SrI:\u00a0 SrImathE SatakOpAya nama:\u00a0 SrImathE rAmAnujAya nama:\u00a0 SrImath varavaramunayE nama:<\/p>\n
Full Series<\/a><\/p>\n Previous<\/a><\/p>\n avathArikai (Introduction)<\/strong><\/p>\n The nAyakan<\/em> (leading man) asks the nAyaki<\/em> (leading lady) and her friend as to who are the people who had put them in charge of guarding the fields. Just as one goes to a place where those who are dear to that person are assembled, asking for water (in order to start a conversation), the nAyakan <\/em>goes to the fields where these girls are guarding with some foliage in his hand and asks them \u201cHave\u00a0 you seen an elephant here?\u201d in order to strike a conversation with them. They respond asking in return \u201cAre we here to guard these fields or are we here to answer your queries?\u201d When the nAyakan<\/em> went there, why did he break the shoot of a tree? This was to tell them [especially the nAyaki<\/em>] that just as the tree shoot has started withering after being separated from the tree which is its sustaining force, he too is withering in separation from the nAyaki<\/em>. However, the shoot appeared to have become fresh due to its contact with sarvESvaran (supreme entity) who is the nAyakan<\/em>. The friend, thinking that her friend, the nAyaki<\/em>, has not become rejuvenated like the shoot after coming in contact with the nAyakan<\/em>, tells him \u201cYou have brought this foliage in order to express your anguish in separation. However, the foliage appears to be as fresh as it would have been had it been on the tree\u201d. The nAyakan<\/em> responds \u201cAny entity which is in your presence will not get withered. Won\u2019t the entities show signs of drooping only when they are in their respective place, being separated from you?\u201d<\/p>\n Let us go through the pAsuram and its meanings:<\/p>\n kombAr thazhaikai siRu nAN eRivilam vEttai koNdAttu Word-by-Word Meanings<\/strong><\/p>\n kombu<\/em> \u2013 stick Simple Translation<\/strong><\/p>\n It is only foliage which is held by this respectable person in his hands. There is no mark of any scar which would have occurred had he held a bow in his hand. It is only to talk to us that he is saying that he has come hunting [an elephant] This sort of incident has never taken place in this world, belonging to sarvESvaran who conducts garuda. His words are contradicting one another other. Is it to respond to his odd queries that we have been appointed here?<\/p>\n vyAkhyAnam<\/strong><\/p>\n kombAr thazhai kai<\/strong> \u2013 at a place where one can gain [sympathy] by standing with a forlorn face, why should that person carry a bow and show his valour?<\/p>\n siRu nAN eRivilam<\/strong> \u2013 we are unable to see the scar on your hand which forms due to constantly holding the bow. For a bow, the presence of arrow is characteristic. The arrow will never leave its owner, the bow. But there is no bow in your hand, say the friends. Immediately, the nAyakan<\/em> shows them the foliage and tells them \u201cHere is the bow\u201d<\/p>\n vEttai koNdAttu<\/strong> \u2013 they are amused that the shoot is bow and the place that he entered [where they are standing guard over their fields] is his hunting ground, and are amazed at the strange combination. Even if we assume that the shoot in your hand is the bow, where is the arrow? He says \u201cThe arrow was shot at the elephant and is stuck in it\u201d<\/p>\n ambAr kaLiRu vinavuvadhu aiyar<\/strong> \u2013 they make fun of his words which are contradictory [since he has foliage in his hand and tells them that he was hunting elephant]. Using a respectable word aiyar<\/em> [a respectable person], they tell him \u201cYou are saying words which are not gelling with one another. You seem to be a great chief!\u201d<\/p>\n puLLUrum kaLvar<\/strong> \u2013 one who controls everything; the supreme entity<\/p>\n tham pAr agaththu enRum AdAdhana<\/strong> \u2013 in this world which is under the control of emperumAn, the supreme entity, we have not come across such words or deeds which are contradictory. We do not know whether such events take place in paramapadham.<\/p>\n thammil kUdAdhana<\/strong> \u2013 though it has not happened before either at paramapadham or here, why cannot such contradictions be taken as the normal from now onwards, asks the nAyakan<\/em>. They say \u201cIt is not possible to consider it that way. There is no congruence between your words and you. An entity should either be existing or non-existing. It cannot be said to be outside these two, as propagated by the mAyavAdhis<\/em> (those who claim that everything in this world is illusory). Where did you learn to say such words which are not seen either in this world or in paramapadham?\u201d<\/p>\n vambAr vinAchchollavO emmai vaiththadhu<\/strong> \u2013 They ask him \u201cHave we been kept here by our parents in order to ask counter questions to your novel queries?\u201d It could also be taken that they are asking him \u201cHave we been kept here by our parents to ask questions on the novel words which you are using?\u201d<\/p>\n ivvAn punaththE<\/strong> \u2013 We do not have the time to respond to your queries. We do not have the time even to guard these huge fields.<\/p>\n svApadhESam<\/em> (distinguished meaning): these are words mentioned by nammAzhwAr to SrIvaiNavas who were engaged with the svarUpam<\/em> (true nature), rUpam<\/em> (form) and gUnam<\/em> (qualities) of AzhwAr who himself is fully engaged with the svarUpam, rUpam<\/em> and guNam<\/em> of emperumAn.<\/p>\n adiyEn krishNa rAmAnuja dhAsan<\/p>\n archived in https:\/\/divyaprabandham.koyil.org<\/a><\/p>\n pramEyam (goal) \u2013 https:\/\/koyil.org<\/a> <\/p>\n","protected":false},"excerpt":{"rendered":" SrI:\u00a0 SrImathE SatakOpAya nama:\u00a0 SrImathE rAmAnujAya nama:\u00a0 SrImath varavaramunayE nama: Full Series Previous avathArikai (Introduction) The nAyakan (leading man) asks the nAyaki (leading lady) and her friend as to who are the people who had put them in charge of guarding the fields. Just as one goes to a place where those who are dear … 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":[6,57],"tags":[],"class_list":["post-41395","post","type-post","status-publish","format-standard","hentry","category-iyarpa","category-thiruviruththam"],"_links":{"self":[{"href":"https:\/\/divyaprabandham.koyil.org\/index.php\/wp-json\/wp\/v2\/posts\/41395","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=41395"}],"version-history":[{"count":0,"href":"https:\/\/divyaprabandham.koyil.org\/index.php\/wp-json\/wp\/v2\/posts\/41395\/revisions"}],"wp:attachment":[{"href":"https:\/\/divyaprabandham.koyil.org\/index.php\/wp-json\/wp\/v2\/media?parent=41395"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/divyaprabandham.koyil.org\/index.php\/wp-json\/wp\/v2\/categories?post=41395"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/divyaprabandham.koyil.org\/index.php\/wp-json\/wp\/v2\/tags?post=41395"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}
<\/em>ambAr kaLiRu vinavuvadhu aiyar puLLUrum kaLvar
<\/em>tham pAragaththenRum AdAdhana thammiR kUdAdhana
<\/em>vambAr vinAchchollavO emmai vaiththadhu ivvAn punaththE<\/em><\/p>\n
Ar<\/em> \u2013 full of
thazhai<\/em> \u2013 foliage
kai<\/em> \u2013 was in the hand
siRu<\/em> \u2013 small
nAN<\/em> \u2013 bow\u2019s
eRivu<\/em> \u2013 scar
ilam<\/em> \u2013 we are not seeing
aiyar<\/em> \u2013 a respectable person such as you
koNdAttu<\/em> \u2013 celebrating
vEttai<\/em> \u2013 hunting
vinavuvadhu<\/em> \u2013 asking
ambu<\/em> \u2013 with arrow
Ar<\/em> \u2013 being complete
kaLiRu<\/em> \u2013 elephant
puL<\/em> \u2013 garuda
Urum<\/em> \u2013 one who conducts
kaLvar tham<\/em> \u2013 sarvESvaran who is deceptive, his
pAragaththu<\/em> \u2013 leelAvibhUthi (our world)
enRum<\/em> \u2013 at any time
AdAdhana<\/em> \u2013 (these activities) did not happen
thammil<\/em> \u2013 amongst them
kUdAdhana<\/em> \u2013 will not gel
i<\/em> \u2013 this
vAn<\/em> \u2013 expansive
punaththE<\/em> \u2013 fields
emmai<\/em> \u2013 us
vaiththadhu<\/em> \u2013 appointed
vambAr<\/em> \u2013 complete with oddities
vinA<\/em> \u2013 query
sollavO<\/em> \u2013 is it to answer?<\/p>\n
pramANam (scriptures) \u2013 http:\/\/granthams.koyil.org<\/a>
pramAthA (preceptors) \u2013 http:\/\/acharyas.koyil.org<\/a>
SrIvaishNava education\/kids portal \u2013 http:\/\/pillai.koyil.org<\/a><\/p>\n\n\n