Introduction<\/a><\/p>\n \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 1st<\/sup> pAsuram<\/strong><\/span><\/p>\n What gives ultimate happiness to a soul (jIvAthmA) is the liberation (mOksham). In order to get\u00a0liberated, one should know the inner meanings and deeper purports of (i) thirumanthram (ii)\u00a0dwaya mahAmanthram and (iii) charamaslOkam<\/span><\/strong> from his own guru (AchAryan). These three\u00a0manthrAs are termed as \u201crahasyam\u201d<\/span> (secrets). Our shAstrAs proscribe that these can be shared\u00a0only with ardent seekers who have the insatiable desire to learn them and not with others.\u00a0Since they are preserved with utmost care, they are called as \u201crahasyam\u201d. These three that are\u00a0collectively known as \u201crahasya thrayam\u201d,<\/span> are the crux of vedAnta as expressed by our\u00a0srIvaishNava sampradhAyam. They also specify the Supreme Lord\u2019s true nature as is. They\u00a0elaborate the path to reach that\u00a0Absolute Supreme, the subsequent enjoyment of a jIvAthmA\u00a0after reaching Him (paramAthmA). All the three rahasyams were uttered by the Supreme God\u00a0himself, in order to exalt the down-trodden people of this universe who are suffering in this place for eons together from the never ending cycle of birth and death and the associated ups The rahasya thrayam was enunciated thus. Bhagawan srIman nArAyaNA took the incarnation of\u00a0NArAyaNA (AchAryan) and elaborated the first rahasyam – Thirumanthram, to Nara (sishyan) at\u00a0badarikAshramam. Bhagawan told the \u201cDwaya mahAmanthiram\u201d<\/span> to His divine consort Sri\u00a0mahAlakshmi (periya pirAtti) in Srivaikuntam. Finally, Bhagawan incarnated as Krishna and\u00a0steered the chariot and served as the charioteer for HIS friend arjunA during the battlefield of\u00a0kurukshEtra (the battle of Mahabharatha). It is during this time that He enunciated the\u00a0\u201cCharama SlOkam\u201d towards the end of \u201cBhagavath \u00a0Geetha\u201d.<\/strong><\/span> These three rahasyAs are being\u00a0passed along the srIvaishNava Guruparampara lineage. The ancestors of SrIvaishNava lineage\u00a0who have realized the Supreme and have adeptly pointed out the infallible yet easy path to\u00a0reach the Supreme, have treasured these three rahasyams with utmost care. (These three are\u00a0not similar to any earthly treasure that is kept in a locker without any usage. It is as usable as it\u00a0is treasured). Our ancestors have always used them in every walk of their lives. Such is the\u00a0greatness of these rahasyams.<\/p>\n Out of the three rahasyams, the first is the \u201cThirumanthram\u201d.<\/span> It is called as the \u201cFirst\u00a0Rahasyam\u201d<\/span> that has 3 parts to it. They are (a) Om (b) Namaha and (c) nArAyaNAya. The first part\u00a0(Om) is referred to as \u201cpraNavam\u201d.<\/span> The second part (namaha) and the third part (nArAyaNAya)\u00a0elaborate the praNavam. (They explain about the qualities of paramAthmA and jIvAthmA, the\u00a0master-servant relationship, the time this relationship started, the time up to which it will last,\u00a0and if there are any other persons to which the jIvAthmA serves as a servant.)<\/p>\n The \u201cDwaya Mahamanthram\u201d,<\/span> celebrated as the \u201cjewel of all manthrams\u201d,<\/span> has two lines in it.\u00a0The first line elaborates the inner meanings of the \u201cnamaha\u201d<\/span> part of thirumanthram, and the\u00a0second line clarifies and details out the \u201cNArAyaNAya\u201d<\/span> part of thirumanthram. Since it has two\u00a0lines in it, it is being referred as \u201cDwayam\u201d.<\/span> The first line in Dwayam talks about the different ways to take refuge at the Lotus Feet of Bhagawan. When a person catches hold of Bhagawan\u2019s\u00a0feet, he should do so by renouncing all other means that he had earlier undertaken,\u00a0in order to\u00a0reach Him. The person should do so in such a way that there should not be any iota of earlier\u00a0paths\u2019s thoughts left in him. Moreover, he should also renounce the lingering fact in his mind\u00a0that\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 \u201cI have caught the Lotus feet of Bhagavan, and this act of mine will definitely take me\u00a0to HIS Protective Lotus Feet\u201d.<\/strong><\/span> (The reason he is expected to leave that thought as well, is\u00a0because if he does not, then it appears that something apart from Bhagawan\u2019s Feet, i.e., one\u2019s\u00a0own effort of submission, can fetch mOksham. \u00a0It cannot fetch mOksham at any cost and so\u00a0should be completely gotten rid of.) \u00a0\u00a0Hence, the only refuge is Bhagawan\u2019s Lotus feet and\u00a0nothing else and one should be very determined in this basic principle. The second line in\u00a0Dwayam talks about the benefit to such a person who had renounced all his own efforts. The\u00a0benefit is the golden opportunity to do eternal service to the Lord together with HIS consort (pirAtti) (and to HIS devotees).<\/p>\n This is like the service that lakshmanA rendered to Lord rAmA and sIta in srIrAmayaNam. \u00a0However, this kind of an opportunity (doing eternal service to the Divine consort and their devotees) comes only after all the sins, that have been accrued due to karma, have been annihilated. Dwayam that comprises of two lines is being expounded in detail by the third rahasyam known as the CharamaslOkam. Thus CharamaslOkam is based off of Dwayam.<\/p>\n Dwayam is juxtaposed between Thirumanthram and CharamaslOkam. (Dwayam explains in detail the \u201cnamaha\u201d<\/strong><\/span> and \u201cNArAyaNAya\u201d<\/strong> <\/span>part of Thirumanthram. It also creates a platform upon which CharamslOkam thrives by answering certain implied meanings of Dwayam. Even though Thirumanthiram and CharamaslOkam have connections with \u201csrI\u201d,<\/span> (srI sambandham), Dwayam is the only \u201crahasyam\u201c<\/span> that has \u201cSri\u201d<\/span> spelt out explicitly. Thus, of all these three rahasyams, it is the Dwayam that our ancestors have regarded as the most important and significant. As stated \u00a0earlier, the first line of Dwayam talks about a jIvAthmA that renounces all his efforts, and recognizes and takes Bhagawan\u2019s Lotus Feet as his last and only frontier. This is essentially known as \u201csaraNAgathi\u201d.<\/strong><\/span> The saraNAgathi is of two types. The first type is that doing it with an urgency like \u201cI can no longer be in this world, not even for a split second more. I have realized about the \u201cSupreme You\u201d and would like to reach You right away without any delay\u201d.<\/span> The second type is doing it with the thought that \u201cOh! My Supreme Lord! You bestow upon me mOksham whenever You deem is the right moment\u201d.<\/span> Out of these two types of prapathi, the former is always greater than the latter. (The former is known as \u201cAartha prapathi\u201d<\/span> and the latter \u201cDruptha praparthi\u201d<\/span>) The first pasuram of Gyana Saram talks in detail about \u201cAartha prapathi\u201d<\/span>, the \u2018urgent\u2019 type.<\/p>\n thamizh:<\/strong><\/span><\/p>\n <\/p>\n English:<\/strong>\u00a0<\/em><\/span><\/p>\n <\/p>\n Phrasal Meaning:<\/strong><\/span><\/p>\n aasai migu sindhayaraay = When people, with a deep desire in their hearts<\/em><\/p>\n neethu = to get rid of<\/em><\/p>\n udal = the body that is<\/em><\/p>\n sirai = a prison<\/em><\/p>\n Oona = made of flesh, and<\/em><\/p>\n nugarum = to enjoy<\/em><\/p>\n adi thEn = the sweetness of the Lotus feet (literally, \u201cthEn\u201d is nectar and \u201cadi\u201d is feet)<\/em><\/p>\n kelvan = of the consort of<\/em><\/p>\n onn = the beautiful<\/em><\/p>\n kamalai = pirAtti who sits on the beautiful lotus,<\/em><\/p>\n patrartru = without any hold to other desires or ways<\/em><\/p>\n veezhum = perform sarangathi<\/em><\/p>\n kani pol = like how a fruit<\/em><\/p>\n pazhuthaal = which if ripens<\/em><\/p>\n thaane vizhum = would fall automatically,<\/em><\/p>\n vizhukaade thaane = that very saraNAgathi<\/em><\/p>\n veedu arulum = will liberate and grant mOksham.<\/em><\/p>\n Explanation:<\/strong><\/span><\/p>\n This body of ours is made of flesh. It is made of impure stuff like skin, nerves, muscles,\u00a0bones, excreta, so on and so forth. It is been regarded as \u201cPuNNAr Akkai\u201d<\/span>. That is, if the\u00a0skin is torn and even if a small amount the size of a small bee\u2019s wing is exposed, then\u00a0various flies, insects, ants, crows, etc., would surround it to eat the flesh, etc. (Taken\u00a0from nAladiyAr\u2019s thuravaraviyal,(regarding sainthood), first poem namely \u201cthUythanmai\u201d<\/span>).\u00a0If the inner parts of the body are exposed, then one would not find enough time to ward\u00a0off the crows trying to eat them. Those who realize this would develop a natural grudge\u00a0on this body and would always see the soul inside the body than the body per se. On top\u00a0of it, the stay of the soul inside the body is perceived just as a prisoner held captive in a\u00a0jail. The soul, by itself, is resplendent with knowledge but it is being clouded by a layer of\u00a0ignorance when it is kept inside the body. This is similar to how a sparkling piece of\u00a0diamond is kept inside a pot that inhibits the diamond from showing its radiance as long\u00a0as it is under its wraps. The very fact that the soul is so immersed and invisible in the\u00a0body is its greatest punishment \/ sentence given by the Supreme Lord. The acts of those\u00a0who do not realize that it is a jail and continue to enjoy the mundane stuff are akin to one\u00a0of a mentally challenged. Those that have the cognizance (gyAnis) will try to break these\u00a0shackles of the prison and would want to escape from it forever. They (gyAnis) know that\u00a0doing saraNAgathi towards the Supreme Lord is the only way to get out of such prison\u00a0and that nothing else can salvage them. Krishna in His Bhagavath gIthai has told that it\u00a0is HE who can make a person come out of the bonded prison. The reason a soul is\u00a0being held captive in the body is due to its karmic effects. Nothing other than\u00a0saraNAgathi can nullify these karmic effects. Krishna has told time and again that \u201cIf a\u00a0person surrenders at MY feet, I will ensure that the AthmA is freed from such a prison\u201d.<\/p>\n A common man\u2019s power is not much – he cannot even untie the locks of a sparrow\u2019s\u00a0nest. With this being the case, can he ever untie his body from the locks of karma, that\u00a0has been cast upon him by the Supreme? A wealthy person who has been imprisoned\u00a0would want to get relieved from the jail first than enjoying the luxuries of the outside\u00a0world. Similarly, the first thing to do for the soul is to get rid of this jail called \u201cbody\u201d<\/span>.\u00a0Since the jail is such an inferior place, the only way out is saraNAgathi. The way to do\u00a0saraNAgathi is to completely surrender unto the Lotus feet of Sriman NArAyaNan\u00a0through His consort periya pirAtti as specified in dwayam. The act of giving oneself up\u00a0completely and falling under HIS feet is as sweet as having a sweet honey. Those who\u00a0got an opportunity to taste it will always think about HIM and HIS sweetness forever. He\u00a0will always want to enjoy that experience. Like how a hungry child yearns for his \/ her\u00a0mother\u2019s milk, the one who does saraNAgathi (saranAgathan) would always yearn for\u00a0the sweet nectar of the Supreme Lord\u2019s Lotus feet. When he surrenders to the Lord, it is\u00a0a complete surrender, meaning the person relinquishes all other ways that he thought\u00a0would take him to the Supreme, and all his interests in other worldly things. Those ways\u00a0and things that he liked earlier to saraNAgathi will automatically vanish into thin air, once\u00a0he sets in for surrender. This is the essence of this pAsuram.<\/p>\n To give an example to it, Swami aruLALa perumAL emperumAnAr says that just like\u00a0how a fully ripened fruit falls automatically from the tree thereby breaking all the\u00a0connections it had with the tree before, a saraNAgathan, when he does saraNAgathi, is\u00a0assured that all his previous practices, norms and ways go away and bear no\u00a0connection in the relationship between him and the Lord. This act of breaking the\u00a0previously established connections happen automatically when the saraNAgathan\u00a0performs total surrender. When the person does saraNAgathi and yearns to experience\u00a0and enjoy the sweet nectar of the Lord\u2019s feet from the very next second, it pleases the\u00a0Lord immensely. He grants him his wish immediately. \u00a0On the other hand, he who do\u00a0surrenders but is willing to wait for the Lord to grant mOksham as per HIS wish, will also\u00a0be liberated and assured of enjoying Lord\u2019s sweet nectar, after his body falls down at the\u00a0time of his death.<\/p>\n When one realizes that this body is a prison, and yearns for the divine enjoyment with\u00a0the Lord forever, and performs saraNAgathi to HIM with the help of Periya Pirati, after\u00a0breaking the shackles that he had with the external world, when he performs such a\u00a0saraNAgathi, bhagawan would be kind to that person and give mOksham. So,\u00a0saraNAgathi done with urgency to go to mOksham would immediately give him\u00a0mOksham is the significance of this pAsuram.<\/p>\n Getting liberated (mOksham) is like crossing a big ocean of worldly sufferings andreaching Bhagawan at the other side of the shore. Periyazhwar says \u201cakkarai ennum\u00a0anatha-k kadaluL azhundhi ikkarai yEri iLaithirundhEn\u201d<\/span> <\/em>\u2013 (Periyazhwar Thirumozhi 5-3-7).<\/p>\n A philosophical question is raised at this instance. If it is said that Bhagawan Himself will\u00a0grant mOksham, then is it not contradictory to believe that saraNAgathi will grant\u00a0mOksham? Moreover, saraNAgathi is just an act and it does not have consciousness by\u00a0itself. If such an act has the power to grant mOksham, is it not contradicting the obvious\u00a0truth that only Bhagawan has the knowledge and the power to grant mOksham? These\u00a0are some typical questions that may arise\u00a0at this point. The answers to it are as follows.\u00a0Whatever action a devotee performs, including saraNAgathi, bhakthi, penance and the\u00a0like, will only make him \u201cqualified\u201d to get mOksham. It never has the ability to grant\u00a0mOksham but will just make a person eligible\/ready to receive mOksham. Our scriptures\u00a0term this as \u201cadhikAri vishEshaNam\u201d.<\/span> Only bhagavan can give mOksham after becoming\u00a0compassionate seeing this saraNAgathi. There is a beautiful illustration for this. People\u00a0construct a big lake by digging out a vast area of land and creating a very big space to\u00a0hold water. The motive behind this is that when it rains, the rain water could be\u00a0accumulated in a central reservoir. But, just because a large block of lake has been\u00a0created, there is no guarantee that it would rain. However, if one fine day, it rains, then if\u00a0there is no space to store the rain water, then all the rain will not be stored and hence\u00a0the very objective of storing rain water will be defeated. Similarly, even though a soul\u00a0does saraNAgathi, that will not grant mOksham by itself; rather it will just make him\u00a0ready to receive the Lord\u2019s untainted compassionate love. The Lord\u2019s compassion is\u00a0independent; it does not depend on anything to trigger it. There is no reason needed for\u00a0the Lord to shower His love on us. So, when the Lord\u2019s compassion is all set to flow, we\u00a0should be qualified and be ready to receive it. This act of preparing oneself and be ready\u00a0to be a recipient of Lord\u2019s mercy is known as saraNAgathi, bhakti etc. The qualification\u00a0can never be a reason. This point has been clarified by bhUdhathAzhvAr in\u00a0\u201cvanathiDarai eri Am vaNNam iyatrum idhuvallAl mAri yAr peygirpAr? matru\u201d.<\/span> So, we do\u00a0realize the truth that only the Lord can give mOksham and that our acts can only make\u00a0us qualify when the Lord actually showers his independent and unconditional mercy.\u00a0One should know that this body that is made of flesh is a real time prison and hence\u00a0should quickly develop the desire to escape from it. He should be eager to experience\u00a0the sweet nectar emanating from the Lord\u2019s feet. This is known as saraNAgathi that is\u00a0being done when all the connections from the earlier desires and ways have been cut off\u00a0forever and falling at the Lotus feet of the Lord, just like a fully ripened fruit is cut off from\u00a0its tree and falls on the ground.<\/p>\n The body is an enemy in getting mOksham. To win over this enemy, saraNAgathi is the\u00a0weapon available to us. To illustrate this point, we can look at the saraNAgathis that\u00a0Bharatha and Vibishana did under the Lotus feet of Rama. Bharatha suffered only\u00a0because of his mother, and Vibishana suffered due to his arrogant brother rAvana. Both\u00a0of them are not able to suffer anymore.<\/p>\n \u201cthozhudhu uyar kaiyinan, thuvaNda mEniyan,<\/em><\/span> — (kamba rAmAyaNam, ayOdhyA kANdam, Thiruvadi choottu padalam – 49)<\/p>\n This is Bharatha\u2019s saraNAgathi. This is known as \u201cAdhikari Visheshanam\u201d<\/span> or the\u00a0\u201cqualifications of the surrendered\u201d<\/span> upon which the Lord shows HIS unfathomable mercy.\u00a0Now let us take a look at Vibishana\u2019s position:<\/p>\n \u201ckarangaL mIchchumandhu sellum kadhir maNi mudiyan, kallum<\/em><\/span> — (Kamba rAmAyaNam, yudhdha kANdam, vIDaNan adaikala padalam – 137)<\/p>\n The above two are about the sufferings of the soul inside a body and its need to quickly\u00a0get out of it by falling at the Lord\u2019s feet. Hence these two are saraNAgathis. Whether it is\u00a0Bharatha\u2019s suffering because of his mother or VibishaNa\u2019s suffering from his brother, or\u00a0soul\u2019s suffering from its body, the only path to salvation is saraNAgathi to Lord\u2019s feet.\u00a0Both Bharatha and VibishaNa have performed the first type of saraNAgathi described\u00a0above, which is to yearn for the divine experience of enjoying Bhagawan\u2019s Lotus feet\u00a0immediately with urgency. In the same way Athma also yearns to leave this body and\u00a0performs saraNAgathi.<\/p>\n uNdu kol uyir?\u201d ena odunginAn urukkaNdanan, nindranan<\/em><\/span> We shall now see the compassion that Rama showed on Bharatha and Vibishana. First\u00a0let us take Bharatha\u2019s case:<\/p>\n \u201cayAvuyirthu, azhugaNIr aruvi mArbidai<\/em><\/span> — (kamba rAmAyaNam, ayOdhyA kANdam, Thiruvadi Chootu Padalam – 55)<\/p>\n Now, let us see the compassion that Rama showed to Vibishana:<\/p>\n \u201cguganOdum aivar AnOm munbu pin kundru sUzhvAn<\/em><\/span> — (kamba rAmAyaNam, yudhdha kANdam , vIDaNan adaikkala padalam – 143)<\/p>\n \u201cthiruvadi mudiyin sUdi, sengadhir uchi sErndha<\/em><\/span> — (kamba rAmAyaNam, Yudhdha kANdam, vIdaNan adaikkala padalam – 145)<\/p>\n \u201cthEduvAr thEdanindra sEvadi, thAnum thEdi<\/em><\/span> — (kamba rAmAyaNam, yudhdha kaNdam, vIdaNan adaikkala padalam – 150)<\/p>\n So with a lot of angst when a soul does saraNAgathi, the Lord would show his mercy\u00a0and grant mOksham is the meaning. (\u201cupAyam\u201d is the way or means to attain and\u00a0\u201cupEyam\u201d<\/span> is the object that is being attained) – Our ancestors call this \u201cirakkam upAyam,\u00a0inimai upEyam\u201d.<\/span> That is, His compassion\/mercy is the means, and what is attained is the\u00a0sweetness (of serving Him).<\/p>\n In Bharatha and VibIshana saraNAgathis, we do see that Vibishana saraNAgathi was\u00a0successful whereas Bharatha saraNAgathi was not. (This is a separate topic by itself as\u00a0to why Bharatha\u2019 saraNAgathi was not successful whereas Vibishana\u2019s was. The bottom\u00a0line here is that for Bharatha, Rama did not deem it to be the right time to yield to his\u00a0requests because He had a plan to be in exile for 14 years, protect the rishis in the\u00a0forest, meet Vibishanan and get him to HIS troop and accept him and kill Ravana and so\u00a0on. He had a detailed plan and in came Bharatha. His saraNAgathi was not successful\u00a0at that point since he had to wait for 14 years. It goes ahead to bolster the point that it is\u00a0the Lord\u2019s independent nature and it is He who chooses when to fructify the acts of a\u00a0saranagathan. In the rain example that we saw earlier, Bharatha\u2019s case was like the lake\u00a0was created but it was not the right time for rain\u201d.)\u00a0In srIvachanabUshanam, swAmi piLLailOkAchAryar says \u201cBharathanukku nanmai thAnE\u00a0thImai Ayitru\u201d. Hence, the acts of saraNAgathas can only be a qualifier (adhikAri\u00a0visEshaNam) and cannot be a granter of mOksham. So when this pAsuram says that\u00a0saraNAgathi would give mOksham it is explaining about how saraNAgathi would avoid\u00a0delays in giving mOksham (if the person wants it immediately), and it does not say that\u00a0saraNAgathi itself would give mOksham. It should be understood that all these truths\u00a0about saraNAgathi are being elaborated by swAmi maNavALa mAmunigaL in his\u00a0explanation of this pAsuram.<\/p>\n","protected":false},"excerpt":{"rendered":" srI: srImathE satakOpAya nama: srImathE rAmAnujAya nama: srImadh varavaramunayE nama: gyAna sAram Introduction \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 1st pAsuram What … Read more<\/a><\/p>\n","protected":false},"author":4,"featured_media":0,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[71,14],"tags":[],"class_list":["post-150","post","type-post","status-publish","format-standard","hentry","category-gyana-saram","category-other"],"_links":{"self":[{"href":"https:\/\/divyaprabandham.koyil.org\/index.php\/wp-json\/wp\/v2\/posts\/150","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/divyaprabandham.koyil.org\/index.php\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/divyaprabandham.koyil.org\/index.php\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/divyaprabandham.koyil.org\/index.php\/wp-json\/wp\/v2\/users\/4"}],"replies":[{"embeddable":true,"href":"https:\/\/divyaprabandham.koyil.org\/index.php\/wp-json\/wp\/v2\/comments?post=150"}],"version-history":[{"count":0,"href":"https:\/\/divyaprabandham.koyil.org\/index.php\/wp-json\/wp\/v2\/posts\/150\/revisions"}],"wp:attachment":[{"href":"https:\/\/divyaprabandham.koyil.org\/index.php\/wp-json\/wp\/v2\/media?parent=150"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/divyaprabandham.koyil.org\/index.php\/wp-json\/wp\/v2\/categories?post=150"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/divyaprabandham.koyil.org\/index.php\/wp-json\/wp\/v2\/tags?post=150"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}![\"pattabhishekam\"](\"https:\/\/divyaprabandham.koyil.org\/wp-content\/uploads\/2014\/11\/pattabhishekam-263x300.jpg\")
<\/p>\n
\nazhudhu azhi kaNNinan, \u201cavalam eedhu\u201d ena<\/em><\/span>
\nezhudhiya padivam oththu eidhuvAn<\/em><\/span>
\n\u2018bharathanum thozhudhu thOndrinAn\u2019 malar adi vandhu vIzhndhanan\u201d<\/em><\/span><\/p>\n
\nmarangaLum uruga nOkkum kAdhalan, karuNai vaLLal<\/em><\/span>
\niranginan nOkkum thOlum, irunilathu irainjugindrAn<\/em><\/span>
\nvarangaLin vAri anna.thAL iNaivandhu vIzhndhAn\u201d<\/em><\/span><\/p>\n
\nkaNNan kaN enum puNdarIkam pozhi punal<\/em><\/span>
\navan sadA maNdalam niraindhu pOi vazhindhu sOravE.<\/em><\/span><\/p>\n
\nuyarvura, thiruvuLam uruga, pullinAn<\/em><\/span>
\nniyAyam aththanaikkum Or nilai Ayinan<\/em><\/span>
\ndhayA mudhal arathinai thazhI iyadhu ennavE”<\/em><\/span><\/p>\n
\nmaganodum aruvar AnOm, em muzhai anbu vandha<\/em><\/span>
\nagan amar kAdhal ayya! ninnodum ezhuvar AnOm<\/em><\/span>
\npugal arungAnam thandhu pudhalvarAl polindhAn – nundhai\u201d<\/em><\/span><\/p>\n
\naruvarai enna, nindra arakar-tham arasai nOkki<\/em><\/span>
\niruvarum uvagai kUrndhAr, yAvarum inbam utrAr<\/em><\/span>
\nporu arum amarar vAzhthi, pUmazhai pozhivadhAnAr\u201d<\/em><\/span><\/p>\n
\nnAduvAn andru kaNda nAnmugan kazhI iya nalnIr<\/em><\/span>
\nAduvAr pAvam aindhum nIngi, mEl amarar AvAr<\/em><\/span>
\nchUduvAr yeidhum thammai solvAr yAvar? sollIr\u201d<\/em><\/span><\/p>\n