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From: L&T-ECCG-Buildings & Factories (
Date: Mon Feb 21 2000 - 01:31:11 PST

Dear Srivaishnava perunthagaiyeer,

In part 4 we saw nammazhvaar saying "thamaraik kaNgaL neermalga" when mother
caught krishna and wanted to punish because of the large number of kOL
-complaints coming. Also we saw krishna begging to mother yasOdha when many
kOL are made to mother through the kulasekara aazhvaar paasuram "azhugaiyum
anji nokkum annOkkum thozhugaiyum ivai". 

See the description in Srimadh Bhagavatham now. This is continuation of few
srimadh bhagavatham slokams we saw in part 14.

Kruthaagasam tham prarudhaththamakshiNee kashanthanjanmaNiNee svapaaNinaa!
UdhveekshyamaaNam Bhaya vihvalEkshaNam hasthE gruheethvaa
Srimadh bhagavatham 10th skandham- 9th adhyaayam- 11th slokam

Meaning: Mother caught hold of krishna with her hand, which had jewels
making noise. At that time krishna was weeping, choking his eyes with tears
and rubbing his eyes for the offenses committed by him of stealing butter.
He looked upwards to the mother with fear and begging to the mother who is
holding him by hand (going to bind him) (so that he does not escape).

We also saw Swami dEsikan describing in yaadhavaabhyudhayam 4-34 how much
krishna teased the mother, so that the ropes she brought was not enough and
after much time he allowed himself to be bound with whatever ropes she had.
Just the slokam alone again.
aneethamagrE nijabanDhanaartha dhaamaakhilam samhithamapya poorNam/
nireekshya nirviNNaDhiyO jananyaa: sankOchasalthyaa sa baBhoova bandhya://

See the bhagavatham slokam now.

Svamaathu svinna gaathraayaa visrasthakabarasraja:!
Dhrushtvaa parisramam  krushNa: krupayaaseeth sva bandhanE!! Srimadh
bhagavatham 10th skandham- 9th adhyaayam- 18th slokam

Meaning: Krishnaa sees his mother struggling to bind him with ropes to the
mortar. Krishna sees his mother sweating and the body completely drenched
with sweat, her well dressed hair (tied into a pinnal) loosened and
struggling. With mercy on the mother, he came under her binding and bound

See the words- sva bandhanE- he on his own self bound himself so that his
mother could succeed in her trials. It is not that the mother could force
her wish on him, but he allowed himself to undergo the binding. So one more
time he proves that he will not see his aNukkar (near and dear) to suffer. 

Ok. Mother tried to bind and he allowed himself to be bound. But what was
father's reaction? King nandha's? See the description given

Ulookhalam vikarshantha dhaamnaa bandhdham svamaathmajam!
VilOkya nandha: prahasadhvadhanO vimumOcha ha!! 

Srimadh bhagavatham 10th skandham- 11th adhyaayam- 6th slokam

Meaning: Mother yasOdhaa tied the ropes on her son with the mortar. King
nandha indeed laughed derisively seeing this.

After getting tied what krishna did. We have seen that gopees came laughing
and saw him weeping. Just standing calmly- vettenrirunthaan etc. After
allowing the gopees to see and enjoy the fun of having krishna tied to the
mortar, krishna had an important job to fulfil. That is described nicely
here. He went in between the two trees standing in the rear yard. The mortar
was caught in between and did not come easily out so that krishna could
continue his roaming. See what he did.

BaalEna nishkarshayatha adanvag ulookhalam thath dhaamOdharENa tharasa
uthkalitha anghri bandhou! NishpEthathu: parama vikramithaathi vEpa skanDha
pravaala vitapou krutha chaNda sabdhou!! 
Srimadh bhagavatham 10th skandham- 10th adhyaayam- 27th slokam

Meaning: The boy krishna -that dhaamOdharan - extracted the mortar between
the two trees which was caught there due their closeness (means- pulled with
his strength). Due to this pull, the roots of the trees started coming up
(as though dug up with force), the trees trembled in vigorous shaking and in
a galloping speed fell down making fierce noise.

Once the trees were broken, the two souls who were standing as trees were
Aathma nirvEsa maathrENa thiryag gatham ulookhalam! 

Srimadh bhagavatham 10th skandham- 10th adhyaayam- 26th slokam

Meaning: The mortar tied to krishna's waist went obliquely (and brought down
the trees) so that the souls could get liberated from the tree form.

Then krishna was also easy with the mortar, once the main purpose is
fulfilled. So the veNNai kaLavu and connected dhamOdharan leelai is for
liberating the two souls standing in the form of tree. 
Same is nicely brought out in 1-5-5 by periyaazhvaar which we have seen
MaththaLavun thayirum vaarkuzhal nan madavaar vaiththana nei kaLavaal vaari
vizhungi orunkoththa iNai marutham unniya.

This tying left a mark in the stomach of the Lord leading to a new name
dhaamOdharan. In part 13 we saw poigai aazhvaar's reference "thaambe kondu
aartha thazhumbu". A new name for krishna with that thazhumbu- mark-

This name (naamam- see the words- name- naamam) is also found in the vishNu
sahasranaamam given by the shaantha bhaktha Bhishmaachaarya. Different
meanings are given for this naama in sahasranaamam. Few we will see here.

Dhaama means humility self control, one who has achieved - udhara- thus one
who has achieved self control is dhaamOdhara:

Another meaning- Dhaamaath dhaamOdharam vidhu: 69-8 udhyoga parvam of maha

Dhaamaani  lOka naamaani thaani yasya udharaantharE thEna dhaamOdharO dhEva:

- vyasaa's own words -meaning -one in whose bosom rests the whole world.

Another meaning:
Thayor madhyagatham badhdham dhaamnaa ghaadham thayOdharE
Thadhascha dhaamOdharathaam sa yayow dhaama bhandhanaath
- brahma puraanam 76-14
My prayers to that dhamOdhara before concluding the series on the topic of
kaNNan's veNNaik kalvi thus

Nama: paramakalyaaNa: nama: parama mangaLam!
VaasudhEvaaya saanthaaya yadhoonaam pathayE nama!! 

Srimadh bhaagavatham dhasama skandham 10th sargam 36th slokam- 
This prayer is by nalakooparan and manigreevan the two gandharvaas who were
liberated by the great dhaamOdharan.

DhamOharaya namah: krishnaaya namah: yadhoonaam pathayE nama


Vasudevan M.G.