<< Previous<\/a><\/p>\n In the previous pAsuram, AzhwAr<\/a> spoke about the way thrivikrama controlled mahAbali. In this pAsuram, he talks about how SrI rAma<\/a> controlled the demons.<\/p>\n Let us go through the pAsuram and its meanings:<\/p>\n pin thurakkum kARRizhandha sUl koNdal pErndhum pOy<\/em> anRu \u2013 during the time of SrI rAma<\/a>\u2019s incarnation<\/p>\n thiru seyya nEmiyAn \u2013 sarvESvaran (lord of all) who has vIralakshmi (wealth of victory) and reddish divine disc<\/p>\n thI arakki mUkkum \u2013 the nose of cruel demon sUrpaNakA<\/p>\n paru seviyum \u2013 stout ears<\/p>\n Irndha paran \u2013 having the greatness of severing them<\/p>\n pErndhum pOy \u2013 leaving from this world<\/p>\n van thirai kaN vandhu aNaindha (padi) \u2013 (the nature of) reaching thiruppARkadal (milky ocean) having strong waves<\/p>\n pin thurakkum \u2013 pushing from behind<\/p>\n kARRu izhandha \u2013 leaving from air<\/p>\n sUl \u2013 having water in its womb<\/p>\n koNdal \u2013 cloud<\/p>\n pErndhum pOy \u2013 going again<\/p>\n van thirai kaN \u2013 over ocean which has strong waves<\/p>\n vandhu aNaindha vAymaiththu \u2013 appears to be fitting well<\/p>\n Our preceptors would give two different commentaries for this pAsuram. Since there was a shortcoming in each of these two commentaries, nanjIyar<\/a>\u2019s disciple nampiLLai<\/a> would give a third interpretation which did not have either of these two shortcomings. These commentaries are described below:<\/p>\n pin thurakkum kARRihandha sUl koNdal pErndhum pOy van thiraikkaN vandhaNaindha vAymaiththe . . . . paran<\/strong> \u2013 The first two lines are to be considered as the analogy and the last two lines as the subject. The meaning of the last two lines is \u2013 sarvESvaran (lord of all), who has the wealth of victory and the reddish divine disc, has the greatness of having severed the cruel demon sUrpaNakA\u2019s nose and stout ears. The meaning of the first two lines is \u2013 it appears that water laden cloud, which has lost the air that was pushing it from behind, comes back over the ocean which has strong waves, in a fitting way. In the first interpretation, since the term paran<\/em> which denotes a sentient entity has been used, the term vAymaiththE <\/em>has been changed to vAymaiyyan<\/em> and the meaning for the pAsuram is considered as follows: SrI rAma<\/a>, who destroyed the demons and returned to thiruppARkadal has the analogy of cloud, which, after separating from air which pushes it from behind (as a prime mover), goes back to the ocean. The second interpretation involves adding the word padi<\/em> (nature) to the last word paran<\/em> and getting the meaning as given in the text \u2013 the nature of SrI rAma is similar to the nature of cloud.<\/p>\n In the first interpretation, the word vAymaiththE<\/em> is changed to vAymaiyyan<\/em> and the meaning has been derived. In the second interpretation, the word padi <\/em>has been added to the pAsuram and the meaning derived. Thus there is a shortcoming in each of these two interpretations. When nanjIyar<\/a> mercifully gave these two interpretations to his disciple nampiLLai<\/a>, the latter interpreted the meaning in a third way which did not call for any alteration to the pAsuram and presented that to nanjIyar. In this interpretation, the words pin thurakkum kARRizhandha sUl koNdal pErndhum pOy<\/em> becomes the subject which is compared. This line also remains as the subject of the pAsuram. The nature of SrI rAma<\/a> which is described in the last two lines becomes the analogy for the cloud. Now the vyAkyAnam for the pAsuram is as follows:<\/p>\n The water laden cloud (which reached the ocean) after losing the air which pushes it from behind is similar to SrI rAma, who, after severing the nose and stout ears of the cruel demon sUrpaNakA, reached thiruppARkadal again (at the end of his incarnation). Just as AzhwAr<\/a> had linked the stars to thrivikrama\u2019s incarnation in the 61st<\/sup> pAsuram, he links the cloud, which reaches ocean after losing its prime-mover air, to SrI rAma\u2019s incarnation. The words van thiraikkaN vandhaNaindha<\/em> are common to both the water laden cloud and rAmAvathAram (incarnation of Sri rAma<\/a>) since both reach the ocean at the end. Air, which pushes the cloud from behind, helps it to roam around in the skies. In the same way, the prayers of celestial entities enable the incarnation of SrI rAma. Once their prayers have been answered, SrI rAma too, just like the cloud which has lost air, returns to thiruppARkadal. Just as the cloud is laden with water (for raining), SrI rAma is laden with mercy (which he showers on all). Thus, we can see that both the subject and the analogy are congruent in all aspects. The reference to severing of sUrpaNakA\u2019s nose and ears is indicative of SrI rAma\u2019s annihilating all the demons, down to rAvaNa.<\/p>\n We will take up the 64th<\/sup> pAsuram next.<\/p>\n adiyEn krishNa rAmAnuja dhAsan<\/p>\n archived in https:\/\/divyaprabandham.koyil.org<\/a><\/p>\n pramEyam (goal) \u2013 https:\/\/koyil.org<\/a> SrI:\u00a0 SrImathE SatakOpAya nama:\u00a0 SrImathE rAmAnujAya nama:\u00a0 SrImath varavaramunayE nama: Full Series << Previous avathArikai In the previous pAsuram, AzhwAr spoke about the way thrivikrama controlled mahAbali. In this pAsuram, he talks about how SrI rAma controlled the demons. Let us go through the pAsuram and its meanings: pin thurakkum kARRizhandha sUl koNdal pErndhum pOy … Read more<\/a><\/p>\n","protected":false},"author":10,"featured_media":0,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[6,22],"tags":[],"class_list":["post-23922","post","type-post","status-publish","format-standard","hentry","category-iyarpa","category-periya-thiruvandhadhi"],"_links":{"self":[{"href":"https:\/\/divyaprabandham.koyil.org\/index.php\/wp-json\/wp\/v2\/posts\/23922","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\/10"}],"replies":[{"embeddable":true,"href":"https:\/\/divyaprabandham.koyil.org\/index.php\/wp-json\/wp\/v2\/comments?post=23922"}],"version-history":[{"count":0,"href":"https:\/\/divyaprabandham.koyil.org\/index.php\/wp-json\/wp\/v2\/posts\/23922\/revisions"}],"wp:attachment":[{"href":"https:\/\/divyaprabandham.koyil.org\/index.php\/wp-json\/wp\/v2\/media?parent=23922"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/divyaprabandham.koyil.org\/index.php\/wp-json\/wp\/v2\/categories?post=23922"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/divyaprabandham.koyil.org\/index.php\/wp-json\/wp\/v2\/tags?post=23922"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}![\"\"](\"https:\/\/divyaprabandham.koyil.org\/wp-content\/uploads\/2016\/02\/rama-parivar-surpanaka.jpg\")
<\/a><\/p>\navathArikai<\/strong><\/h3>\n
\nvan thiraikkaN vandhaNaindha vAymaiththE anRu<\/em>
\nthiruchcheyya nEmiyAn thIyarakki mUkkum<\/em>
\nparuchcheviyum Irndha paran<\/em><\/p>\nWord by Word Meanings<\/strong><\/h3>\n
vyAkyAnam<\/strong><\/h3>\n
\npramANam (scriptures) \u2013 http:\/\/granthams.koyil.org<\/a>
\npramAthA (preceptors) \u2013 http:\/\/acharyas.koyil.org<\/a>
\nSrIvaishNava education\/kids portal \u2013 http:\/\/pillai.koyil.org<\/a><\/p>\n","protected":false},"excerpt":{"rendered":"