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 Though the friend had said that it is not the rainy season, in the previous pAsuram, it was raining steadily like a true rainy season. Since the nAyakan<\/em> who had promised to return before the rains had not returned, the nAyaki<\/em> fell down unconsciously. Her relatives who had seen this were bewildered, not knowing the reason for her behaviour. They thought that this must be the act of a lowly deity and started engaging in activities to remedy the situation. An old, knowledgeable woman, who was passing that way and who knew her real condition, told them \u201cThe remedies which you are trying to carry out will not revive her. Carry out the remedy which I am going to tell you\u201d<\/p>\n Let us go through the pAsuram and its meanings:<\/p>\n vArAyina mulaiyALivaL vAnOr thalaimaganAm Word-by-Word Meanings<\/strong><\/p>\n ivaL<\/em> \u2013 this nAyaki Simple Translation<\/strong><\/p>\n The nAyaki<\/em>\u2019s bosoms are apt to be tied with a bodice. The disease that she has is a distinguished one, caused by SrIman nArAyaNan, the lord of nithyasUris and the one who has auspicious qualities. Obtain the cool, beautiful flower of thuLasi plant or its petals or its stem or its root or the soil from which the plant sprouted and blow it on her such that the wind from that falls on her.<\/p>\n vyAkyAnam<\/strong><\/p>\n vArAyina mulayAL ivaL<\/strong> \u2013 she is not in a position to accept the harsh remedies which you are carrying out towards a lowly deity. Isn\u2019t her position such that without wasting time, you have to carry out a remedy immediately?<\/p>\n vArAyina mulayAL ivaL<\/strong> \u2013 bosom tied by a bodice; bosom sustained by a bodice. Her bosom could be sustained either by a bodice or by the nAyakan<\/em>; it cannot be sustained by her. The vyAkyAthA explains a few verses from thirumangai AzhWar\u2019s periya thirumadal \u201cennivai thAn vALA enakkE poRaiyAgi<\/em>\u201d (what is the use of these bosoms? They have become an unwanted load for me) starting with the verse<\/p>\n kal navilum kAttagaththu<\/em> \u2013 in the forest which is full of stones<\/p>\n Or vallik kadi malarin<\/em> \u2013 in a fragrant flower on a creeper<\/p>\n nal naRu vAsam<\/em> \u2013 with great fragrance<\/p>\n maRRArAnum eydhAmE<\/em> \u2013 without anyone enjoying that fragrance<\/p>\n mannum vaRu nilaththu vALAnguguththadhu pOl<\/em> \u2013 withering on the ground from which it blossomed, without being of use to anyone; similar to that<\/p>\n ennudaiya peNmaiyum ennalanum enmulaiyum<\/em> \u2013 my femininity, my qualities and my bosoms are [wasted] like those creeper, flowers and fragrance respectively.<\/p>\n mannu malar mangai maindhan<\/em> \u2013 sarvESvaran who has been attained by periya pirAtti, who resides on a flower<\/p>\n kaNapuraththup ponmalai pOl ninRavan than<\/em> \u2013 sarvESvaran should come to thirukkaNNapuram, instead of being in SrIvaikuNtam, along with periya pirAtti<\/p>\n ponnagalam thOyAvEl<\/em> \u2013 if I am not embraced by his valorous chest and if my distress is not removed<\/p>\n ennivaidhAn vALA<\/em> \u2013 should there not be a purpose for their [bosoms\u2019] creation?<\/p>\n enakkE poRaiyAgi<\/em> \u2013 when two people are required to sustain them, what is the purpose in my sustaining them alone? They become unbearable for me. Had they been on my back, I would not have to see them losing their beauty.<\/p>\n mUvAmaik kAppadhOr marundhu aRivIr illaiyE<\/em> \u2013 there is none who can give a remedy to prevent them from aging and losing their beauty.<\/p>\n parASara bhattar, on hearing this, said \u201cHe is asking whether there is no AndharALikar<\/em> in this land\u201d (AndharALikar is one who is an intermediary, helping the nAyakan<\/em> and the nAyaki<\/em> in sorting out their love-quarrel. nanjIyar would say that piLLai thirunaRaiyUr araiyar and others who were listening to this explanation by bhattar would praise bhattar\u2019s sharpness for four to five nAzhigais<\/em> (about two hours), without speaking about any other subject. piLLai thirunaRaiyUr araiyar thought that when he is much older than bhattar and has more knowledge too, others may wonder whether it is apt to praise parASara bhattar like this. Hence he said \u201cOh child, earlier too AchAryars (teachers) have praised their Sishyars (disciples). In the thirunedundhANdagam pAsuram 14 vaLarththadhanAl payan peRREn<\/em> for which you gave certain explanations, the nAyaki <\/em>had nurtured a parrot, taught it the divine names\u00a0 of emperumAn; when the parrot recited those divine names, did she not fall at its feet?\u201d bhattar told him \u201cOh swAmy! You could praise me by keeping me in whatever position that you desire; but please do not deny us the opportunity of having you in our midst and enjoying your presence\u201d.<\/p>\n The vyAkyAthA narrates another incident to show how sarvESvaran becomes elated when someone who is totally devoted to him is praised. Once emperumAnAr (rAmAnujar) was sitting near a punnai tree<\/em> close to chandhira pushkaraNi inside SrIrangam temple. thirvarangan [SrI ranganAthan] had mercifully reached that place as a part of temple festivity. A few people who came there fell at the divine feet of emperumAnAr and worshipped him. An officer of the kingdom, udaiyAr subrahmaNya\u00a0 bhattar, saw this incident. Given below is the conversation between this officer and emperumAnAr:<\/p>\n He asked emperumAnAr \u201cI want to ask you a question. Can I?\u201d<\/p>\n \u201cWhat is it?\u201d<\/p>\n \u201cIn the presence of SrI ranganAthar, a few persons fell at your feet. They were ignorant. But I did not hear you telling them not to do that. Why is it?\u201d<\/p>\n \u201cOthers may ask this question. But your asking this question is not apt\u201d<\/p>\n \u201cWhat is the difference between others and me?\u201d<\/p>\n \u201cAre you not one who is carrying out service to the King? When someone comes to the court of the King to ask for some help, you would have seen him taking the sandals of the King and keeping them on his head. Would the sandals tell that man \u2018Do not keep us on your head\u2019? Is that man truly celebrating the sandals? No. Even if he praises the sandals, are they capable of helping that man? However, doesn\u2019t the King, who is seeing this, feel happy and help the man?\u201d [In the same way, SrI ranganAthan feels happy and helps the people who had fallen at emperumAnAr\u2019s feet].<\/p>\n vArAyina mulayAL ivaL<\/strong> \u2013 her bosoms are such that the bodice, through its connection with them, realises its true nature. Even the nAyakan<\/em> realises his nature through embracing them. The nAyaki<\/em> too cannot sustain herself without him, just as it has been mentioned in thiruvAimozhi 6-10-10 \u201cagalagillEn iRaiyum<\/em>\u201d (I cannot leave even for a moment) and in Sri rAmAyaNam ayOdhyA kANdam 53-31 \u201cna cha sIthA thvayA hinA<\/em>\u201d ((lakshmaNa tells SrI rAma) sithAppirAtti will not survive without you).<\/p>\n It is due to the connection between the cause of her disease [sarvESvaran] and her disease that AzhwAr says vAnOr thalaimaganAm sIrAyina.<\/em><\/p>\n sIr Ayina<\/strong> \u2013 widespread disease. It is such a rare disease that no one could say that (s)he will be able to cure her from the disease.<\/p>\n dheyva nOy<\/strong> \u2013 it is a disease which has not been caused by any entity in this world.<\/p>\n nal nOy<\/strong> \u2013 a disease which one has to accept by even making lot of efforts. Alternatively, a disease caused by the supreme entity who is the lord of nithyasUris, due to his greatness and auspicious qualities.<\/p>\n dheyvaththaNNandhuzhAy . . . <\/strong>\u2013 make sure that you find a remedy such that it is aligned with your nature as well as the nature of the disease which is afflicting her. Just as it is said \u201cdhEvathAnthara katAksha kauleenA<\/em>:\u201d (grace from other dhEvathAs<\/em> (deities) will create major fault for the clan), do not approach other deities.<\/p>\n dheyvam . . . <\/strong>\u2013 try to save her by bringing a material which, through its contact with the supreme entity, has his true nature, such as the leaves of thuLasi, or its stem or its root or the soil from which the thuLasi plant sprouted. With other medicines (obtained through the grace of other deities), only harm will result while medicines which are connected with sarvESvaran, even if they are far removed from sarvESvaran, will be the apt remedy. Just as it has been mentioned in thiruvAimozhi 3-7-9 \u201cendhai pirAn thanakku adiyAr adiyAr tham adiyAr adiyAr….<\/em>\u201d it is enough if someone has direct contact with sarvESvaran or contact through several of his followers in a lineage. That alone will do.<\/p>\n svApadhESam<\/em> (distinguished meaning): This pAsuram brings out AzhwAr\u2019s belief that contact with other deities will be the cause of destruction of one\u2019s existence and contact with any material which has even a remote connection with sarvESvaran will be the cause for one\u2019s existence<\/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) Though the friend had said that it is not the rainy season, in the previous pAsuram, it was raining steadily like a true rainy season. Since the nAyakan who had promised to return before the rains had not returned, the … 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-41931","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\/41931","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=41931"}],"version-history":[{"count":0,"href":"https:\/\/divyaprabandham.koyil.org\/index.php\/wp-json\/wp\/v2\/posts\/41931\/revisions"}],"wp:attachment":[{"href":"https:\/\/divyaprabandham.koyil.org\/index.php\/wp-json\/wp\/v2\/media?parent=41931"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/divyaprabandham.koyil.org\/index.php\/wp-json\/wp\/v2\/categories?post=41931"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/divyaprabandham.koyil.org\/index.php\/wp-json\/wp\/v2\/tags?post=41931"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}
\n<\/em>sIrAyina dheyva nal nOy idhu dheyvaththaNNandhuzhAyth
\n<\/em>thArAyinum thazhaiyAyinum thaNkombadhAyinum kIzh
\n<\/em>vErAyinum ninRa maNNAyinum koNdu vIsuminE<\/em><\/p>\n
\n<\/em>vAr <\/em>Ayina \u2013 apt bodice with which to tie
\nmulayAL<\/em> \u2013 having bosom
\nidhu<\/em> \u2013 this disease
\nvAnOr<\/em> \u2013 for nithyasUris
\nthalaimaganAm<\/em> \u2013 being the lord
\nsIr Ayina<\/em> \u2013 having auspicious qualities
\ndheyvam<\/em> \u2013 caused due to the deity
\nnal<\/em> \u2013 distinguished
\nnOy<\/em> \u2013 resulted as disease
\n(Hence)
\ndheyvam<\/em> \u2013 being related to that deity, SrIman nArAyaNan
\nthaN<\/em> \u2013 being cool
\nam<\/em> \u2013 being beautiful
\nthuzhAy<\/em> \u2013 divine thuLasi\u2019s
\nthAr Ayinum<\/em> \u2013 whether it is a bunch of flowers
\nthazhaiyAyinum<\/em> \u2013 whether it is the petals
\nthaN<\/em> \u2013 cool
\nkombadhAyinum<\/em> \u2013 whether it is the stem
\nkIzh<\/em> \u2013 seen below it
\nvEr Ayinum<\/em> \u2013 whether it is the root
\nninRa<\/em> \u2013 \u00a0from which that divine thuLasi plant sprouted
\nmaNNAyium<\/em> \u2013 whether it is the soil
\nkoNdu<\/em> \u2013 bringing that
\nvIsumin<\/em> \u2013 blow it such that the wind from that [object] falls on her<\/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":"