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, AzhwAr mentioned that emperumAn removes hurdles for his followers such that they could attain him and that he accepts their servitude. In this pAsuram, AzhwAr enjoys the way emperumAn is reclining in thirukkudandhai in order to remove the hurdles for his followers so that they could attain him, just as he removed the hurdle for pirAtti, who never separates from him, for her bhagavadhanubhavam<\/em> (enjoyment with emperumAn) by destroying rAvaNa.<\/p>\n\n\n\n sangu thangu munkai nangai kongai thangal uRRavan<\/em> Word-by-Word Meanings<\/strong><\/p>\n\n\n\n sangu<\/em> \u2013 bangles Simple Translation<\/strong><\/p>\n\n\n\n rAvaNa wanted to embrace sIthAp pirAtti, who had bangles on her forearm. emperumAn went to that rAvaNa\u2019s place and destroyed him by severing his head. Aren\u2019t you ArAvamudhAzhwAn, with divine limbs like lotus, who has a divine form like the invigorating ocean and who is mercifully reclining in thirukkudandhai, where women, with fragrant hair, take a dip in the water which is cool due to that!<\/p>\n\n\n\n vyAkyAnam (Commentary)<\/strong><\/p>\n\n\n\n sangu thangu mun kai<\/strong> \u2013 sIthAp pirAtti whose bangles will not come out of her forearm. When emperumAn takes hold of her hand, it is the bangles which he praises. When he separates from her, it is the bangles which will slip out of her hands. Hence, AzhwAr is referring to her bangles. sangu<\/em> \u2013 bangles made of conch. Since the term thangu<\/em> refers to the fact that the bangles will always be present on her forearm, it indicates that pirAtti will be always together with emperumAn.<\/p>\n\n\n\n nangai<\/strong> \u2013 one who is complete with the beauty of her divine form, with the auspicious qualities of her divine form such as softness etc and with the auspicious qualities of her divine soul such as mercy, patience etc. sIthAp pirAtti is one who is just as she has been mentioned in SrI rAmAyaNam sundhara kANdam 16-5 “thulya SeelavayOvruththAm thulyAbhijanalakshaNAm<\/em> l kongai thangal uRRavan angam manga<\/strong> \u2013 while it is appropriate to take refuge under the divine feet of mother, without even considering that she is the mother, rAvaNa thought of embracing the bosom of such pirAtti. To destroy the physical form of that rAvaNa who thought of carrying out the most inappropriate act. thangal<\/em> \u2013 to embrace. uRRavan<\/em> \u2013 one who thought of. The reason for such a wicked thought is that rAvaNa considered his body as soul. Hence, SrI rAma thought of destroying the body [of rAvaNa] which was the case for his pride.<\/p>\n\n\n\n anRu<\/strong> \u2013 this could be considered as \u2013 on that day when [rAvaNa] separated perumAL and pirAtti on either side of ocean, just like separating body and soul, or as \u2013 on that day when pirAtti, reaching the extreme limit of her sorrow, wanted to end her life by hanging herself by knotting her hair around her neck.<\/p>\n\n\n\n senRu<\/strong> \u2013 just as it has been said in SrI rAmAyaNam ayOdhyA kANdam 1-29 “abhiyAthA praharthA cha sEnAnayaviSAradha<\/em>:: (SrI rAma is one who goes to enemy\u2019s place to wage a war; he is an expert on the rules of war), since he was a great warrior, he went to rAvaNa\u2019s place.<\/p>\n\n\n\n adarththeRindha AzhiyAn<\/strong> \u2013 laying siege on lankA, SrI rAma severed the head of rAvaNa, and through that bliss, he has a divine form which would remove the ennui of the beholder. eRidhal<\/em> \u2013 severing the head.<\/p>\n\n\n\n kongu thangu vArkuzhal madandhaimAr<\/strong> \u2013 women, with long hair, which had lasting fragrance.<\/p>\n\n\n\n kudaindha nIr pongu thaN kudandhaiyuL<\/strong>– the water body in which they had a bath, flowed abundantly due to contact with them. Due to this, thirukkudandhai was able to remove the ennui of everyone. With this verse, it is hinted that the distinguishing adjectives used for thirukkudandhai could be applied to women who welcome followers who reach paramapadham, just as it has been mentioned in kaushIdhakI upanishath 1-34 “tham panchaSathAnyaprasarasAm prathidhAvanthi Satham mAlA hasthA<\/em>: | Satham anjana hasthA<\/em>: Satham chUrNa hasthA<\/em>: Satham vAsO hasthA<\/em>: || Satham paNa hasthAs tham brahmAlanArENAlankurvanthi<\/em> ||” (500 celestial ladies hasten towards that mukthAthmA [who has just reached parama padham]; 100 proceed with garlands in their hands; hundred with black pigment in their hands, for the eyes; hundred with fragrant body powder in their hands; hundred with divine dresses in their hands; hundred with ornaments in their hands; they decorate him with the decorations of brahmam [supreme entity]). This verse is also applicable to women who carry out servitude to ArAvamudhan here [in thirukkudandhai].<\/p>\n\n\n\n kidandha puNdarIganE<\/strong> \u2013 emperumAn is reclining in thirukkudandhai like a forest of lotus flower having blossomed on the entire surface of a pond, with his divine limbs of eyes, hands, legs etc resembling lotus in such a way that his followers could enjoy him.<\/p>\n\n\n\n Thus, through the 56th<\/sup> and 57th<\/sup> pAsurams, AzhwAr has enjoyed the valour and beauty of chakravarthith thirumagan (SrI rAman, the son of emperor dhaSarathan) in the divine form of ArAvamudhan (the presiding idol in thirukkudandhai). In the next two pAsurams, he enjoys the valour and beauty of kaNNan (krishNa) in the divine form of ArAvamudhan.<\/p>\n\n\n\n Next, we will take up the 58th<\/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 previous pAsuram, AzhwAr mentioned that emperumAn removes hurdles for his followers such that they could attain him and that he accepts their servitude. In this pAsuram, AzhwAr enjoys the way emperumAn is reclining in thirukkudandhai in … 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-52452","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\/52452","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=52452"}],"version-history":[{"count":2,"href":"https:\/\/divyaprabandham.koyil.org\/index.php\/wp-json\/wp\/v2\/posts\/52452\/revisions"}],"predecessor-version":[{"id":52480,"href":"https:\/\/divyaprabandham.koyil.org\/index.php\/wp-json\/wp\/v2\/posts\/52452\/revisions\/52480"}],"wp:attachment":[{"href":"https:\/\/divyaprabandham.koyil.org\/index.php\/wp-json\/wp\/v2\/media?parent=52452"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/divyaprabandham.koyil.org\/index.php\/wp-json\/wp\/v2\/categories?post=52452"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/divyaprabandham.koyil.org\/index.php\/wp-json\/wp\/v2\/tags?post=52452"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}
angamanga anRu senRadarththu eRindha AzhiyAn<\/em>
kongu thangu vArkuzhal madandhaimAr kudandha nIr<\/em>
pongu thaN kudandhaiyuL kidandha puNdarIganE<\/em><\/p>\n\n\n\n
thangu<\/em> \u2013 remaining
mun kai<\/em> \u2013 having forearm
nangai<\/em> \u2013 sIthAp pirAtti\u2019s
kongai<\/em> \u2013 in her divine bosom
thangal<\/em> – to remain
uRRavan<\/em> – rAvaNa, who thought of
angam<\/em> \u2013 physical form
manga<\/em> \u2013 to be destroyed
anRu<\/em> \u2013 on a day, at that time
senRu<\/em> \u2013 went (to the place where he resided)
adarththu<\/em> \u2013 fought with
eRIndha<\/em> \u2013 severed his heads
AzhiyAn<\/em> \u2013 one who has a divine form which is invigorating like an ocean
kongu<\/em> \u2013 fragrance
thangu<\/em> \u2013 present always
vAr <\/em>\u2013 being long
kuzhal<\/em> – having locks
madandhaimAr<\/em> – women
kudaindha<\/em> \u2013 took a bath by dipping in
nIr<\/em> \u2013 water
pongu<\/em> \u2013 since it overflows
thaN<\/em> \u2013 being cool
kudandhaiyuL <\/em>\u2013 in divine thirukkudandhai
kidandha<\/em> \u2013 one who is mercifully reclining
puNdarIganE<\/em> \u2013 it is only ArAvamudhAzhwAn (emperumAn\u2019s divine name in kudandhai) who has limbs which are like lotus.<\/p>\n\n\n\n
rAgavO\u2019rhathi vaidhEhim tham chEyamasithEkshaNA<\/em> ll” (for vaidhEhi who has (with SrI rAma) matching qualities, age and conduct, SrI rAma is well suited; with her well-matched pedigree and characteristics, this black-eyed sIthA is also well suited to him). In such sIthAp pirAtti\u2019s case \u2026<\/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":"