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 AzhwAr says in this pAsuram \u201crudhran had vowed that he would protect his devotee bANAsuran from kaNNan, and had taken the help of his sons as well as other deities such as kALi, agni et al. However, since he was not able to protect bANAsuran from kaNNan, rudhran left him at the mercy of kaNNan and ran away from the battlefield. kaNNan felt ashamed that rudhran could let go of someone who had taken refuge under him, took pity on bANAsuran and did not kill him. Thus, one could see clearly that kaNNan is merciful and rudhran is not a protector. Does anyone need to explain this?\u201d<\/p>\n\n\n\n vaNdulAvu kOdhai mAdhar kAraNaththinAl veguNdu<\/em> Word-by-Word Meanings<\/strong><\/p>\n\n\n\n vaNdu<\/em> \u2013 beetles Simple Translation<\/strong><\/p>\n\n\n\n For the sake of his daughter, ushai, around whose garland, beetles were roaming continuously, bANAsuran, with anger, waged a battle with krishNa. When that bANAsuran neared krishNan in the battlefield, krishNan severed the thousand shoulders of bANAsuran. rudhran [who had come to help and protect his devotee bANAsuran], with a tonsured head and ash smeared over his body, along with his sons skandha et al, the deity of diseases such as fever, kALi and agni, the deity of fire, ran away from the battlefield, leaving bANAsuran at the mercy of krishNa. Looking at this, krishNa, taking pity on bANAsuran since he felt ashamed at the action of rudhran, let go of bANAsuran with his life.<\/p>\n\n\n\n vyAkyAnam (Commentary)<\/strong><\/p>\n\n\n\n vaNdulAvu kOdhai mAdhar kAraNaththinAl<\/strong> \u2013 for the sake of ushai who had decorated herself with a garland around which beetles were roaming continuously. With the usage of the phrase vaNdulAvu kOdhai mAdhar<\/em> (lady around whose garland beetles were roaming), it is implied that ushai was expectantly awaiting the arrival of anirudhdha, who she had seen in her dream and who was identified by her friend chithralEkai and who was going to bring him to her and that with that expectation, ushai was constantly decorating herself with garland made from freshly blossomed flowers.<\/p>\n\n\n\n veguNdu iNda vANan<\/strong> \u2013 bANAsuran, who, without realising that the one whom he was opposing was the lord of all, went head over heels in engaging in a battle with him.\u00a0 The term veguNdu<\/em> would refer to anger born out of displeasure. iNdal<\/em> \u2013 to go nearby. Just as it has been mentioned in vihagEndhra samhithai 22 as well as in SaraNAgathi gadhyam “pitharam mAtharam dhArAn puthrAn bandhUn sakIn gurUn<\/em> l rathnAni dhanadhAnyAni kshEthrANi cha gruhANi cha<\/em> ll sarvadharmAmScha santhyajya sarvakAmAmScha sAksharAn<\/em> ll lOkavikrAntha charaNau SaraNam thE\u2019vrajam vibhO<\/em> ll” (Oh bhagavAn! Leaving aside father, mother, wife, children, relatives, friends, teachers, gems, wealth and foodgrains, fields, houses, all the means [to attain you] and all the benefits including kaivalyam [<\/em>where the AthmA enjoys itself], along with any taste in these, I take refuge under your divine feet which had mercifully measured the worlds), bhagavAn, who is the natural relative, is one who has to be attained leaving aside those with whom we have relationship through blood. Did not bANAsuran develop enmity towards that bhagavAn, due to his wickedness? When his daughter, ushai, married anirudhdha through the method of gAndharva vivAham<\/em> (a marriage in which a man and a woman get married without the consent of their parents), instead of feeling happy that he has become related to kaNNan, he became angry due to his pride and ego of having a thousand hands.<\/p>\n\n\n\n IrainjgyURu thOLgaLaith thuNiththa nAL<\/strong> \u2013 since the reason for his waging the battle was the strength emanating from his thousand shoulders, kaNNan severed his thousand shoulders. On the day when this happened \u2026<\/p>\n\n\n\n muNdan nIRan makkaL veppu mOdi angi Odidak kaNdu nANi<\/strong> \u2013 rudhran, who had given refuge to bANan and who was bANan\u2019s leader, saying that he will protect him, left him at the mercy of kaNNan and ran away from the battlefield, along with his sons and others.<\/p>\n\n\n\n muNdan nIRan<\/strong> \u2013 rudhran, who had tonsured his head and who had applied ash all over his body. From this, it is clear that he was practising means in order to attain kaNNan [emperumAn].\u00a0rudhran, who normally has a matted hair, also has a tonsured head. Both these forms indicate that he practises a means towards attaining emperumAn. The opinion here is that without realising that he is under the control of kaNNan and that the entity with whom he had engaged in battle was his lord, rudhran came with a tonsured head and ash-smeared body.<\/p>\n\n\n\n makkaL veppu mOdi angi Odidak kaNdu nANi<\/strong> \u2013 rudhran ran away from the battlefield along with his sons such as skandha, who is the head of the army of celestials, the deity for diseases such as fever, kALi and agni who is the leader of forty-nine types of fires. The term mOdi refers to pidAri<\/em> (a village goddess); or it could refer to different forms of kALi. Seeing this, kaNNan felt ashamed. He felt ashamed because he had to fight against people who, instead of protecting one who had taken refuge under them, either by defeating the enemy or getting killed in the battle, ran away from the battle in fear. Alternatively, just as it has been said in the saying “ArthO vA yadhivA dhruptha<\/em>: parEshAm SaraNAgatha<\/em>: l ari<\/em>: prANAn parithyajya rakshithavya<\/em>: kruthAthmanA<\/em> ll” (whether out of fear or without fear, if a person surrenders to an enemy, that person should be protected even if one were to give up his life), instead of protecting the person who had surrendered to one even if one were to give his life, how could he run away from the battlefield, leaving the person who had taken refuge, at the mercy of the enemy? Thus, kaNNan would have felt ashamed due to this reason too.<\/p>\n\n\n\n vANanukku iranginAn emmAyanE<\/strong> \u2013 thus, bANan should have been protected [by rudhran] since he had surrendered to rudhran. [Since he had been left alone in the battle] considering his precarious situation, taking mercy on him, our leader, kaNNan, who had been born in the clan of cowherd people, left only two shoulders of bANan and protected him. Thus, it is seen that some deities, even if they come forward to protect someone, will not render help during times of danger while sarvESvaran (emperumAn), even when he is angry, will protect and be a friend at the time of need. Just as it has been said in SrI rAmAyaNam sundhara kANdam 38-35 “sa tham nipathitham bhUmau SaraNya<\/em>: SaraNAgatham<\/em> l vadhArhamapi kAkuthstha<\/em>: krupayA paryapAlayath<\/em> ll” (SrI rAmapirAn, who is apt to be surrendered to, through his mercy, protected him [kAkAsuran] who had fallen to the ground, though he was fit to be killed, since he surrendered to SrI rAma), isn\u2019t emperumAn one who protected even the great sinner, kAkAsuran?<\/p>\n\n\n\n Next, we will take up the 72nd<\/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) AzhwAr says in this pAsuram \u201crudhran had vowed that he would protect his devotee bANAsuran from kaNNan, and had taken the help of his sons as well as other deities such as kALi, agni et al. However, since … 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-52691","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\/52691","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=52691"}],"version-history":[{"count":2,"href":"https:\/\/divyaprabandham.koyil.org\/index.php\/wp-json\/wp\/v2\/posts\/52691\/revisions"}],"predecessor-version":[{"id":52722,"href":"https:\/\/divyaprabandham.koyil.org\/index.php\/wp-json\/wp\/v2\/posts\/52691\/revisions\/52722"}],"wp:attachment":[{"href":"https:\/\/divyaprabandham.koyil.org\/index.php\/wp-json\/wp\/v2\/media?parent=52691"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/divyaprabandham.koyil.org\/index.php\/wp-json\/wp\/v2\/categories?post=52691"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/divyaprabandham.koyil.org\/index.php\/wp-json\/wp\/v2\/tags?post=52691"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}
iNdavANan iRainjgyURu thOLgaLaith thuNiththa nAL<\/em>
muNdanIRan makkaL veppu mOdiyangi Odidak<\/em>
kaNdu nANi vANanukku iranginAn em mAyanE<\/em><\/p>\n\n\n\n
ulAvu<\/em> \u2013 (continuously) roaming around
kOdhai<\/em> \u2013 one who has garland
mAdhar kAraNaththinAl<\/em> \u2013 for the sake of his daughter, ushai
veguNdu<\/em> \u2013 getting angry
iNda<\/em> \u2013 one who came close-by
vANan<\/em> \u2013 bANAsuran\u2019s
IrainjgyURu thOLgaLai<\/em> \u2013 thousand shoulders
thuNiththa nAL<\/em> \u2013 the day he severed
muNdan nIRan<\/em> \u2013 rudhran, who has tonsured head and body smeared with ash
makkaL<\/em> \u2013 sons such as skandha et al
veppu<\/em> \u2013 deity for diseases such as fever
mOdi<\/em> \u2013 kALi
angi<\/em> \u2013 deity for fire, all these people
Odida<\/em> \u2013 as they ran away [from the battlefield]
kaNdu<\/em> \u2013 looking at that
nANi<\/em> \u2013 feeling ashamed
vANanukku<\/em> \u2013 towards bANAsuran
iranginAn<\/em> \u2013 one who took pity
em AyanE<\/em> \u2013 [he] is only our krishNan<\/p>\n\n\n\n
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