SrI: SrImathE SatakOpAya nama: SrImathE rAmAnujAya nama: SrImath varavaramunayE nama:<\/p>\n\n\n\n
Full Series<\/a><\/p>\n\n\n\n Previous<\/a><\/p>\n\n\n\n avathArikai (Introduction)<\/strong><\/p>\n\n\n\n In the previous pAsuram, the nAyaki<\/em> (leading lady) and her friends had posed a few questions to the nAyakan<\/em> (leading man). In this pAsuram, the nAyakan<\/em> poses a few questions to them.<\/p>\n\n\n\n Let us go through the pAsuram and its meanings:<\/p>\n\n\n\n punamO punaththayalE vazhi pOgum aruvinaiyEn Word-by-Word Meanings<\/strong><\/p>\n\n\n\n am<\/em> \u2013 beautiful Simple Translation<\/strong><\/p>\n\n\n\n Oh girls who are in a way similar to nithyasUris who live in the enjoyable paramapadham of krishNa, who has eyes similar to the colour of a forest of lotus flowers! Should the fields be kept under your protection or should it be the mind belonging to me, who has cruel sins and who is going in the path near the fields? Please tell me.<\/p>\n\n\n\n vyAkhyAnam<\/strong><\/p>\n\n\n\n punamO<\/strong> \u2013 why is the nAyakan<\/em> calling himself as a sinner [this comes later in the pAsuram]? He feels that had he been that field itself, he would have had the fortune of being looked at by the girls continuously (since they are standing guard over the fields). Instead of that, he is a human being, a sentient entity. A doubt arises here: it was only in the previous pAsuram that the nAyaki<\/em> had fully seen him holding foliage in his hand. Why then is he wailing that he would have been looked at by the nAyaki<\/em> had he been the field? The reason perhaps is that the nAyakan<\/em> is longing for her side-glance instead of a straight forward look at him.<\/p>\n\n\n\n punaththayalE vazhipOgum<\/strong> \u2013 Did I come inside your field? Is there no fence for your field? I had merely passed by the path near your field. It seems that whichever place he has to go to, he has to pass through the path near the fields which they are guarding.<\/p>\n\n\n\n vazhi pOgum<\/strong> \u2013 are we not going in our path? Should people go through forests and thorns? It appears that for him, places other than the place where they are present, are forests, full of thorns.<\/p>\n\n\n\n aruvinaiyEn manamO<\/strong> \u2013 I have sinned so much that wherever I go, the path has to be through the fields. piLLai thirunaRaiyUr araiyar,<\/em> one of our preceptors, had once said \u201cWhile all the dhivyadhESams are there, why should one incur a sin of having to go through thirunagari?\u201d The meaning of this is that if people engage with matters relating to bhAgavathas and that is deemed as a sin, then the remedy is to engage with an act of virtue, which is engaging with matters relating to bhagavAn. Instead of that, if they were to engage fully with bhAgavathas, they will immerse in it and find it difficult to extricate themselves and this will be like a sin to them.<\/p>\n\n\n\n num kAval<\/strong> \u2013 are you guarding the fields or are you guarding my mind?<\/p>\n\n\n\n magaLir<\/strong> \u2013 the reason for addressing them in the plural is that they are all similar in making him [nAyakan<\/em>] feel distressed. Their thoughts gel together.<\/p>\n\n\n\n solleer<\/strong> \u2013 even when they are not responding, he is imploring them to respond to his questions. If one were imprisoned, woudn\u2019t those who had imprisoned him serve food to sustain that person?<\/p>\n\n\n\n puNdarIgaththangEzh . . . .<\/strong> \u2013 just as it is mentioned in chAndhOgya upanishath \u201cthasyayathA kapyAsam puNdarIkam Evam akshiNI<\/em>\u201d (emperumAn\u2019s eyes are like lotus flowers which blossom under sunlight).<\/p>\n\n\n\n angEzh<\/strong> \u2013 eyes are like a forest of beautifully complexioned lotus flowers. Or<\/em> refers to the fact that the eyes are unique, distinguished. Even the forest of lotus will to an extent only equal the eyes and not fully. Or<\/em> can just be said to be present for the completion of the sentence (without any meaning).<\/p>\n\n\n\n kaNNan<\/strong> \u2013 this term refers to simplicity. Through terms such as puNdarIkam<\/em>, the beauty of emperumAn\u2019s divine form was narrated.<\/p>\n\n\n\n vAnAdu amarum arum dheyvaththu inam Or anaiyIrgaLAy<\/strong> \u2013 rig vEdham says \u201csadhA paSyanthi sUraya<\/em>:\u201d (nithyasUris keep having dharSan [vision] of emperumAn constantly in SrIvaikuNtam). Even if all the nithyasUris get together, they will equal these girls only to an extent. In other words, if all the happiness of the nithyasUris, who enjoy emperumAn constantly in SrIvaikuNtam, gets added, it would not equal the happiness of these girls. The reason for this is that if one were to enjoy samsAram, it cannot offer sufficiently for that one person to become fulfilled while if all the nithyasUris were to enjoy the happiness in paramapadham, the entity which they enjoy is such great that more people will be needed to partake of that happiness.<\/p>\n\n\n\n anayIrgaLAy ivaiyO . . . .<\/strong> \u2013 is this your true nature? You enslave me somehow but do not offer anything for my sustenance. Is this your nature? Even after laying siege on my mind, you are not uttering a word. Is this your nature?<\/p>\n\n\n\n svApadhESam<\/em> (distinguished meaning): Looking at the affection of nammAzhwAr towards nithyavibhUthi, these are the words spoken by SrIvaishNavas.<\/p>\n\n\n\n adiyEn krishNa rAmAnuja dhAsan<\/p>\n\n\n\n archived in https:\/\/divyaprabandham.koyil.org<\/a><\/p>\n\n\n\n pramEyam (goal) \u2013 https:\/\/koyil.org<\/a> SrI: SrImathE SatakOpAya nama: SrImathE rAmAnujAya nama: SrImath varavaramunayE nama: Full Series Previous avathArikai (Introduction) In the previous pAsuram, the nAyaki (leading lady) and her friends had posed a few questions to the nAyakan (leading man). In this pAsuram, the nAyakan poses a few questions to them. Let us go through the pAsuram and its … 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-41401","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\/41401","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=41401"}],"version-history":[{"count":1,"href":"https:\/\/divyaprabandham.koyil.org\/index.php\/wp-json\/wp\/v2\/posts\/41401\/revisions"}],"predecessor-version":[{"id":56289,"href":"https:\/\/divyaprabandham.koyil.org\/index.php\/wp-json\/wp\/v2\/posts\/41401\/revisions\/56289"}],"wp:attachment":[{"href":"https:\/\/divyaprabandham.koyil.org\/index.php\/wp-json\/wp\/v2\/media?parent=41401"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/divyaprabandham.koyil.org\/index.php\/wp-json\/wp\/v2\/categories?post=41401"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/divyaprabandham.koyil.org\/index.php\/wp-json\/wp\/v2\/tags?post=41401"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}
\n<\/em>manamO magaLir num kAval solleer puNdarIgaththangEzh
\n<\/em>vanamOranaiya kaNNan kaNNan vAnAdamurum dheyvaththu
\n<\/em>inamOranaiyIrgaLAy ivaiyO num iyalvugaLE<\/em><\/p>\n\n\n\n
\nkEzh<\/em> \u2013 having complexion
\npuNadarIkam<\/em> \u2013 lotus flower\u2019s
\nOr<\/em> \u2013 being distinguished
\nvanam<\/em> \u2013 with forest
\nanaiya<\/em> \u2013 being similar
\nkaNNAn<\/em> \u2013 having eyes
\nkaNNan<\/em> \u2013 krishNa\u2019s
\nvAn<\/em> \u2013 being enjoyable
\nnAdu<\/em> \u2013 in paramapadham
\namarum<\/em> \u2013 dwelling
\ndheyvaththu<\/em> \u2013 nithyasUris\u2019
\ninam<\/em> \u2013 with their clan
\nOr anayIrgaLAy<\/em> \u2013 being similar in a way
\nmagaLir<\/em> \u2013 Oh girls!
\nnum kAval<\/em> \u2013 to be kept under your protection
\npunamO<\/em> \u2013 are they, the fields?
\npunaththu<\/em> \u2013 fields\u2019
\nayal<\/em> \u2013 near
\nvazhi<\/em> \u2013 in the path
\npOgum<\/em> \u2013 one who is going
\naruvinaiyEn<\/em> \u2013 one who has cruel sins, my
\nmanamO<\/em> \u2013 is it the mind?
\nsolleer<\/em> \u2013 please tell me
\nnum iyalvu<\/em> \u2013 your nature
\nivaiyO<\/em> \u2013 is it this?<\/p>\n\n\n\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":"