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 She (the nAyaki<\/em>), who had spoken about the supreme being who controls everyone and everything, has reached a stage where she speaks about one noon time.<\/p>\n Let us go through the pAsuram and its meanings:<\/p>\n kOlappagal kaLiRonRu kaRpuyyak kuzhAm viriththa Word-by-Word Meanings<\/strong><\/p>\n kOlam<\/em> \u2013 being beautiful Simple Translation<\/strong><\/p>\n A unique elephant, called as the most beautiful sUriyan, entered the western setting mountains. Immediately, a herd of elephants, called as night, with dark bluish colour, filled up the entire place. Oh my friends who are donning apt ornaments! On which day will our mothers apply the divine thuLasi garland of azhagiya maNavALan, who is the consort of SrIdhEvi and bhUdhEvi, on our dense locks and decorate us?<\/p>\n vyAkyAnam<\/strong><\/p>\n kOlappagal kaLiru onRu kaRpuyya<\/strong> \u2013 A unique elephant called as noon, which gives happiness to those who see it, entered the setting mountains on the western side. The term noon refers to sUriyan. Why is the noon giving happiness? During noon time, each of the five senses is focussed on its work, enabling the person to sustain himself\/herself since the person could bear the anguish of separation [when the senses are not united in torturing the person].<\/p>\n kuzhAm virindha . . .<\/strong> \u2013 just as a paramour enters the private quarters of the queen as soon as the king departs, night time, in large gathering, entered as soon as sUriyan left. Since the five senses now get together and torture the person, reminding her of separation from her nAyakan<\/em>, AzhwAr refers to the night time as elephants. But why refer to them [elephants] in plural? Since a night extends to many kalpams, when in separation, he refers to them in plural.<\/p>\n nErizhaiyIr<\/strong> \u2013 Oh those who have donned distinguished ornaments! When the nAyaki<\/em> is in distress (having been separated from her nAyakan<\/em>) will her friends who have come to console her, bedeck themselves with ornaments? She is like a helpless woman who has been stomped by the elephant called as night. Her friends are coming to encourage her to sustain herself [till her nAyakan<\/em> returns]; hence they dress themselves up nicely with ornaments etc.<\/p>\n gyAlappon mAdhin maNALan<\/strong> \u2013 if he were alone, I can feel distressed thinking that there is none to recommend to him about me. However, I am in a sorrowful state despite the eminent bhUdhEvi and SrIdhEvi being together with him. When someone is wealthy, they will be without fear since they have enough wealth to take care of their expenses. In the same way, the nAyakan<\/em> feels that even if the nAyaki<\/em> is not around, he has bhUdhEvi and SrIdhEvi with him.<\/p>\n mAdhin maNALan<\/strong> \u2013 he is in a bewildered condition since he has bhUdhEvi who gives him all that he enjoys. The nAyaki<\/em> feels that the he will have bewilderment towards her too, just as he has towards bhUdhEvi.<\/p>\n thuzhAy . . .<\/strong> \u2013 the nAyaki<\/em> does not desire the garland which he had donned as a bachelor. She covets the divine thuLasi garland which has got fully wrinkled in the union between sarvESvaran and bhUdhEvi. She is just like a prince who would dip flowers in a fragrant material to enhance its sweet smell. chAndhOgya upanishath says of him that he is\u00a0 sarvagandha: sarvarasa:<\/em> (he is the repository of all that is fragrant and all that is tasty). She is referred to in thiruvAimozhi 10-10-2 as \u201cvAsam sey pUnguzhalAL<\/em>\u201d (it is pirtAtti who gives fragrance to flowers and thuLasi). Thus the nAyaki<\/em> desires the garland which has been wrinked in the union of the dhivyadhampathi<\/em> (divine couple).<\/p>\n nangaL sUzhkuzhaRkEA Elappunaindhu<\/strong> \u2013 there is no other remedy for her. She wants to don that garland before her existence is destroyed.<\/p>\n ennaimAr<\/strong> \u2013 she is looking up to her mothers who are keen on separating her from her nAyakan<\/em> to get her the remedy which she needs to sustain herself. It is similar to asking for water from a person who is shutting the channel which brings in water.<\/p>\n emmai nOkkuvadhu enRu kolO<\/strong> \u2013 he [AzhwAr in feminine mood] is asking as to when he will get the protection which he needs.<\/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) She (the nAyaki), who had spoken about the supreme being who controls everyone and everything, has reached a stage where she speaks about one noon time. Let us go through the pAsuram and its meanings: kOlappagal kaLiRonRu kaRpuyyak kuzhAm viriththaneelakkangul … 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":[14],"tags":[],"class_list":["post-41624","post","type-post","status-publish","format-standard","hentry","category-other"],"_links":{"self":[{"href":"https:\/\/divyaprabandham.koyil.org\/index.php\/wp-json\/wp\/v2\/posts\/41624","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=41624"}],"version-history":[{"count":1,"href":"https:\/\/divyaprabandham.koyil.org\/index.php\/wp-json\/wp\/v2\/posts\/41624\/revisions"}],"predecessor-version":[{"id":53173,"href":"https:\/\/divyaprabandham.koyil.org\/index.php\/wp-json\/wp\/v2\/posts\/41624\/revisions\/53173"}],"wp:attachment":[{"href":"https:\/\/divyaprabandham.koyil.org\/index.php\/wp-json\/wp\/v2\/media?parent=41624"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/divyaprabandham.koyil.org\/index.php\/wp-json\/wp\/v2\/categories?post=41624"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/divyaprabandham.koyil.org\/index.php\/wp-json\/wp\/v2\/tags?post=41624"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}
<\/em>neelakkangul kaLiRellAm niRaindhana nErizhaiyIr
<\/em>gyAlappon mAdhin maNALan thuzhAy nangaL sUzh kuzhaRkE
<\/em>Elappunanindhu ennaimAr emmai nOkkuvadhu enRu kolO<\/em><\/p>\n
pagal<\/em> \u2013 sUriyan (sUrya – sun)
onRu kaLiRu<\/em> \u2013 an elephant
kal<\/em> \u2013 in the mountain of sunset
puyya<\/em> \u2013 as it entered
kuzhAm<\/em> \u2013 as a herd
virindha<\/em> \u2013 expansive
neelam<\/em> \u2013 blue coloured
kangul<\/em> \u2013 called as night
kaLiRu ellAm<\/em> \u2013 all the elephants
niRaindhana<\/em> \u2013 abounded
nEr<\/em> \u2013 being apt
izhaiyIr<\/em> \u2013 those who have ornaments
gyAlam<\/em> \u2013 for bhUdhEvi
ponmAdhu<\/em> \u2013 and for SrIdhEvi
maNALan<\/em> \u2013 Sriya:pathi, consort\u2019s
thuzhAy<\/em> \u2013 divine thuLasi
nangaL<\/em> \u2013 our
sUzh<\/em> \u2013 dense
kuzhaRkE<\/em> \u2013 locks
Ela<\/em> \u2013 ahead
punaindhu<\/em> \u2013 stringing
ennaimAr<\/em> \u2013 our mothers
emmai \u2013 us
<\/em>nOkkuvadhu<\/em> \u2013 protect
enRu kol<\/em> \u2013 when will it be<\/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