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 Due to the greatness of the entity which is lying at thiruvehkA (sarvESvaran) and due to knowing about that entity in the mind, the desire for that entity grew a lot. As a result of that desire, there was a need to unite with that entity. Since that union did not fructify, that led to separation from the entity. All those which were helping the nAyaki<\/em> (leading lady) so far turned into her foes and started distressing her. When the King gets angry with a person, wouldn\u2019t the other citizens too show their anger on that person? Northerly wind, which was cool until it carried the fragrance of thuLasi, now started blowing fire on her. Just as food which had been cooked could not be eaten due to a lack of opportunity, despite getting thuLasi etc from thiruvehkA, the nAyaki<\/em> could not get the opportunity to embrace sarvESvaran who is lying inside thiruvehkA, and that led to separation.<\/p>\n Let us go through the pAsuram and its meanings:<\/p>\n thaNNandhuzhAy vaLai koLvadhu yAm izhappOm naduvE Word-by-Word Meanings<\/strong><\/p>\n thaN<\/em> \u2013 being cool Simple Translation<\/strong><\/p>\n With the help of their bent beaks, birds are trying to peck and take away the snails which are inside the river kAviri. However, kAviri is pushing away the birds with its waves and protecting the snails. Oh thiruvarangA who is reclining on that kAviri river! The thuLasi garland which is donning your broad shoulders is making my bangles to slip out [since I am thinning]. This is apt only, since we are willing to lose them for your sake. However, a northerly wind, with which we have no connection, is coming in between and making my complexion become pale, due to which my mind is saddened. You are not coming to my rescue in these circumstances. Please tell me whether in the past too, there have been instances like this when you had not shown your mercy<\/p>\n vyAkyAnam<\/strong><\/p>\n thaNNandhuzhAy . . . .<\/strong> \u2013 there is no embargo on thuLasi. thuLasi can cause me pain any number of times. There is nothing wrong in it. The nAyaki<\/em> says these since there is a connection of \u2018harming\u2019 and \u2018being harmed\u2019 between them (thuLasi is harming her and she is being harmed). thuLasi is a very distinguished and superior entity for sarvESvaran. She [nAyaki]<\/em> has a connection with his divine feet always. Thus, even if thuLasi were to harm her indirectly, considering the circumstances, she is willing to accept it since this is the reason for her having a connection with thuLasi. If the King becomes angry with someone, the King\u2019s army too will become angry with that person and look at him as an enemy. Hence, since sarvESvaran is causing her distress, thuLasi, which is his great entity, is also causing her distress.<\/p>\n naduvE<\/strong> \u2013 It is alright if thuLasi, which is connected to her, causes her harm. Why does the northerly wind, which has no connection with her, cause her harm? We can say that it is harming her because it is in this world. But we [nAyaki<\/em> and her friends\/clan] are not any ordinary citizens. Aren\u2019t we in his andhappuram<\/em> (private quarters)? Reference to wind is equivalent to referring to the other four elements too.<\/p>\n vaNNam thuzhAvi<\/strong> \u2013 on its way [the wind is] troubling everyone like this and destroying their complexion.<\/p>\n Or vAdai<\/strong> \u2013 there in no second entity to destroy like this. It is like a unique soldier.<\/p>\n ulAvum<\/strong> \u2013 the wind is like an elephant which has pushed aside its controller and which roams around since there is none to control it. It [wind] desires to snatch the body too, not only the complexion and splendour. Looking at the pitiable condition of her daughter, the mother lays her at the divine feet of periya perumAL (the presiding deity at SrIrangam) and asks him whether there is any connection between his taking residence in SrIrangam and her distressed condition.<\/p>\n vaLvAy . . . . <\/strong>\u00a0\u2013 Two instances are narrated in the commentary: (1) once a few persons brought a lady to parASara bhattar (son of kUraththAzhwAn) and told him \u201cShe has committed a crime; you should mete out punishment to her\u201d He mercifully responded saying \u201cShe has given up everything related to worldly matters and taken refuge in SrIrangam. How do we punish her?\u201d (2) There was some misunderstanding between embAr (rAmAnujar\u2019s cousin) and one vIrasundharan. A person who was vIrasundharan\u2019s enemy and living in his village, took refuge under embAr out of fear for vIrasundharan. embAr\u2019s disciples told embAr \u201cThere is already a misunderstanding with vIrasundharan; at this juncture, is it apt to accept this person?\u201d embAr mercifully told them \u201cIf we accept a person who takes refuge under us saying \u2018I am surrendering to you\u2019 the SaraNAgathi dharmam<\/em> (the principles of surrendering) would protect everyone\u201d. kAviri is protecting the snails which are lying in her water so that they are not troubled by birds which have curved beaks. Oh thiruvarangA (Lord of SrIrangam) who is reclining on that kAviri which is protecting the snails by fighting with the birds through its waves which are like its hands!<\/p>\n porunIr<\/strong> \u2013 bird with curved beak is waiting expectantly for snatching its prey from kAviri. Snail, unaware of the presence of the bird, is not asking kAviri to protect it from the bird. Yet, since the snail has taken residence inside it, kAviri is engaging in warfare with the bird through its waves and at the same time it is pushing the snail deep inside it so that it will not be snatched by the bird. If an insentient entity such as river could help those who are with it, oh thiruvarangA, what should you not do to protect her? Are you not reclining here in order to protect the Sudhdhasathva<\/em> (purely good) entity of AthmA so that it is not harmed by the insentient samsAram (materialistic realm)?<\/p>\n thiruvarangA aruLAy<\/strong> \u2013 since she is requesting him to shower his mercy, it is evident that he is not showering it until that moment. Why is he not showering his mercy? emperumAn says \u201cI have given you physical form, all the senses to know about me, the path of devotion to attain me and SAsthras which tell you that these are the means for attaining me\u201d AzhwAr says \u201cYou are the omniscient and omnipotent entity who has created all these. But how will I, with ignorance and with no strength, attain you? You have not created svarUpagyAnam<\/em> (true knowledge about self) in me\u201d Why is AzhwAr, who is immersed in bhagavath vishayam<\/em> (matters relating to emperumAn) afraid like this? Since he has attained knowledge with emperumAn\u2019s mercy, he has given up all which needed to be given up and the knowledge has shown him the goal too. He has developed the required desire too, to attain sarvESvaran. Yet he has not attained him. The reason for this is the inimical samsAram and he is afraid of that only. One should be fearful of samsAram and that fear should disappear on seeing sarvESvaran. If one has not lost fear of samsAram even after seeing emperumAn, it reflects that one has not understood the greatness of emperumAn. If one is not afraid of samsAram (to start with) it means that one has not understood the nature of samsAram. Only those who preach lowly narratives such as \u201csamsAram is an illusion; jIvan will attain liberation on realising this\u201d will not be afraid of samsAram. sarvESvaran can tell a jIvAthmA as in bhagavath gIthA 18-6 \u201cmA Sucha:<\/em>\u201d (do not grieve) only if the jIvAthmA knows the greatness of sarvESvaran and is afraid of samsAram. Only then could the jIvAthmA say as in bhagavath gIthA 18-73 \u201csthithOsmi<\/em>\u201d (I will stand firmly).<\/p>\n thiruvarangA<\/strong> \u2013 what for are you reclining here? Is it to experience the result of your karma<\/em> (deeds from past)? Is it in search of an enjoyable abode? Is it because there is none with any shortcomings? Is it because there is none with taste in liberation? Why are you not showering your mercy?<\/p>\n aruLAy<\/strong> \u2013 if emperumAn has mercifully granted \u201cmayarvaRa madhinalam<\/em>\u201d as in thiruvAimozhi 1-1-1 (knowledge and devotion without any shortcoming), should not the result be \u201csudaradi thozhudhezhu<\/em>\u201d (worship his splendorous divine feet and rise)? Has it been your practice not to shower grace on those who are in turmoil and bewilderment? Or is it being done only now?<\/p>\n uLavO paNdum innannavE<\/strong> \u2013 is it not famously known that \u201cemperumAn has showered his mercy on those who had cried to him in distress\u201d? Has this not been seen in the cases of dhraupadhi, SrI gajEndhrAzhwAn, SrI prahlAdhan, SrI vibhIshaNan, kAkAsuran et al?<\/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 (Introduction) Due to the greatness of the entity which is lying at thiruvehkA (sarvESvaran) and due to knowing about that entity in the mind, the desire for that entity grew a lot. As a result of that desire, there was a … 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-41487","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\/41487","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=41487"}],"version-history":[{"count":0,"href":"https:\/\/divyaprabandham.koyil.org\/index.php\/wp-json\/wp\/v2\/posts\/41487\/revisions"}],"wp:attachment":[{"href":"https:\/\/divyaprabandham.koyil.org\/index.php\/wp-json\/wp\/v2\/media?parent=41487"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/divyaprabandham.koyil.org\/index.php\/wp-json\/wp\/v2\/categories?post=41487"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/divyaprabandham.koyil.org\/index.php\/wp-json\/wp\/v2\/tags?post=41487"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}
\n<\/em>vaNNandhuzhAvi Or vAdai ulAvum valvAy alagAl
\n<\/em>puNNandhuzhAmE porunIrth thiruvarangA aruLAy
\n<\/em>eNNandhuzhAvum idaththu uLavO paNdum innannavE<\/em><\/p>\n
\nam<\/em> \u2013 being beautiful
\nthuzhAy<\/em> \u2013 the divine thuLasi
\nvaLai<\/em> \u2013 bangles
\nkoLvadhu<\/em> \u2013 stealing (is apt)
\nyAm<\/em> \u2013 we
\nizhappOm<\/em> \u2013 losing is also apt
\nnaduvE<\/em> \u2013 in between
\nOr<\/em> \u2013 unique
\nvAdai<\/em> \u2013 northerly wind
\nvaNNam<\/em> \u2013 the body
\nthuzhAvi<\/em> \u2013 stealing it
\nulAvum<\/em> \u2013 will wander
\npuL<\/em> \u2013 bird
\nval<\/em> \u2013 curved
\nvAy alagAl<\/em> \u2013 with its beak
\nnandhu<\/em> \u2013 conch [here, this term refers to snail which carries the protective shell, conch, on its back]
\nuzhAmE<\/em> \u2013 without troubling
\nporu<\/em> \u2013 fighting
\nnIr<\/em> \u2013 having water
\nthiruvarangA<\/em> \u2013 oh one who is the lord of SrIrangam!
\naruLAy<\/em> \u2013 you should show mercy
\neNNam<\/em> \u2013 mind
\nthuzhAvumidaththu<\/em> \u2013 during the time of being troubled
\ninnanna<\/em> \u2013 the nature of not showing mercy
\npaNdum<\/em> \u2013 earlier too
\nuLavO<\/em> \u2013 was it there?<\/p>\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":"