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 It is the basic nature of both the daughter of King janaka (sIthAppirAtti) and nammAzhwAr to consider that all the benefits which they get are due to emperumAn\u2019s mercy and all the sorrows which they experience are due to their misfortune. When his existence cannot take place without emperumAn\u2019s presence, AzhwAr doubts emperumAn\u2019s ability to protect him, considering his lowly situation. Just as it is said in SrI rAmAyaqNam yudhdha kANdam 26-24 \u201cEshaivASam sathE lankAm svEnAnIkEna mardhithum<\/em>\u201d (the army which went under the leadership of naLa hastened (to destroy lankA) in which each monkey cried out \u201cOnly I will destroy\u201d and went further) wind and night time competed with each other to destroy her (nAyaki<\/em>, AzhwAr in feminine mood).<\/p>\n Let us go throu0gh the pAsuram and its meanings:<\/p>\n thuzhA nedum sUzh iruL enRu than thaN thAr adhu peyarA Word-by-Word Meanings<\/strong><\/p>\n than<\/em> \u2013 belonging to self Simple Translation<\/strong><\/p>\n Night time came, like an unending kalpa kAlam<\/em> (the day of brahmA running into several millions of years) with such darkness and pervading everywhere, that one has to know objects only by feeling them and not by seeing them. She is unable to tolerate the distress of separation, thinking of emperumAn\u2019s divine thuLasi garland while he remains unaware of her sorrows and is not showing mercy on her. How cruel is the quality of the benefactor who destroyed all the huge mansions in lankA!<\/p>\n vyAkyAnam<\/strong><\/p>\n thuzhA nedum sUzh iruL enRu<\/strong> \u2013 the term thuzhA<\/em> could mean both destruction and touching [objects] to feel; holding tightly on to an object which has been just found so that it does not slip out of one\u2019s hands.<\/p>\n sUzh iruL<\/strong> \u2013 darkness has pervaded everywhere, surrounding all places in such a way that no one can find a safe place to rest. While night time comprises 30 nAzhigai<\/em> (one nAzhigai<\/em> is 24 minutes; thus night time is 12 hours), AzhwAr calls it as nedum<\/em> (very long; unending) because for those in separation, it is called as dhIrkka yAmA thriyAmA<\/em> (long period, composed of three yAmams, with each yAmam being about 3 hours duration).<\/p>\n iruL enRu<\/strong> \u2013 the night time behaved like rAvaNa who came in the form of a pious sage and once he knew that sIthAppirAtti was alone, changed his form to that of a demon; night time too set in like a normal event but started extending for a very long time.<\/p>\n than thaN thAr adhu peyarA<\/strong> \u2013 making use of the opportunity when the nAyaki<\/em> desired the cool, divine thuLasi garland on\u00a0 his divine shoulder.<\/p>\n ezhA nedu Uzhi<\/strong> \u2013 the time of kalpam<\/em> which is unending. Even that kalpam<\/em> will have an end but this [night time] is unending. Just like people from the malayALa dhESam will not leave a place until they complete the job for which they came, this night also seems to stay until it destroyed her.<\/p>\n ezhundha<\/strong> \u2013 appeared. Normally the term Uzhi<\/em> would refer to kalpam<\/em> only. Using nigaNdu<\/em> (lexicon), the vyAkyAthA says samvardha: praLaya: kalpa:<\/em> to show that these terms have the same meaning. Thus, the night time extended like a praLayam<\/em> (deluge). SrI rangarAja sthavam 2-41 says \u201cdhayamAnamanA:<\/em>\u201d \u2013 Oh ranganAthA! During the time of praLaya<\/em> your divine mind took pity, looking at the condition of the sentient and insentient entities (which were lying without name and form). If sarvESvaran shows mercy, there will be an end to praLayam<\/em> too. However, since he is not showing his mercy, this night time, referred to as praLayam<\/em> is extending further.<\/p>\n ikkAlaththum<\/strong> \u2013 just as it is mentioned in SrI rAmAyaNam sundhara kANdam 28-18 \u201csIthAthavEnyudhgratham gruhIthvA<\/em>\u201d(sIthAppirAtti says I am going to end myself by hanging from the braid of my locks as a rope), she too is in a similar distressed condition.<\/p>\n IngivaLO<\/strong> \u2013 is her condition similar to that of the samsAris (those who are in the materialistic realm) and their position in samsAram? They had lost their forms and senses during praLayam<\/em>. Here her existence is in question. There, it is related to primordial matter; here it is related to the AthmA. There it is praLayam<\/em> due to water; here it is praLayam<\/em> due to darkness. There, the water, which is visible, is destroying the form [of sentient entities], which is visible; here it is the invisible darkness which is trying to destroy the invisible AthmA. There, they did not realise the danger that they were in, only emperumAn was aware of their condition; here, she fully knows the danger that she is in and she has the desire too for his protection.<\/p>\n vazhA nedum thunbaththaL enRu irangAr<\/strong> \u2013 he is not taking pity on her condition where she is in deep sorrow which will not go away. Just as it is mentioned in SrI rAmAyaNam sundhara kANdam 15-39 \u201cdhukkEna bubudhE sIthAm<\/em>\u201d ((hanumAn) recognised sIthAppirAtti who was in deep sorrow); hanumAn could recognise sIthAppirAtti from her sorrowful mood. sarvESvaran did not recognise the nAyaki<\/em>\u2019s sorrow. karma<\/em> (deeds from previously encountered sins and virtues) would keep whittling down as it is experienced. But her sorrow is such that it will keep increasing as it is experienced. Since this sorrow is coming on the basis of bhagavath ruchi<\/em> (engagement with sarvESvaran), it is not possible to alter it and it is not possible to make it to be without distinction. For one [sarvESvaran] who is the opposite of all faults, is it not expected of him to remove the faults of those who are engaged with him and shower mercy on them? If affection [from her] is not needed, should her AthmasvarUpam<\/em> (true nature of AthmA) too not be required? If he is steadfast in his stand that he will protect only during times of danger, is her anguished state of being separated from him, false?\u00a0 Is she devoted to someone else for you not to show mercy on her? If it is a fault for us to move away from you, it is also a fault for you not to come towards us [to protect us].\u00a0 If you come to us, our total dependence on you will be sustained and if you do not come to us, your state of being our lord will be harmed. Is it not the duty of the servants to create eminence for the lord? Creating eminence for one who is complete in all aspects [such as sarvESvaran] is not to protect oneself under any situation. This has been demonstrated in SrI rAmAyaNam ayOdhyA kANdam 31-22 when lakshmaNa tells SrI rAma \u201cvaidharmyam nEha vidhyathE<\/em>\u201d (Make me your servant; there is nothing unrighteous in this. Besides I will be accomplishing my objective of being your servant). Due to the backing of SrI rAma\u2019s powerful shoulders, just as one inserts one\u2019s hand into the mouth of a poisonous snake, sIthAppirAtti, while being in aSOka vanam, told rAvaNa as in SrI rAmAyaNam sundhara kANdam 22-16 \u201cthvam nIcha: SaSavath smrutha<\/em>:\u201d (you, a lowly person, are said to be like a hare). For such a pirAtti, the situation now is that she doubts his ability to protect her. The reason for this is because of her doubt on her own nature, similar to the condition in which sIthAppirAtti said as in SrI rAmAyaNam sundhara kANdam 38-48 \u201cmamaiva dhushkrutham kinchith…<\/em>\u201d (it is because of the faults in me that the two brothers, SrI rAma and lakshmaNa are neglecting me). If this is the case, why did she say that sarvESvaran is not showering mercy on her? The vyAkyAtha explains this by saying that she has knowledge about his quality of showering mercy but not on her nature. In other words, she has not understood his anguish. His condition has been described in SrI rAmAyaNam sundhara kANdam 36-42 \u00a0\u201cnaivadhamSAn namaSAkAn<\/em>\u201d (he does not even drive away the insects and flies crawling on his body). This is because of the reason mentioned in the same SlOkam 36-42 \u201cthvathgathEnAntharAthmanA<\/em>\u201d (his mind is fully engrossed in you), as told by hanuman to sIthAppirAtti. His mind is agitated like the agitation one sees in an ocean and not the agitation that takes place in the puddle of water under the hoof of a cow [in other words, his distress is real and deep]. While her condition was just as it was described in SrI rAmAyaNam sundhara kANdam 66-25 \u201cUrdhvam mAsAnam najIvishyE<\/em>\u201d (I will not live for more than one month) his condition was described in sundhara kANdam 66-10 \u201cna jIvEyam kshaNamapi<\/em>\u201d (I cannot live for a moment more). Both spoke about killing themselves because of the desire that each knew of the other. The vyAkyAthA quotes a few references to prove that one cannot survive without the other, as in nAnmugan thiruvandhAdhi 7 \u201cinRAga nALaiyEyAga inichchiRidhu ninRAlum ninnaruL en pAladhE nanRAga nAn unnai anRi ilEn kaNdAy nAraNanE nI ennai anRi ilai<\/em>\u201d (either today or tomorrow or even after a longer time than that, your grace will certain fall on me since for me, your servant, there is no existence other than through you and for you there is no one to be protected other than me). There is no nArAyaNan without nAram (sentient entities). nArAyaNan refers both to the nature [being the lord etc] and the qualities [being with motherly forbearance, simplicity etc]. One cannot speak of a complete person if there were no incomplete (or faulty) persons; there can be no lord without servants.<\/p>\n irangAr<\/strong> \u2013 if he does not come, the quantum of sandalwood paste applied and its quantum which dries up and withers due to waiting for\u00a0 his arrival, appear to be doubling.<\/p>\n ammanO<\/strong> \u2013 she says this word with the fear that she would have had if she had sighted a tiger or a snake. He is the entity who looks at everyone as \u201csuhrudham sarvabhUthAnAm<\/em>\u201d (I am friendly towards all creatures), and she is scared of such an entity. thaiththirIya upanishath Anandhavalli says \u201cAnandham brahmaNO vidhvAn na bibhEthi kuthaSchana<\/em>\u201d (one who knows the extent of the happiness of brahmam<\/em> (supreme being) does not fear anything). One who has known brahmam\u2019s Anandham need not fear the sins that he has committed knowingly. Her situation is such that despite knowing about brahmam<\/em>, she has to be scared. The final syllable O<\/em> refers to the cruelty of her sorrow.<\/p>\n ilangai . . . pirAnAr kodumaigaLE<\/strong> \u2013 while interpreting this, embAr [cousin of rAmAnujar as well as the one who succeeded him in the AchArya guruparamparai] would say \u201cWhat happened to the one who destroyed the huge mansions of lankA for the sake of one lady, by bridging the ocean and shooting arrows which carried the names of SrI rAma and lakshmaNa, and the one who destroyed the gardens such that all the coconut trees lost all their leaves and looked like tonsured heads?\u201d thirumalai nambi [maternal uncle of rAmAnujar as well as one of his AchAryas] would interpret this as \u201cHe destroyed lankA out of jealousy since it appeared more beautiful than ayOdhyA and it was not due to a lady\u201d.<\/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) It is the basic nature of both the daughter of King janaka (sIthAppirAtti) and nammAzhwAr to consider that all the benefits which they get are due to emperumAn\u2019s mercy and all the sorrows which they experience are due to their … 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-41608","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\/41608","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=41608"}],"version-history":[{"count":0,"href":"https:\/\/divyaprabandham.koyil.org\/index.php\/wp-json\/wp\/v2\/posts\/41608\/revisions"}],"wp:attachment":[{"href":"https:\/\/divyaprabandham.koyil.org\/index.php\/wp-json\/wp\/v2\/media?parent=41608"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/divyaprabandham.koyil.org\/index.php\/wp-json\/wp\/v2\/categories?post=41608"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/divyaprabandham.koyil.org\/index.php\/wp-json\/wp\/v2\/tags?post=41608"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}
\n<\/em>ezhA nedu Uzhi ezhundha ikkAlaththum Ingu ivaLO
\n<\/em>vazhA nedum thunbaththaL enRu irangAr ammanO ilangaik
\n<\/em>kuzhA nedu mAdam idiththa pirAnAr kodumaigaLE<\/em><\/p>\n
\nthaN<\/em> \u2013 cool
\nthAr adhu<\/em> \u2013 desire towards the divine thuLasi
\npeyarA<\/em> \u2013 as the reason
\nthuzhA<\/em> \u2013 touching gently
\nnedum<\/em> \u2013 completely
\nsUzh<\/em> \u2013 pervading
\niruL enRu<\/em> \u2013 called as darkness
\nezhA<\/em> \u2013 without enervation
\nnedu<\/em> \u2013 unending
\nUzhi<\/em> \u2013 kalpam (a day of brahmA)
\nezhundha<\/em> \u2013 started
\nikkAlaththum<\/em> \u2013 during this time too
\nIngu<\/em> \u2013 here
\nivaL<\/em> \u2013 this nAyaki
\n<\/em>vazhA<\/em> \u2013 without missing
\nnedum thunbaththaL enReNNi<\/em> \u2013 thinking that she is suffering from great sorrow
\nirangAr<\/em> \u2013 he is not showing mercy
\nilangai<\/em> \u2013 in lankA
\nkuzhAm<\/em> \u2013 gathered in abundance
\nnedu mAdam<\/em> \u2013 huge mansions
\nidiththa<\/em> \u2013 one who destroyed
\npirAnAr<\/em> \u2013 the benefactor
\nkodumaigaL<\/em> \u2013 cruel acts
\n(were like this)
\nammanO<\/em> \u2013 how terrible<\/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":"