumozhi 1.2.17 “thiruvin vadivokkum dhEvaki peRRa” (Given birth by dhEvakip pirAtti who is having a form which is similar to SrI mahAlakshmi), though she gave birth to krishNa, she did not get to enjoy his childhood pastimes as said in perumAL thirumozhi 7.5 “thiruvilEn onRum peRRilEn” (I am devoid of wealth and have not enjoyed anything).

kannigai AnavaLum – As said in mahAbhAratham “dhvIpE badharikAmiSrE bAdharAyaNam achyutham, parASarAth sathyavathI puthram lEpE paranthapam” (In the forest which has a lot of Indian plum fruits, from parASara, sathyavathI begot a child named vyAsa, who is an incarnation of vishNu who torments the enemies), though sathyavathI gave birth to vyAsa, she did not get to enjoy anything from his childhood as per the command of parASara as in “puna: kanyA bhavathi” (Let you become virgin again). Such fisher-woman.

ellAm peRRALum … – As said in perumAL thirumozhi 7.5ellAm dheiva nangai yasOdhai peRRALE” (yaSOdhAp pirAtti, who could be considered as a celestial lady, had the fortune to enjoy everything), though yaSOdhAp pirAtti enjoyed all of krishNa’s childhood pastimes, her motherhood was suspected by both her and others as in periyAzhwAr thirumozhi 2.1.7 “thaththuk koNdAL kolO thAnE peRRAL kolO” (Did she adopt krishNa from someone or give birth to him?) and herself as in periyAzhwAr thirumozhi 3.1.3 “immAyam valla piLLai nambi unnai enmaganE enbar ninRAr” (These people are saying that you, who are having super-natural acts, are my son).

All of these mothers are not a match for nammAzhwAr’s mother who enjoyed AzhwAr’s childhood talks.

nedungAlamum nangaimIr ennum avaL – As said in thiruviruththam 37nedungAlamum kaNNan nINmalarppAdham paravippeRRa” (I prayed for a long time, to the long, lotus-like divine feet of krishNa and got this daughter, parAnkuSa nAyaki), while praying once to bhagavAn is sufficient, due to great love, AzhwAr’s mother prayed at the divine feet of krishNa who is easily approachable for his devotees, got parAnkuSa nAyaki (AzhwAr’s feminine form) as her daughter and enjoyed her childhood talks which are beyond our speech, as said in thiruvAimozhi 4.2.9nangaimIr nIrum Or peN peRRu nalginIr …” (Oh girls who are complete in all aspects! All of you have given birth to a daughter and raised them too. How can I speak about my daughter who is desirous [of attaining emperumAn]? She is individually saying Sanka, chakra (which are his unique symbols) and thuLasi (from his divine feet) day and night, without any difference. What shall I do for this!).

adiyen sarathy ramanuja dasan

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