SrI: SrImathE SatakOpAya nama: SrImathE rAmAnujAya nama: SrImadh varavara munayE nama:<\/p>\n\n\n\n
Full Series<\/a><\/p>\n\n\n\n << Previous<\/a><\/p>\n\n\n\n avathArikai (Introduction)<\/strong><\/p>\n\n\n\n In the previous pAsuram, the term naraththilum piRaththi<\/em> referred to his incarnations in human species, in general. In the pAsuram prior to that (28th<\/sup> pAsuram), through the verse adhuNdu umizhndhu<\/em> his incarnation as AlilaikkaNNan<\/em> (infant on a tender banyan leaf) was spoken. Combining these two, in this pAsuram, AzhwAr engages with the innocence, beauty and power of AlilaikkaNNan<\/em> and in the playful and valorous deed of SrI rAman, who incarnated as a human.<\/p>\n\n\n\n vAnagamum maNNagamum veRpum Ezh kadalgaLum<\/em> Word-by-Word Meanings<\/strong><\/p>\n\n\n\n vAnagamum<\/em> \u2013 svarga lOkam (heaven) Simple Translation<\/strong><\/p>\n\n\n\n Oh one who has eyes like a lotus flower! You swallowed heaven, earth, the seven anchoring mountains, the seven seas and then reclined on a tender banyan leaf. Oh one who has a cool, fragrant, nice, divine garland filled with honey! Aren\u2019t you the one who drew your victorious bow and shot the clay balls on the hunchback and made it go into the body?<\/p>\n\n\n\n vyAkyAnam (Commentary)<\/strong><\/p>\n\n\n\n vAnagamum maNNagamum<\/strong> \u2013 svargam (heaven) along with the celestial entities such as indhra et al, the materials which they enjoy, the implements (means) to enjoy those materials and the places where they enjoy these materials; similarly, the chEthana and achEthana entities on bhUmi (earth). Here, the words vAnagam<\/em> (heaven) and maNNagam<\/em> (earth) refer to the people who inhabit these places, just as it is mentioned in the saying “manjA<\/em>: krOSanthi<\/em>” which literally means that the bed is crying while figuratively, it refers to the people who are lying on the bed, who are crying. Only those who are in these worlds suffer during the time of deluge. Thus, this verse says that celestial entities such as indhra et al, who are worshipped by those who are on earth and who grant them the benefits desired by the people on earth, and the people on earth who worship the celestial entities, are all uniformly protected by emperumAn, without any difference between them, during the threatening time of deluge.<\/p>\n\n\n\n veRpum<\/strong> \u2013 the seven anchoring mountains (such as mEru etc) which sustain earth. Here too, this implies that during the time of deluge, without any distinction, earth, which is sustained and the seven anchoring mountains which sustain earth, are together protected by Alilaik kaNNan (emperumAn on tender banyan leaf) alone. The term veRpu<\/em> denotes all the immovable botanical entities.<\/p>\n\n\n\n Ezh kadalgaLum<\/strong> \u2013 The seven oceans which separate the seven dhvIpams<\/em> (land masses) such as jambhu dhvIpam, plaksha dhvIpam<\/em> etc. The term kadal<\/em> also includes all the creatures which inhabit the oceans. Thus, emperumAn is the protector for entities such as indhra et al who are worshipped, people who worship them, the mountains which sustain earth, earth which is sustained, oceans and the creatures which inhabit the oceans, without any distinction.<\/p>\n\n\n\n pOnagam seydhu<\/strong> \u2013 swallowing them. For a protector, the act of protection is as desired as food is desired by a person who is hungry. katOpanishath 1-2-25 says “yasya brahma cha kshathram chObhE bhavatha Odhana<\/em>: mruthyur yasyOpasEchanam<\/em>” (for that brahmam for whom brAhmaNa and kshathriya people become food and yaman (lord of righteousness) becomes the pickle); brahma sUthram 1-2-9 says “aththA charAcharagrahaNAth<\/em>” ((in the aphorism yasya brahma <\/em>cha) one who is spoken of as eating, is paramAthmA only; this is because the chEthana and achEthana entities, which are moving and stationary, are considered as food). Thus, these two authentic texts too spoke of these entities as being food for paramAthmA.<\/p>\n\n\n\n Alilaith thuyinRa<\/strong> \u2013 reclining on a tender banyan leaf, apt for the form of infant.<\/p>\n\n\n\n puNdarIganE<\/strong> \u2013 Oh one who has limbs which are like lotus flower! Just as thiruvAimozhi 2-5-1 says “senganivAy sengamalam<\/em>” (the divine reddish fruit-like mouth is like a reddish lotus), thiruvAimozhi 2-5-4 says “kaN pAdham kai kamalam<\/em>” (the divine eyes, feet and hands are like lotus flower). Thus, since emperumAn\u2019s divine mouth, divine eyes, divine feet and divine hands are like lotus flower which had just then blossomed, he is apt to be referred to as puNdarIgan<\/em>. Alternatively, this could be considered as emperumAn whose entire divine form is similar to a blossomed lotus flower. The implied meaning is that the happiness felt by him since he is keeping the worlds in his divine stomach and protecting them manifests itself in his divine form, in a radiant manner.<\/p>\n\n\n\n thEnagam sey<\/strong> \u2013 thEn<\/em> could be considered as referring to beetles, in which case this will refer to beetles which are carving out the inner regions of thuLasi. Alternatively, thEn<\/em> could be considered as referring to honey, in which case this will refer to thuLasi flower which is full of honey.<\/p>\n\n\n\n thaNNaRu malarth thuzhAy<\/strong> \u2013 just then blossomed thuLasi flower which is invigoratingly cool and is fragrant.<\/p>\n\n\n\n nan mAlaiyAy<\/strong> \u2013 this could refer to the divine garland which is more beautiful than his divine chest. Or, it could refer to \u2018distinguished garland\u2019 which tells all, that he is the one who protects everyone. Thus, until now, we have enjoyed the amazing power which is natural to emperumAn, the beauty of his limbs which are like lotus flower and the beauty brought about by the decoration with thuLasi garland.<\/p>\n\n\n\n kUn agam pugath theRiththa<\/strong> \u2013 one who shot the balls of hardened clay from his bow in order to push back the hump on the back of the body, into the body. When SrI rAma was a child, he shot the balls of clay, playfully, at the hunched back of kUni [kaikEyi\u2019s servant]. This shows that a playful act, indulged in when he was young, became the reason for annihilating rAvaNa et al in later years [kUni stopped the coronation of SrI rAma because she wanted to take revenge for his shooting clay balls at her]. When he is the entity to protect everyone, everything with him becomes a protecting device.<\/p>\n\n\n\n koRRa villi allaiyE<\/strong> \u2013 when SrI rAma held the bow, demons such as rAvAna et al, who saw his bow and his divine hand, had their stomachs churning. Such was his valour! The word koRRam<\/em> refers to victory and strength. While “vata dhaLa SAyi<\/em>” (one who reclined on a tender banyan leaf) who was referred to as puNdarIganE [in the earlier part of the verse] and SrI rAma, who was referred to as koRRa villi<\/em> are different incarnations, since they denote the same emperumAn, they appear as one to AzhwAr, with one being in the stage of child and another, in the stage of youth.\u00a0 Starting from this pAsuram, until the 34th<\/sup> pAsuram, for five pAsurams, the verse mAyam enna mAyam<\/em> which appears at the end of the 34th<\/sup> pAsuram, appears as the one denoting an activity.<\/p>\n\n\n\n Next, we will take up the 31st pAsuram of this prabandham.<\/p>\n\n\n\n adiyEn krishNa rAmAnuja dhAsan<\/p>\n\n\n\n archived in https:\/\/divyaprabandham.koyil.org<\/a><\/p>\n\n\n\n pramEyam (goal) \u2013 https:\/\/koyil.org<\/a> SrI: SrImathE SatakOpAya nama: SrImathE rAmAnujAya nama: SrImadh varavara munayE nama: Full Series << Previous avathArikai (Introduction) In the previous pAsuram, the term naraththilum piRaththi referred to his incarnations in human species, in general. In the pAsuram prior to that (28th pAsuram), through the verse adhuNdu umizhndhu his incarnation as AlilaikkaNNan (infant on a tender … 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":[10,37],"tags":[],"class_list":["post-51991","post","type-post","status-publish","format-standard","hentry","category-mudhalayiram","category-thiruchchandha-viruththam"],"_links":{"self":[{"href":"https:\/\/divyaprabandham.koyil.org\/index.php\/wp-json\/wp\/v2\/posts\/51991","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=51991"}],"version-history":[{"count":0,"href":"https:\/\/divyaprabandham.koyil.org\/index.php\/wp-json\/wp\/v2\/posts\/51991\/revisions"}],"wp:attachment":[{"href":"https:\/\/divyaprabandham.koyil.org\/index.php\/wp-json\/wp\/v2\/media?parent=51991"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/divyaprabandham.koyil.org\/index.php\/wp-json\/wp\/v2\/categories?post=51991"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/divyaprabandham.koyil.org\/index.php\/wp-json\/wp\/v2\/tags?post=51991"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}
pOnagam seydhu Alilaith thuyinRa puNdarIganE<\/em>
thEnagam sey thaNNaRu malarththuzhAy nan mAlaiyAy<\/em>
kUnagam pugaththeRiththa koRRa villi allaiyE<\/em><\/p>\n\n\n\n
maNNagamum<\/em> \u2013 bhUmi (earth)
Ezh veRpum<\/em> \u2013 seven anchoring mountains
Ezh kadalgaLum<\/em> \u2013 seven oceans
pOnagam seydhu<\/em> \u2013 swallowing them
Alilai<\/em>– on a tender banyan leaf
thuyinRa<\/em> \u2013 one who reclined
puNdrIganE<\/em> \u2013 Oh one with lotus-like eyes!
thEn<\/em> \u2013 honey
sey<\/em> \u2013 filled with
agam<\/em> \u2013 having the internal region
thaN<\/em> \u2013 being cold [comfortable]
naRu<\/em> \u2013 having fragrance
malar thuzhAy<\/em> \u2013 made of thuLasi flowers
nal<\/em> \u2013 good [beautiful]
mAlaiyAy<\/em> \u2013 Oh one who has divine garland!
kUn<\/em> \u2013 hunchback
agam puga<\/em> \u2013 to disappear inside the body
theRiththa<\/em> \u2013 drawing the bow with balls made of clay
koRRa<\/em> \u2013 victorious
villi<\/em> \u2013 one who has the bow
allaiyE<\/em> \u2013 aren\u2019t you?<\/p>\n\n\n\n
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