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 three previous pAsurams, AzhwAr showed as to how emperumAn had helped those who were born after his rAmAvathAram, by mercifully residing in the huge temple at SrI rangam. Now, in this as well as the next pAsuram, he shows as to how he helped those who came after his krishNAvathAram. What is the connection between the earlier pAsuram and this? Unlike the previous pAsuram, wherein emperumAn remained to be attained by brahmA, who is the head of all the prAkrutha worlds (those made with the help of primordial matter) and who is the most knowledgeable, in this pAsuram AzhwAr says that emperumAn remained in SrI rangam temple in order to be enjoyed by those who did not expect any benefit other than himself and who did not consider any means other than himself.<\/p>\n\n\n\n poRRaiyuRRa muRRal yAnai pOredhirndhu vandhadhaip<\/em> Word-by-Word Meanings<\/strong><\/p>\n\n\n\n poRRai<\/em> \u2013 atop rock Simple Translation<\/strong><\/p>\n\n\n\n SrIrangam is the divine abode where, krishNa, who looked like a mahout and who caught hold of and broke the tusks of the elephant kuvalayApeedam, which stood atop a rock, and came as if it were in a battlefield, resides. It is also the abode where ascetics, who hold a strong, bamboo trident staff having small nodes which look like teeth, and who are deeply involved with matters relating to bhagavAn, think that living in the temple forever is a life worth living. It also has beautiful, cool, water bodies which are full of water.<\/p>\n\n\n\n vyAkyAnam (Commentary)<\/strong><\/p>\n\n\n\n poRRai uRRa muRRal yAnai<\/strong> \u2013 since it is standing atop a rock, it is a strong elephant. AzhwAr hints that if it had been made to stand on sand, during battle, it would not have had firm legs; hence kamsan made it to stand atop a rock. The term poRRai<\/em> refers to rock. Alternatively, since poRRai<\/em> could also refer to a place in forest where elephants inhabit, without any contact with humans, this could mean that kamsan brought kuvalayApeedam from the forest, due to which it became bewildered on looking at human beings and became angry enough to harm.<\/p>\n\n\n\n pOr edhirndhu vandhadhai<\/strong> \u2013 unlike the washerman who came perchance opposite krishNan [and got killed], since this elephant was brought only to wage a battle with krishNa, it came running, as if in a battle.<\/p>\n\n\n\n paRRi uRRu<\/strong> \u2013 without bothering about it, krishNan went towards it on his own. Alternatively, it could mean that he went between its legs, caught hold of its body.<\/p>\n\n\n\n maRRadhan marupposiththa pAgan Ur<\/strong> \u2013 beyond that, he casually broke its tusks, which were meant for killing its enemies by piercing their bodies with them. The abode SrI rangam is the place where such krishNan, who was like an elephant-keeper, dwells. Since the term pAgan<\/em> has been used, which refers to one who keeps the elephant and looks after it by knowing its left and right sides [viz. knowing fully about it] and who controls it by harming it if required, this verse refers to krishNa, who, acting like an elephant-keeper, hurt it in its most critical place and destroyed it.<\/p>\n\n\n\n Through this, it is implied that for those who came after krishNAvathAram, periya perumAL would remove the hurdles which prevent his followers from enjoying him, just as he removed kuvalayApeedam. Didn\u2019t kuvalayApeedam stand as a hurdle for SrI vasudhEvar, dhEvakip pirAtti and the women of mathurA who had assembled near the stage which kamsan had arranged for demonstrating one\u2019s prowess in shooting arrows from bows, in looking at kaNNan? SrI vishNu purANam 5-20-54 says “sakhya: paSyatha krishNasya mukhamathyaruNEkshaNam<\/em> l vikAsiSAradharambhOjamavaSyAya jalOkshitham<\/em> l paribhUya sthitham janma saphalam kriyathAm dhruSa<\/em>: ll” (Oh friends! Look at the eyes of krishNa which have won over [the beauty of] lotus of autumn season, which has been sprinkled with dew. Make use of having been provided with eyes). SrI vishNu purANam 5-20-52 says “mahOthsavamivAsAdhya puthrAnana vilOkanam<\/em> l yuvEva vasudhEvO\u2019bUth vihAbhyAgathAm jarAm<\/em> ll” (SrI vasudhAvar, in order to look at the lotus-like face of his son, got rid of his old age and became a youth). Just as it has been mentioned in these SlOkams, didn\u2019t krishNa give himself to them for their enjoyment?<\/p>\n\n\n\n siRReyiRRu muRRal mUngil mUnRu dhaNdar<\/strong> \u2013 the ascetics, who were holding in their hands, firm bamboo trident staff which had small nodes, looking like teeth. Usage of the term thridhaNdar<\/em> distinguishes the ascetics from brahmAchAris<\/em> (those who are fit to learn vEdhams and who are not yet married) who hold palASadhaNdam<\/em> (a staff made of Indian coral tree) and gruhasthas<\/em> (married people) who hold single dhaNdam<\/em> (staff). The term eyiRu<\/em> refers to teeth; here, it refers to the nodes present in the bamboo staff. muRRal mUngil<\/em> refers to strong bamboo. SrI rAmAyaNam bAlakANdam 56-23 says “dhigbalam kshathriya balam brahmathEjO balam balam<\/em> l EkEna brahmadhandEna sarvAsthrANi hathAnimE<\/em> ll” (Is the strength of being a king, real strength? The strength derived due to brahmathEjas<\/em> (the splendour of worshipping the supreme entity) is the real strength. Due to the brahmadhaNdam<\/em> of vasishtar, all my weapons were destroyed). viSvAmithra says that all his weapons were destroyed by the single staff of sage vasishtar. AzhwAr reminisces the strength of thridhaNdam<\/em> destroying all the weapons of others and not being destroyed by any of the other weapons. He shows that the strength of thridhaNdam<\/em> comes from the ascetics who hold them, through the next two terms.<\/p>\n\n\n\n onRinar<\/strong> \u2013 we could construe this as those whose hearts were firmly entrenched with emperumAn or as those who came to SrIrangam, considering it to be the ultimate benefit, leaving aside all the other divine abodes of emperumAn.<\/p>\n\n\n\n aRRa paRRar<\/strong> \u2013 without attachment towards aiSvaryam<\/em> (opulence) and kaivalyam<\/em> (AthmA enjoying itself), without attachment towards other means such as karma, gyAna<\/em> and bhakthi yOgams<\/em> (paths of deeds, knowledge and devotion, respectively), and considering that perumAL (emperumAn) alone is the means and the ultimate benefit. The terms onRinar<\/em> and aRRapaRRar<\/em> could be considered as stating the greatness of ascetics who were referred to by the term mUnRu dhaNdar<\/em> or they could be considered as describing all the varNASramams<\/em> (those in the specific varNam (brAhmaNa, kshathriya etc) and specific ASramam (brahmachAri, gruhastha etc). In the former instance, these terms would convey the meaning \u201cascetics who hold the trident, who have hearts which are firmly entrenched with emperumAn and who consider matters other than emperumAn as being equivalent to grass\u201d.<\/p>\n\n\n\n suRRi vAzhum<\/strong> \u2013 in all manner, living in the huge temple alone as life worth living. The term suRRi<\/em> refers to being firm in all manner. Alternatively, suRRal<\/em> could also refer to thinking. Thinking of the distinction of the temple, all the time, considering that alone as the sweetest way to live.<\/p>\n\n\n\n andhaNIr arangamE<\/strong> \u2013 SrI rangam huge temple alone is beautiful and has water flow which is invigorating.<\/p>\n\n\n\n Next, we will take up the 53rd<\/sup> 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 three previous pAsurams, AzhwAr showed as to how emperumAn had helped those who were born after his rAmAvathAram, by mercifully residing in the huge temple at SrI rangam. Now, in this as well as the next … Read more<\/a><\/p>\n","protected":false},"author":10,"featured_media":0,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[10,37],"tags":[],"class_list":["post-52393","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\/52393","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=52393"}],"version-history":[{"count":2,"href":"https:\/\/divyaprabandham.koyil.org\/index.php\/wp-json\/wp\/v2\/posts\/52393\/revisions"}],"predecessor-version":[{"id":52417,"href":"https:\/\/divyaprabandham.koyil.org\/index.php\/wp-json\/wp\/v2\/posts\/52393\/revisions\/52417"}],"wp:attachment":[{"href":"https:\/\/divyaprabandham.koyil.org\/index.php\/wp-json\/wp\/v2\/media?parent=52393"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/divyaprabandham.koyil.org\/index.php\/wp-json\/wp\/v2\/categories?post=52393"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/divyaprabandham.koyil.org\/index.php\/wp-json\/wp\/v2\/tags?post=52393"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}
paRRiyuRRu maRRadhan marupposiththa pAganUr<\/em>
siRReyiRRu muRRal mUngil mUnRu dhaNdar onRinar<\/em>
aRRapaRRar suRRi vAzhum andhaNIr arangamE<\/em><\/p>\n\n\n\n
uRRa<\/em> \u2013 standing
muRRal<\/em> \u2013 very strong
yAnai<\/em> \u2013 kuvalayApeedam
pOredhirndhu<\/em> \u2013 opposing in battle
vandhadhai<\/em> \u2013 one which came
uRRu<\/em> \u2013 going towards it
paRRi<\/em> \u2013 catching hold of
maRRu<\/em> \u2013 beyond that
adhan<\/em> \u2013 that kuvalayApeedam\u2019s
maruppu<\/em> \u2013 tusk
osiththa<\/em> \u2013 one who broke
pAgan<\/em> \u2013 krishNan, who looked like a mahout (elephant-keeper)
Ur<\/em> \u2013 the divine abode where he resides
siRRu<\/em> \u2013 small
eyiRRu<\/em> \u2013 nodes which looked like teeth
muRRal<\/em> \u2013 being strong
mUngil<\/em> \u2013 made of bamboo
mUnRu dhaNdar<\/em> \u2013 holding trident staff
onRInar<\/em> \u2013 being deeply involved (with matters relating to bhagavAn)
aRRapaRRar<\/em> \u2013 sanyAsis (ascetics) who have renounced their attachment towards everything
suRRi<\/em> \u2013 thinking (of living in the temple in all manner as worth living)
vAzhum<\/em> \u2013 living forever
am<\/em> \u2013 being beautiful
thaN<\/em> – cool
nIr<\/em> \u2013 having water bodies which are full of water
arangam<\/em> \u2013 it is only the huge temple<\/p>\n\n\n\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","protected":false},"excerpt":{"rendered":"