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 Clouds gathered on all sides. Looking at this, the nAyaki<\/em> was bewildered and dazed. The nAyaki<\/em>\u2019s mother looks at her and thinks that he [sarvESvaran] is the one who controls everything just as it has been said in thaiththirIya upanishath \u201cbhIshAsmAth vAtha:pavathE bhIshOdhEthi sUrya<\/em>:\u201d (out of fear for sarvESvaran wind blows, sun rises). Isn\u2019t it his order which enables every entity to work in clockwork precision here, without having any freedom to carry out what each entity desires? When such is the case, she wonders whether protecting her daughter is a difficult task for him and calls out to him.<\/p>\n Let us go through the pAsuram and its meanings:<\/p>\n aruLAr thiruchchakaraththAl agal visumbum nilanum Word-by-Word Meanings<\/strong><\/p>\n aruL \u2013 mercy Simple Translation<\/strong><\/p>\n Oh the one who has AdhiSEshan as your mattress! You are ruling both the expansive sky and this earth such that sins which are caused by ignorance run away, through your divine disc. In such a condition, the beautiful complexion of this nAyaki<\/em> is continuously fading. What is the reason for this? Is it because you feel contemptuously that a girl is also an entity in these realms or is it because you think that she is outside the area of your kingdom? We do not know this.<\/p>\n vyAkyAnam<\/strong><\/p>\n aruLAr thiruchchakaraththAl<\/strong> \u2013 chakkaraththAzhwAn<\/em> (divine disc) is filled to the brim with mercy. Even if sarvESvaran himself stops showering mercy, chakkaraththAzhwAn<\/em> will be full of mercy. periya pirAtti is mercy personified. Even if such pirAtti does not show mercy, chakkraththAzhwAn<\/em>\u2019s mercy will not change. The opinion here is that if someone thinks of him, he will immediately rush to help that person; he has such independence. vyAkyAthA (commentator for the prabandham) periyavAchchAn piLLai calls this as madu arugil URRUppOlE<\/em> (he is like a spring near a pond, continuously supplying water to the pond so that it never dries up). He cites the narration of chakravarthi ambarIsha (in the clan of ikshvAku). ambarIsha would observe total fasting on EkAdhaSi days [eleventh day after full or new moon] and on the next day, dhvAdhaSi, he would observe pAraNam<\/em> (breaking the fast before a particular time). Once sage dhurvAsa wanted to test ambarIsha. Hence, on the day of dhvAdhaSi, he came to ambarIsha\u2019s palace and told him that he would come to have pAraNam with the chakravarthi and went for having a bath. Despite passage of time, he did not come [deliberately]. ambarIsha was getting anxious since there was very little time left for breaking the fast and if he did not have anything, he would not get the benefit of observing fast on the day of EkAdhaSi. dhurvAsa would get very angry and curse him if he did not wait for the sage before taking any food item. Hence, as a compromise, he took a sip of holy water alone and waited for the sage to join him. Once dhurvAsa returned, he realised what had happened. With raging fury [at having been slighted by ambarIsha in not waiting for him], he wanted to curse the chakravarthi. ambarIsha realised what the sage was going to do. He thought of chakkraththAzhwAn<\/em> to save him. That same moment, chakkaraththAzhwAn<\/em> appeared there and started chasing sage dhurvAsa. The sage started running, seeing the divine disc. He sought refuge from all the deities such as brahmA, rudhra, indhra et al. None was willing to help him. He went to sarvESvaran himself who told him that he is under the control of his devotees and told him to take refuge under ambarIsha himself. He did that and was saved from the divine disc on ambarIsha\u2019s request. If the divine disc looks at someone as his enemy, there is no refuge for that person other than sarvESvaran himself.<\/p>\n aruLAr<\/strong> \u2013 mercy is a demonstration of the protection offered to someone who has taken refuge. Instead of saying that it is the act of preventing someone from carrying inimical acts, why is it explained this way? This is because both are acts of benefit.<\/p>\n thiruchchakraththAl<\/strong> \u2013 SrIman nArAyaNan is referred to as sarvESvaran because he holds the divine disc on his right hand. The importance of chakkaraththAzhwAn to emperumAn is as much as that of periya pirAtti to emperumAn. This is the reason that he is referred to as thiruchchakkaram<\/em> (divine disc) instead of chakkaram<\/em> (disc) by prefixing the word thiru<\/em> which indicates aiSvaryam<\/em> (wealth, of service).<\/p>\n agal visumbu ….<\/strong> \u2013 sarvESvaran removes the sins which are caused by ignorance with the help of the divine disc who removes all the sins; thus sarvESvaran rules with the radiance of the divine disc as his sceptre.<\/p>\n agal visumbu<\/strong> \u2013 purusha sUktham says thripAdhasyAmrutham dhivi<\/em> \u2013 paramapadham is three times the size of leelA vibhUthi (materialistic realm). How can ignorance be felt in paramapadham? It is the fear of those who experience and enjoy the presence of sarvESvaran there as to what will happen if there is a hurdle to that continuous dharSan<\/em> (seeing him). sarvESvaran protects those who are in paramapadham by displaying his divine hand and the divine disc held in that divine hand. In leelA vibhUthi he protects his followers by cutting their enemies into two with his divine disc. The former is called as prAgabhAvam \u2013 lack of prior existence (enemies do not exist) and the latter is called as pradhvamsAbhAvam \u2013 (enemies) ceasing to exist after initial existence.<\/p>\n ingOr penpAl …<\/strong> \u2013 are you thinking that you can help her without any urgency since she is helpless and has no refuge? Or do\u00a0 you think that she is outside the two realms (leelA and nithya vibhUthis)? Do you think that you do not have the capacity to protect her? Do you think that you do not know anything about her? Are you trying to abandon her because you do not have the strength? If you think that she is outside the two realms, you become ignorant and if you think that you cannot protect her, you become weak [both of which are against sarvESvaran\u2019s qualities of being omniscient and omnipotent]. mahAbhAratham udhyOga parvam 70-43 says \u201csAham kESa graham prApthA thvayI jIvithya prabhO<\/em>\u201d (dhraupadhi appeals to lord krishNa as she is dragged by her hair to the court by dhushASan that despite krishNa being alive, she, who had taken refuge under him, is being dragged by her hair). The opinion expressed by the nAyaki<\/em>\u2019s mother here is that despite his being the lord, there is no connection between that quality and the nAyaki<\/em>\u2019s suffering though she has taken refuge under him.<\/p>\n theruLOm<\/strong> \u2013 we do not know why this has come to such a pass.<\/p>\n aravaNaiyIr<\/strong> \u2013 you do not deny your divine form to those who desire you. When the nAyaki<\/em> is lying on the floor, do you need to recline on the bed of AdhiSEshan? If you are lying alone on the bed, could you enjoy anything?<\/p>\n ivaL mAmai<\/strong> \u2013 her complexion is very difficult to get. Are you thinking that since you are the creator of everything, you could create her again, should she perish? Your quality of suhrudham sarvabhUthAnAm<\/em> \u2013 friendly towards all \u2013 seems to be failing in her case. If a child falls into a well, the blame will fall on the mother. The world will say that she had pushed the child into the well. In the same way, the world will blame you for destroying her. When looking at her position and his status, there is no shortcoming for her attaining him. However, considering the delay in his coming to her rescue, the mother feels sad, fearing as to what will happen.<\/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) Clouds gathered on all sides. Looking at this, the nAyaki was bewildered and dazed. The nAyaki\u2019s mother looks at her and thinks that he [sarvESvaran] is the one who controls everything just as it has been said in thaiththirIya upanishath … 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-41555","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\/41555","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=41555"}],"version-history":[{"count":0,"href":"https:\/\/divyaprabandham.koyil.org\/index.php\/wp-json\/wp\/v2\/posts\/41555\/revisions"}],"wp:attachment":[{"href":"https:\/\/divyaprabandham.koyil.org\/index.php\/wp-json\/wp\/v2\/media?parent=41555"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/divyaprabandham.koyil.org\/index.php\/wp-json\/wp\/v2\/categories?post=41555"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/divyaprabandham.koyil.org\/index.php\/wp-json\/wp\/v2\/tags?post=41555"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}
\n<\/em>iruLAr vinai kedachchengOl nadAvudhir IngOr peNpAl
\n<\/em>poruLO ennum igazhvO ivaRRin puRaththAL enReNNO
\n<\/em>theruLOm aravaNaiyIr ivaL mAmai sidhaikkinRadhE<\/em><\/p>\n
\nAr<\/em> \u2013 to the brim
\nthiruchchakaraththAl<\/em> \u2013 with the divine chakkaram<\/em> (chakram – disc)
\nagal<\/em> \u2013 expansive
\nvisumbum<\/em> \u2013 sky
\nnilanum<\/em> \u2013 and the earth
\niruLAr<\/em> \u2013 full of darkness (made of ignorance)
\nvinai<\/em> \u2013 sins
\nkeda<\/em> \u2013 to be annihilated
\nsengOl<\/em> \u2013 order
\nnadAvudhir<\/em> \u2013 you are employing
\naravu<\/em> \u2013 AdhiSEshan
\naNaiyIr<\/em> \u2013 Oh the lord who has him as your mattress!
\nivaL mAmai<\/em> \u2013 her complexion
\nsidhaikkinRadhu<\/em> \u2013 is being destroyed
\nIngu<\/em> \u2013 in this leelAvibhUthi (materialistic realm)
\nOr<\/em> \u2013 one
\npeNpAl<\/em> \u2013 matter relating to a girl
\n(protection)
\nporuLO<\/em> \u2013 is it the end goal?
\nenum<\/em> \u2013 saying so
\nigazhvO<\/em> – – is it contemptuousness?
\nivaRRin<\/em> \u2013 all these entities to be protected
\npuRaththAL<\/em> \u2013 outside these
\nenRu<\/em> \u2013 saying so
\neNNO<\/em> \u2013 is it your divine opinion?
\ntheruLOm<\/em> \u2013 we do not know<\/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":"