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, it was mentioned that \u201cOnly emperumAn is apt to be attained. Since brahmA and Sivan are badhdha jIvas (souls bonded in samsAram) they are not apt to be attained\u201d. In this pAsuram, AzhwAr says that the consort of mahAlakshmi [emperumAn], in order to shower his mercy on samsAris, incarnated as a human being and that he is capable of granting mOksham (liberation) to brahmA, Sivan et al. Through this, AzhwAr mercifully brings out the difference between emperumAn, who is the lord of all celestial entities, and the other deities.<\/p>\n\n\n\n maram podhach charam thurandhu vAli vIzha munnornAL<\/em> Word-by-Word Meanings<\/strong><\/p>\n\n\n\n munnornAL<\/em> \u2013 in an earlier thrEthA yugam [an epoch which follows krutha<\/em> yugam<\/em> (1st epoch, lasting about 1.26 million years] Simple Translation<\/strong><\/p>\n\n\n\n emperumAn incarnated as the son of emperor dhaSarathan, during one of the thrEthA yugams. He pierced seven ebony trees with his arrow. He brought down vAli, by piercing his chest, with his arrow. Entities, other than those who he keeps in his distinguished divine mind, do not have any possibility of carrying out servitude, which is without any deficiency and which is permanent, even if they were to rule brahmalOkam etc.<\/p>\n\n\n\n vyAkyAnam (Commentary)<\/strong><\/p>\n\n\n\n maram podhach charam thurandhu<\/strong> \u2013 shooting an arrow to pierce seven ebony trees in order to create confidence in sugrIva maharAja. Through this it is ascertained that emperumAn has the quality to remove any lingering doubt that one may have regarding his capability to protect.<\/p>\n\n\n\n vAli vIzha munnor nAL uram podhach charam thurandha<\/strong> \u2013 vAli had the strength to tie down rAvaNa to his tail and go all over the worlds. In one of the thrEthA yugams which had passed, emperumAn shot an arrow which pierced vALi\u2019s chest and brought him down. There is a svApadhESam<\/em> (inner meaning) given for this action of creating confidence in sugrIva and killing vAli \u2013 for those who are favourable towards emperumAn [they accept that he is the supreme entity and that he is the means for attaining him] and who do not have any quality which is unfavourable towards him, emperumAn gives them the desire to enjoy him. He removes all the hurdles such as ignorance, karma (effect of past deeds), past impressions, taste, connection with prakruthi<\/em> (primordial matter) etc which come in the way of their enjoying him.<\/p>\n\n\n\n In the previous pAsuram, AzhwAr had said that other deities such as brahmA et al are varam tharamidukkilAdha dhEvar<\/em> (incapable of giving mOksham). In this pAsuram, he shows that emperumAn is the exact opposite of those deities.<\/p>\n\n\n\n umbarALi<\/strong> \u2013 The term umbar<\/em> would refer to nithyasUris<\/em> who are permanent dwellers in the nithyavibhUthi <\/em>(permanent or spiritual realm). Through this, it is implied that emperumAn, who takes such nithyasUris, who have no ignorance, under his wings as his servitors, also helps such lowly monkeys. Alternatively, it could also be considered that nithyasUris are those who realise the simplicity of emperumAn who removes the doubts in the minds of those regarding his ability to protect, by removing their enemies.<\/p>\n\n\n\n empirAn<\/strong> \u2013 through this act of protecting sugrIva, he won me [AzhwAr] over. Alternatively, the term umbar<\/em> could be taken as referring to celestial entities such as brahmA et al. Then, the meaning for umbarALi empirAn<\/em> could be taken as \u2013 through the act of protecting sugrIva, emperumAn is one who has won over both the celestial entities, who desire other benefits, and us [entities such as AzhwAr] who do not desire other benefits, without any distinction The verse uram podhach charam\u00a0thurandha empirAn<\/em> could be taken to imply that the help rendered by emperumAn to sugrIvan is the help rendered by him to AzhwAr.<\/p>\n\n\n\n varam kuRippil vaiththavarkku alAdhu<\/strong> \u2013 apart from those who have been given a place in the distinguished, divine mind of chakravarthith thirumagan (SrI rAma, emperumAn).<\/p>\n\n\n\n varam kuRippu<\/strong> \u2013 distinction for the mind is to consider only good biding for others.<\/p>\n\n\n\n vAnamALilum<\/strong> \u2013 even if they are distinguished with their supreme knowledge and rule over the worlds below and above the earth, such as brahmA et al.<\/p>\n\n\n\n niramba nIdu bhOgam<\/strong> \u2013 the experience which is without any shortcoming and which is permanent. In other words, the bhagavadh anubhavam<\/em> (experiencing emperumAn) which occurs in mOksham due to paramabhakthi<\/em> (ability to sustain oneself in the presence of emperumAn and giving up life in his absence), which is complete, which is vivid and which is permanent.<\/p>\n\n\n\n eththiRaththum yArkkum illaiyE<\/strong> \u2013 it is not that it is not present in brahmA et al who desire other benefits. Even for the most eminent entities who do not desire any benefit other than emperumAn, it will not occur without emperumAn\u2019s mercy. It will not occur without his mercy whether one observes other means such as karma, gyAna, bhakthi yOgams<\/em> (paths of deeds, knowledge and devotion, respectively) or one considers emperumAn who is readily available, as the means to attain him. Irrespective of whether one considers him as the benefit despite having supreme knowledge, and consider him as both the means and the ultimate goal or one considers him as the means and benefit since one does not have any knowledge, for everyone, his mercy alone is the means for attaining mOksham. The collective meaning of this pAsuram is that even for brahmA, Sivan et al who are in eminent positions, without the mercy of the son of dhaSarathan, there is no means for attaining the permanent mOksham.<\/p>\n\n\n\n Next, we will take up the 74th<\/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, it was mentioned that \u201cOnly emperumAn is apt to be attained. Since brahmA and Sivan are badhdha jIvas (souls bonded in samsAram) they are not apt to be attained\u201d. In this pAsuram, AzhwAr says … 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-52695","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\/52695","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=52695"}],"version-history":[{"count":2,"href":"https:\/\/divyaprabandham.koyil.org\/index.php\/wp-json\/wp\/v2\/posts\/52695\/revisions"}],"predecessor-version":[{"id":52730,"href":"https:\/\/divyaprabandham.koyil.org\/index.php\/wp-json\/wp\/v2\/posts\/52695\/revisions\/52730"}],"wp:attachment":[{"href":"https:\/\/divyaprabandham.koyil.org\/index.php\/wp-json\/wp\/v2\/media?parent=52695"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/divyaprabandham.koyil.org\/index.php\/wp-json\/wp\/v2\/categories?post=52695"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/divyaprabandham.koyil.org\/index.php\/wp-json\/wp\/v2\/tags?post=52695"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}
uram podhach charam thurandha umbarALi empirAn<\/em>
varanguRippil vaiththavarkku alAdhu vAnam ALilum<\/em>
nirambu nIdu bhOgam eththiRaththum yArkkum illaiyE<\/em><\/p>\n\n\n\n
maram<\/em> \u2013 seven ebony trees
podha<\/em> \u2013 to be pierced
saram<\/em> \u2013 arrow
thurandhu<\/em> \u2013 shot
vAli<\/em> \u2013 vAli [the monkey king]
vIzha<\/em> \u2013 to fall down
uram<\/em> \u2013 his chest
podha<\/em> \u2013 to pierce
saram<\/em> \u2013 arrow
thurandha<\/em> \u2013 one who shot
umbar Ali<\/em> \u2013 as the lord of celestial entities
empirAn<\/em> \u2013 son of emperor dhaSarathan, and our lord, his
varam<\/em> \u2013 distinguished
kuRippil<\/em> \u2013 in the divine mind
vaiththavarkkalAdhu<\/em> \u2013 other than those who have been kept
vAnam ALilum<\/em> \u2013 even if one were to rule brahma lOkam (world) etc
yArkkum<\/em> \u2013 for anyone
nirambu<\/em> \u2013 without any deficiency
nIdu<\/em> \u2013 permanent
bhOgam<\/em> \u2013 the comfort of servitude
eththiRaththum<\/em> \u2013 by any means
illaiyE<\/em> \u2013 is not there<\/p>\n\n\n\n
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