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 The nAyakan<\/em>, after being united with the nAyaki<\/em> for some time, separated from her. The nAyaki<\/em>\u2019s friend realised that there was a delay in his returning and that the nAyaki<\/em> was in distress because of that. The friend thought \u201cHer sadness due to the separation is so harsh; there is no sign of his returning; she will decide that there is no reason for her to be alive anymore. Thus, will we lose her?\u201d The nAyaki<\/em> realised her friend\u2019s predicament. At that time, by chance, the nAyaki<\/em> felt that there was a connection with a material which had a connection with him. She tells her friend \u201cWithout your knowledge, a connection happened just now, with him. Hence, you do not have to feat about my position\u201d. She narrates the connection that she got, to her friend.<\/p>\n Let us go through the pAsuram and its meanings:<\/p>\n viyalidam uNda pirAnAr viduththa thiruvaruLAl Word-by-Word Meanings<\/strong><\/p>\n am<\/em> \u2013 beautiful Simple Translation<\/strong><\/p>\n (The nAyaki<\/em> tells her friend)<\/p>\n Oh beautiful friend! Due to a distinguished merciful act of sarvESvaran who is the benefactor of this amazing earth, I got an opportunity to uplift myself and live. Do not fear. The cool, southerly breeze, carrying honey from the flowers of divine thuLasi, and with the nature of clouds, came here and blew gently on my senses and my ornaments. None here knew it.<\/p>\n vyAkyAnam<\/strong><\/p>\n The friend told nAyaki<\/em> \u201cIf we have to get his mercy just as bhUmi<\/em> (earth) had got, we should have something with us [which he likes]. But we do not know as to what it is\u201d …<\/p>\n viyal idam uNda<\/strong> \u2013 whatever the earth had during deluge, we have with us now, says the nAyaki<\/em>. It is enough if he thinks that we are in danger. This is the only requirement which he expects from us. During the time of deluge, he had kept earth inside his stomach and protected it. Did earth have any other recompense with her to receive his help? Whatever distressed condition that the earth was in then, is seen in the nAyaki<\/em> too now.<\/p>\n pirAnAr<\/strong> \u2013 he has only the quality of bestowing benefit [to others]. All that is required of the recipient to receive his mercy is to be an apt entity for that. He does not offer a help, expecting anything in return.<\/p>\n The vyAkyAthA narrates an incident from the life of emperumAnAr (bhagavath rAmAnujar). Some SrIvaishNavas came to offer their obeisance to emperumAnAr at the place where he had mercifully come. After falling at his divine feet, they asked him \u201cWhat should we think of as our refuge if we have to come out of this ocean of samsAram and reach its shore?\u201d vangipuraththu nambi, one of rAmAnujar\u2019s disciples, told them to think of the words of kshathrabandhu, just as it has been mentioned in vishNu dharmam SlOkam 98-35 \u201cmUdOyam alpamathi alpaviSEshtithOyam kalishtAm manOsya vinayair namayi prasangi<\/em> | iththam krupAm kuru mayi praNathE klESa thvAm sthOthum ambuja bhavOpi hi dhEvanESa ||<\/em> \u201d (Oh the lord of everyone and everything! I have a lowly knowledge, indulging in only lowly activities; this mind of mine is looking for wrongful activities alone. My mind is refusing to obey me. Hence, you have to help me who is coming to you for help. Even nAnmukhan<\/em> (brahmA) does not have the knowledge to worship you completely). emperumAnAr, after listening to this, said \u201cIt is a difficult condition to attain. The word praNathE<\/em> (for me who is worshipping you) indicates that only the one who thinks that he is nirmama<\/em> (nothing belongs to me) should fall at the divine feet of the omniscient sarvESvaran. If we think that we attain a benefit only by carrying out some activity, engaging in that activity will create a sorrow in us and will prevent us from getting that benefit. If we think that we have a qualification with us, that qualification will only stop him from bestowing a benefit on us without any reason. That qualification will not be the means to receive his mercy. Even though we should necessarily have the thought \u2018you should be our means\u2019 even that thought should come only from him. Even if one gets to the stage of paramabhakthi<\/em> (attaining sarvESvaran), that paramabhakthi<\/em> will only end in his getting the taste to enjoy sarvESvaran, but it will not, on its own, have the capability to grant him what he desires\u201d. The SrIvaishNavas then asked emperumAnAr \u201cWhat else should we think of as our refuge?\u201d He responded, saying \u201cOnly the words of kALiyan<\/em> are apt to be considered as our refuge\u201d [kALiyan<\/em> is a snake who had troubled the herd and herdsfolk at SrI gOkulam by remaining in the river yamunA]. His prayer to krishNa, who had come to drive him away from yamunA is seen in SrI vishNu purANam SlOkam 5-7-10 \u201csOham thE dhEva dhEvESa nArchanAthau sthuthau na cha<\/em> | sAmArthyavAn krupAmAthra manOvruththi prasIdhamE<\/em> || \u201d (Oh the lord of dhEvathAs! I am incapable of praising or worshipping you. For such a person like me, you should yourself shower your mercy; your divine mind should feel happy and show mercy on me). This SlOkam is explained in detail here, by the vyAkyAthA:<\/p>\n sOham<\/em> \u2013 I, who had coiled myself around your divine form and indulged in activities which are not to your liking and had not freed myself from such activities; such a lowly person<\/p>\n dhEva dhEvEsa<\/em>: your quality is such that not indulging in activities which are not to your liking alone is sufficient to qualify for your mercy. You consider our saying the words \u201cYou should shower your mercy\u201d as \u201crenouncing the undesired\u201d. Just as it has been mentioned in periya thirumozhi 5-6-4 \u201cnanju sOrvadhOr venjina aravam veruvi vandhu nin Saran enach charaNA<\/em> …\u201d (the snake sumukhan<\/em> which spits poison and which is fiery and angry, out of fear for garuda, took refuge under you saying \u201cI am surrendering to you\u201d) Though its anger was against it, since it surrendered by merely saying the words \u201cSaraNam<\/em>\u201d it was granted that. veruvi vandhu<\/em> \u2013 it came running to him out of fear [of garuda]. The fear towards its enemy alone was with the snake<\/p>\n nArchanAthau sthuthaunacha sAmArthyavAn<\/em> \u2013 [kAliyan<\/em> tells krishNa] I am capable of doing everything for myself but incapable if I have to do even a little bit for you [that is my nature]. You are such that you do not expect anything for yourself, from me; I am without any strength to do anything. krishNa tells kALiyan<\/em> \u201cIf you are capable of doing anything for yourself and incapable of doing anything for me, what is it that you want me to do?\u201d<\/p>\n krupA mAthra manOvruththi<\/em> \u2013 You should show your mercy on me, says kALiyan<\/em>. krishNa tells him \u201cFor that you need remorse\u201d kALiyan<\/em> responds saying \u201cBut I do\u00a0 not have even that remorse. Whatever you want to do for me with my feeling of remorse, you should do with your mercy itself\u201d vyAkyAthA cites the reference from SrIrangarAjasthavam 2-97 \u201cbalibhujiSiSupAlE<\/em>\u201d (kAkAsuran<\/em> and SiSupAlan) [kAkAsuran<\/em> was indhra\u2019s son who took the form of a crow in order to trouble sIthAppirAtti when she was with SrI rAma in the forest and SiSupAlan was krishNa\u2019s cousin, who poured scorn on krishNa all the time]. Just as it is mentioned in SrI rAmAyaNam sundhara kANdam 38-34 \u201csa tham nipathitham<\/em>\u201d (that crow fell on earth and sought refuge) the crow experienced sorrow and sought refuge by falling on the earth. SiSupAlan kept reciting your names [though his intention was to abuse krishNa, that he recited the names was sufficient] to get recognised by krishNa. kALiyan<\/em> continues \u201cYour mercy was refused for them because of the initial lowly thoughts that they had. However, since no such fault can be ascribed to me, your mercy can get manifested beautifully\u201d.<\/p>\n viduththa thiruvaruLAl<\/strong> \u2013 through the mercy showered by him; without expecting anything from us, treating our benefit as his own, and showering his mercy.<\/p>\n viduththa<\/strong> \u2013 allowed to come; given<\/p>\n uyalidam peRRu uyndham<\/strong> \u2013 the friend thought \u201cShe has no scope to live; I will not be able to see her alive\u201d. The nAyaki<\/em> tells the friend \u201cAn opportunity arose for my being uplifted. Instead of waiting for it to happen, we got it immediately and got our lives back\u201d. Since the friend had known the nAyakan<\/em> too, she had thought that she had lost both of them. Now, everyone has got uplifted.<\/p>\n anjal<\/strong> \u2013 do not fear<\/p>\n am thOzhi<\/strong> \u2013 <\/em>you are the person who considers my benefit as yours. We are similar to the friendship between SrI rAma and sugrIva as mentioned in SrI rAmAyaNam kishkindhA kANdam 5-17 \u201cEkam dhu:kham sukham cha nau<\/em>\u201d (our mirth and misery are one). Is it not enough to say thOzhi<\/em> (friend)? Why address her as am thOzhi<\/em> (beautiful friend)? Some people would look for same benefits in both theirs and their friends\u2019. However, this friend is such that she does not look for any benefit for herself. She considers whatever benefit that the nAyaki<\/em> gets as her own. This is why she is addressed as am thOzhi<\/em>. SrI rAmAyaNam yudhdha kANdam 18-16 says \u201csuhrudhO vA bhavadhvidhA:<\/em>\u201d \u2013 SrI rAma tells sugrIva \u201cNot all friends are like you\u201d. SrI rAma further tells sugrIva \u201cAs soon as you saw me, you considered your elder brother [vAli] as your enemy, you had more confidence in me than in your brother and you tried to get answers to your confidential problems too. Such was your friendship with me\u201d The nAyaki<\/em> tells her friend \u201cYou considered my benefit as yours and my loss as yours; you were fearful of my loss; now, you do not have to fear\u201d<\/p>\n Or thaN thenRal vandhu<\/strong> \u2013 earlier, the southern breeze was causing me harm; now a cool southern breeze came, tells the nAyaki<\/em>. Breeze will be cool only when united; the nAyaki<\/em> subtly hints that union did take place. The friend too accepts that and is worried as to what will happen if others around know about it. The nAyaki<\/em> says . . .<\/p>\n ayalidai yArum aRindhilar<\/strong> \u2013 None in our vicinity knew about it.<\/p>\n The friend asks her as to what happened further? . . . .<\/p>\n am pUndhuzhAyin inthEn<\/strong> \u2013 the fine drops of honey collected from the flowers of cool, divine thuLasi<\/p>\n puyaludai nIrmaiyinAl<\/strong> \u2013 the southerly breeze assumed the quality of the cool clouds. This talks about the help rendered by the breeze when one had not expected it.<\/p>\n thadaviRRu en pulan kalanE<\/strong> \u2013 it gently touched all my sensory organs and all my ornaments. It touched my sensory organs as if to satisfy their thirst and the ornaments so that they do not slip out of my limbs. Thus the nAyaki<\/em> tells her friend as to how the nAyakan<\/em> united with her.<\/p>\n svApadhESam<\/em> (distinguished meaning): AzhwAr describes that he survived due to the knowledge of sarvESvaran\u2019s auspicious qualities. thaiththirIya upanishath Anandhavalli says Anandham brahmaNO vidhvAn nabibhEthi kuthaSchana<\/em> \u2013 one who knows about the joyfulness of brahmam (sarvESvaran) does not fear anything.<\/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) The nAyakan, after being united with the nAyaki for some time, separated from her. The nAyaki\u2019s friend realised that there was a delay in his returning and that the nAyaki was in distress because of that. The friend thought \u201cHer … 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-42016","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\/42016","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=42016"}],"version-history":[{"count":0,"href":"https:\/\/divyaprabandham.koyil.org\/index.php\/wp-json\/wp\/v2\/posts\/42016\/revisions"}],"wp:attachment":[{"href":"https:\/\/divyaprabandham.koyil.org\/index.php\/wp-json\/wp\/v2\/media?parent=42016"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/divyaprabandham.koyil.org\/index.php\/wp-json\/wp\/v2\/categories?post=42016"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/divyaprabandham.koyil.org\/index.php\/wp-json\/wp\/v2\/tags?post=42016"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}
\n<\/em>uyalidam peRRu uyndham anjalam thOzhi Or thaN thenRal vandhu
\n<\/em>ayalidai yArum aRindhilar am pUndhuzhAyin in thEn
\n<\/em>puyaludai nIrmaiyinAl thadaviRRu en pulan kalanE<\/em><\/p>\n
\nthOzhi<\/em> \u2013 Oh friend!
\nviyal<\/em> \u2013 amazing
\nidam<\/em> \u2013 earth
\nuNda<\/em> \u2013 one who ate
\npirAnAr<\/em> \u2013 sarvESvaran, the benefactor
\nviduththa<\/em> \u2013 gave
\nthiru<\/em> \u2013 praiseworthy
\naruLAl<\/em> \u2013 due to mercy
\nuyal<\/em> \u2013 for being uplifted
\nidam peRRu<\/em> \u2013 getting an opportunity
\nuyndham<\/em> \u2013 we got our lives back
\nanjal<\/em> \u2013 do not fear
\nOr<\/em> \u2013 being unique
\nthaN<\/em> \u2013 cool
\nthenRal<\/em> \u2013 southern wind
\nvandhu<\/em> \u2013 coming and blowing gently
\nam<\/em> \u2013 beautiful
\npU<\/em> \u2013 having flowers
\nthuzhAyin<\/em> \u2013 available in divine thuLasi
\nin<\/em> \u2013 enjoyable
\nthEn<\/em> \u2013 honey
\npuyaludai<\/em> \u2013 cloud\u2019s
\nnIrmaiyinAl<\/em> \u2013 due to its nature
\nen<\/em> \u2013 my
\npulan<\/em> \u2013 senses
\nkalan<\/em> \u2013 ornaments
\nthadaviRRu<\/em> \u2013 touched
\nayalidai yArum<\/em> \u2013 none in the vicinity
\naRindhilar<\/em> \u2013 knew (it)<\/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":"