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 When the nAyaki<\/em> had to sustain herself by looking at objects which were similar to the nAyakan<\/em>, during the time of separation, the night time entered and started tormenting her. When she was thinking \u201cWho will protect me from the torment of separation?\u201d chandhiran (chandhra – moon) appeared. piLLai amudhanAr used to narrate a story here. One ascetic brAhmaNa was walking through a forest when a cow started following him. He was wondering as to who will protect him from the cow when a tiger happened to come there; it killed the cow and ate it up. It then came in front of the brAhmaNa, twitching its tail. The brAhmaNa thought \u201cI could have at the least saved my life from the cow. Now it appears that there is no way that I could survive this\u201d. The nAyaki<\/em>\u2019s situation is similar to this.<\/p>\n Let us go through the pAsuram and its meanings:<\/p>\n sUzhginRa kangul surungAviruLin karundhiNimbaip Word-by-Word Meanings<\/strong><\/p>\n sUzhginRa<\/em> \u2013 pervading everywhere Simple Translation<\/strong><\/p>\n Let chandhiran, who rose up to split the black coloured darkness which occurred in the night and which pervaded everywhere, split me too. The beautiful and strong chandhiran, who appeared like a son, seems to have risen up only for splitting me. I am alone, with no support, longing for the divine thuLasi garland worn by sarvESvaran, with a languishing heart. Is this the way to live for my complexion?<\/p>\n vyAkyAnam<\/strong><\/p>\n sUzhginRa<\/strong> \u2013 just as praLayam (deluge) pervades everywhere, this [darkness] pervaded everywhere, without leaving a place where one can take rest away from it.<\/p>\n kangul surungA iruLin<\/strong> \u2013 the darkness of the night, without any contraction. There are limits when it is expected to come with full denseness and when it is expected to come without being dense. This did not follow that principle. It was fully dense.<\/p>\n karum thiNimbai<\/strong> \u2013 having a black colour. Through the word thiNimbai<\/em>, strength is indicated. It is as if the petals outside the flower of darkness have been removed and the strong diamond-like darkness inside is manifested.<\/p>\n pOzhginRa . . . <\/strong>\u2013 chandhiran who comes splitting and tearing apart such darkness. Since I do not have any right over anything outside of myself, let that chandhiran harm me too.<\/p>\n pOzhginRa<\/strong> \u2013 darkness and chandhiran are natural enemies. Thus, in the presence of chandhiran, darkness, aside from being torn apart, is being destroyed physically. The strength of darkness and the youthful state of chandhiran are indicated.<\/p>\n thingaL am piLLai<\/strong> \u2013 chandhiran who is like a beautiful child. Initially he appears as a favourable entity, but later turns out to harm us. He is favourable since he is driving out darkness, but is a harmful entity because he reminds the nAyaki <\/em>of her loneliness. SrI rAmAyaNam kishkindhA kANdam 1-71 \u201cpadhmakOSa palASAni dhrushtvA dhrishtir hi manyathE<\/em> l sIthAyA nEthra kOSAbhyAm sadhruSAm ithi lakshmaNa<\/em> ll\u201d (Oh lakshmaNa! Since these petals of lotus flower are like the eyes of sIthA, when I look at them, I am reminded of her eyes and it hurts me) In other words, when one is in distress, differences are not noticed. Would it be proper for the tongue, which is supposed to eat only tasteful food, to eat poison? In other words, without realising the danger which is going to come from chandhiran, is it proper to call him as being beautiful? SrI rAmAyaNam AraNya kANdam 43-24 says \u201cpaSya lakshmaNa …<\/em>\u201d (for the sake of this sIthA, I will catch that deer; protecting her is our duty), in other words dharSi saumithrI<\/em> \u2013 look, lakshmaNa \u2013 they saw the situation at that point of time and did not think of what would happen later.<\/p>\n thuzhAy malarkkE . . .\u00a0 <\/strong>\u2013 desiring to obtain the divine thuLasi garland which decorated his divine shoulder, and having a mind deeply engrossed with that.<\/p>\n thuzhAy malarkkE thAzhginRa<\/strong> \u2013 not thinking of the situation when it does not occur that way<\/p>\n oru thamiyAttiyEn<\/strong> \u2013 for her loneliness, even the loneliness of sithAppirAtti cannot equal. The nAyaki<\/em> was distressed by both the dark night and chandhiran. The term oru<\/em> (one) signifies that there is no simile for her condition.<\/p>\n mAmaikkinRu vAzhginRavARidhuvO<\/strong> \u2013 was it for this that we felt happy that chandhiran has come to remove the distress caused by the dark night?<\/p>\n vandhu thOnRiRRu vAliyadhE<\/strong> \u2013 she laments \u201cJust as chandhiran came to get rid of the darkness of the night, isn\u2019t there a sUriyan (sun) who would get rid of the chandhiran?\u201d\u00a0 She says that chandhiran himself would stay firmly and keep harming.<\/p>\n vAliyadhu<\/strong> \u2013 strong<\/p>\n The verses should be arranged this way to convey the sequential meaning: thingaL am piLLaiyum pOzhga<\/em> \u2013 let that also come and harm; vandhu thOnRiRRu vAliyadhE<\/em> \u2013 over and above that darkness, this chandhiran too appeared to harm; mAmaikkinRu vAzhginRavARidhuvO<\/em> \u2013 is this the way for my complexion to survive?<\/p>\n svApadhESam<\/em> (distinguished meaning): Just as it has been said in periya thiruvandhAdhi 24 \u201ciruLanna mAmEni<\/em>\u201d (divine form which resembles darkness), the dark night reminded AzhwAr of sarvESvaran\u2019s divine form and tormented him. On top of that, chandhiran reminded him of sarvESvaran\u2019s divine face and divine conch and tormented him even further.<\/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) When the nAyaki had to sustain herself by looking at objects which were similar to the nAyakan, during the time of separation, the night time entered and started tormenting her. When she was thinking \u201cWho will protect me from 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-42262","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\/42262","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=42262"}],"version-history":[{"count":0,"href":"https:\/\/divyaprabandham.koyil.org\/index.php\/wp-json\/wp\/v2\/posts\/42262\/revisions"}],"wp:attachment":[{"href":"https:\/\/divyaprabandham.koyil.org\/index.php\/wp-json\/wp\/v2\/media?parent=42262"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/divyaprabandham.koyil.org\/index.php\/wp-json\/wp\/v2\/categories?post=42262"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/divyaprabandham.koyil.org\/index.php\/wp-json\/wp\/v2\/tags?post=42262"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}
\n<\/em>pOzhginRa thingaL am piLLaiyum pOzhga thuzhAy malarkkE
\n<\/em>thAzhginRa nenjaththoru thamiyAttiyEn mAmaikkinRu
\n<\/em>vAzhginRavAru idhuvO vandhu thOnRiRRu vAliyadhE<\/em><\/p>\n
\nkangul<\/em> \u2013 caused by the night
\nsurungA<\/em> \u2013 not contracted (huge)
\nkaru<\/em> \u2013 being black
\niruL<\/em> \u2013 darkness\u2019
\nthiNimbai<\/em> \u2013 strength
\npOzhginRa<\/em> \u2013 splitting
\nam<\/em> \u2013 being beautiful
\npiLLai<\/em> \u2013 favourable like a son
\nthingaLum<\/em> \u2013 chandhiran too
\npOzhga<\/em> \u2013 let him split
\n(only for that)
\nvAliyadhu<\/em> \u2013 strong
\nvandhu thOnRiRRu<\/em> \u2013 it rose up (in the sky)
\nthuzhAy malarkkE<\/em> \u2013 only for the divine garland of thuLasi (worn by sarvESvaran)
\nthAzhginRa<\/em> \u2013 languishing
\nnenjaththu<\/em> \u2013 having heart
\noru thamiyAttiyEn<\/em> \u2013 I, who am lonely, without anyone to assist; my
\nmAmaikku<\/em> \u2013 natural complexion
\ninRu<\/em> \u2013 during this time
\nvAzhginRa ARu<\/em> \u2013 the way I live
\nidhuvO<\/em> \u2013 is it like this?<\/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":"