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 had instructed his heart to think that only emperumAn\u2019s divine feet are the means. In response, his heart told him \u201cJust as it has been said in chAndhOgya upanishath 3-14-2 ‘avAkyanAdhara<\/em>:’ (paramAthmA (supreme entity) is one who does not speak to anyone, due to his majestic nature and who is without any regard (towards any entity)), emperumAn does not expect anyone [to help him]. We have accumulated many karmas (deeds) which will make us to take many births. Once we think that his divine feet are our means, will he come to protect us?\u201d feeling sad. Addressing that sadness, AzhwAr responds in this pAsuram \u201cemperumAn has all relationships with us; with that as the reason, he will remove all our hurdles; he considers granting himself to us as his benefit\u201d. just as emperumAn had given us refuge, as in bhagavath gIthA 18-66 “sarvadharmAn parithyajya mAmEkam SaraNam vraja<\/em> l aham thvA sarva pApEbhyO mOkshayishyAmi mA Sucha<\/em>: ll” (Giving up all righteous paths (which are considered as means), along with their impressions, attain me alone as the means; I will liberate you from all your sins; do not grieve), AzhwAr gives refuge to his heart.<\/p>\n\n\n\n aththanAgi annaiyAgi ALum empirAnumAy<\/em> Word-by-Word Meanings<\/strong><\/p>\n\n\n\n muththanAr<\/em> \u2013 as one who is in mOksham Simple Translation<\/strong><\/p>\n\n\n\n emperumAn, who is in mOksham, is called as mukundhan since he grants us mOksham. He removes various births of ours in which we remain as identical because of having knowledge as basic nature, as well as remain different due to the species in which we are born, such as dhEva etc. He is our father, he is our mother too and he is the lord, having us as his servitors. Oh, ignorant heart! For what reason are you remaining in the ocean of grief?<\/p>\n\n\n\n vyAkyAnam (Commentary)<\/strong><\/p>\n\n\n\n aththanAgi <\/strong>\u2013 as father, who does only good for his children<\/p>\n\n\n\n annaiyAgi<\/strong> \u2013 as mother, who does only what they like.\u00a0 A mother will not do the help which a father does. The father will not do the help which the mother does. The indication is that emperumAn alone does both types of help. Doesn\u2019t mahAbhAratham AraNya parvam 192-56 also say “sarvEshAmEva lOkAnAm pithA mAthA cha mAdhava<\/em>: l gachchadhvamEnam SaraNam SaraNyam purusharshabhA<\/em>: ll” (Oh, the best among men! For all the worlds, it is only lakshmInAthan<\/em> (emperumAn, the divine consort of SrI mahAlakshmi) who is the lord. Take refuge under him who is apt to be taken refuge under)? There is another way to consider the meanings of these two verses:<\/p>\n\n\n\n aththanAgi annaiyAgi<\/strong> \u2013 the indication is that he creates knowledge and nurtures the created knowledge. Isn\u2019t the AchAryan who creates knowledge considered as father, as mentioned in the verse “uthpAdhaka brahmapithrOr garIyAn brahmadha<\/em>: pithA<\/em>“\\ (Between the biological father and the father who gave instructions about brahmam, it is only he who gave instructions about brahmam, is considered as eminent)? When the meaning is considered to be in this manner, it explains the verse gyAnamAgi<\/em> seen in the previous pAsuram.<\/p>\n\n\n\n ALum empirAnumAy<\/strong> \u2013 as my lord, who makes me as his servitor. When desire is created from the knowledge referred to earlier, he will be the lord who makes me as his servitor. Through these three relationships, it is indicated that emperumAn remains as our relative in all the ways. Has it not been mentioned in subAlOpanishath 16 “mAthA pithA bhrAthA nivAsa<\/em>: SaraNam suhruth gathir nArAyaNa<\/em>:” (nArAyaNan remains as the mother, father, brother, residence, means to attain mOksham, friend and one who is attained in mOksham) as well as in periya thirumozhi pAsuram 1-1-6 \u201cempirAn endhai ennudaich chuRRam enakkarasu ennudai vAzhnAL<\/em>\u201d (He is my benefactor, my father, relative in all ways, my lord and the sustainer of my life)?<\/p>\n\n\n\n oththovvAdha palpiRappu ozhiththu nammai AtkOLvAn<\/strong> \u2013What is the reason for remaining as my relative in all these ways? Through the next two lines, AzhwAr says that it is to remove our hurdles and to accept kainkaryam from us, in line with our basic nature.<\/p>\n\n\n\n oththovvAdha palpiRappu ozhiththu<\/strong> \u2013 being discernible as celestial, human, animal and plant species, removing countless births in each of these species. The term oththu ovvAdha<\/em> refers to the identical nature of AthmasvarUpam<\/em> (basic nature of AthmA) on the one hand; on the other hand, to a jIvAthmA, the birth of a child etc is desirable while the birth of enemy is undesirable. Alternatively, this could be construed as being identical through one form and being different through another form. The indication is that while all the jIvAthmAs are identical since they have knowledge as their basic nature, when looked at in terms of their forms, they differ as celestial, human, animal and plant species. Has it not been mentioned in mudhal thiruvandhAdhi 49 \u201cmagizhalagonRE pOl mARum pal yAkkai<\/em>\u201d (just as the seed of magizham<\/em> tree [a flower bearing tree, which has a sweet fragrance] can be kept in a restricted area or an expansive place, the AthmA, based on its karma, could enter either the body of an ant or of a brahmA), taking births repeatedly?<\/p>\n\n\n\n nammai AtkoLvAn<\/strong> \u2013 in order to accept kainkaryam [servitude] from us, who have been samsAris since time immemorial, just as he accepts kainkaryam from nithyasUris; since his [AzhwAr\u2019s] divine mind has been with him in all the births, starting with the first birth during creation, he is including his mind too along with him and uses the term nammai<\/em> [us].<\/p>\n\n\n\n muththanAr<\/strong> \u2013 one who does not have even the impression of samsAram in him. When referring to those who had got liberated, the term mukthar<\/em> is used. This will mean that the person had been in samsAram and has got rid of it at one point of time. In emperumAn\u2019s matter, it is not the case of pradhvamsAbhAvam<\/em> (present at one point of time and disappearing at another point of time); instead, it is the case of prAgabhAvam<\/em> (never present at all) when it comes to connection with samsAram. Isn\u2019t emperumAn always the opposite of anything which is lowly? Through this verse, the distinction with mukthas has been mentioned.<\/p>\n\n\n\n mugundhanAr<\/strong> \u2013 Since the syllable mu<\/em> refers to mukthi (liberation) and the syllable ku<\/em> refers to earth, from etymology, mukum – “mukthibhUmim dhadhAthi ithi mukundha<\/em>:” this term would refer to one who grants the land of liberation. Since nithyasUris, who have had no connection with samsAram since time immemorial, have not been differentiated through the term muththanAr<\/em>, this term [mugundhanAr] by bringing in the ability for emperumAn to grant mOksham, which nithyasUris do not have, differentiates nithyasUris from emperumAn. Thus, through the two terms [muththanAr and mugundhanAr] emperumAn\u2019s being complete with qualities such as gyAna, Sakthi<\/em> etc which are needed to remove our hurdles and his magnanimity in granting mOksham have been mentioned.<\/p>\n\n\n\n pugundhu nammuL mEvinAr<\/strong> \u2013 just as bhagavath gIthA SlOkam 16-19 mentions “thAnaham dhvishatha<\/em>:krUrAn samsArEshu narAdhamAn<\/em> l kshipAmyajas, aSubhAnAsurIshvEva yOnishu<\/em> ll” eththinAl idarkkadal kidaththi<\/strong> \u2013 why are you immersed in the ocean of sorrow? Is it because we know everything which will be beneficial for us and he does not know? Is it because we have the strength to carry out beneficial acts for us and he does not have? Is it because we have the qualification to carry out our activities ourselves and he does not have that qualification? When we are ignorant, incapable and without any qualification and he is omniscient, omnipotent and fully qualified, and when he is ready to help us without looking at his eminence and comes down to our low levels to help us, why are you languishing in the ocean of sorrow?<\/p>\n\n\n\n Ezhai nenjamE<\/strong> \u2013 Oh ignorant heart! Before engaging with matters related to emperumAn, you did not feel even sorry that \u201cWe are without any connection with him\u201d and were in an ignorant state, thinking as if you were sitting atop an elephant. Now, after engaging with him, after he has taken responsibility for our actions, feeling sorrowful is only an act of ignorance, says the AzhwAr.<\/p>\n\n\n\n Ezhaiyar<\/em> \u2013 without knowledge.<\/p>\n\n\n\n The pAsuram has to be rearranged as “muththanAr mugundhanAr \u2013 oththovvAdha palpiRappu ozhiththu nammai AtkoLvAn \u2013 aththanAgi annaiyAgi Alum empirAnumAy \u2013 pugundhu nammuL mEvinAr; Ezhai nenjamE \u2013 eththinAl idarkkadal kidaththi”<\/em>.<\/p>\n\n\n\n Next, we will take up the 116th<\/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 had instructed his heart to think that only emperumAn\u2019s divine feet are the means. In response, his heart told him \u201cJust as it has been said in chAndhOgya upanishath 3-14-2 ‘avAkyanAdhara:’ (paramAthmA (supreme … 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-52983","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\/52983","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=52983"}],"version-history":[{"count":2,"href":"https:\/\/divyaprabandham.koyil.org\/index.php\/wp-json\/wp\/v2\/posts\/52983\/revisions"}],"predecessor-version":[{"id":52999,"href":"https:\/\/divyaprabandham.koyil.org\/index.php\/wp-json\/wp\/v2\/posts\/52983\/revisions\/52999"}],"wp:attachment":[{"href":"https:\/\/divyaprabandham.koyil.org\/index.php\/wp-json\/wp\/v2\/media?parent=52983"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/divyaprabandham.koyil.org\/index.php\/wp-json\/wp\/v2\/categories?post=52983"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/divyaprabandham.koyil.org\/index.php\/wp-json\/wp\/v2\/tags?post=52983"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}
oththovvAdha palpiRappu ozhiththu nammai AtkoLvAn<\/em>
muththanAr mugundhanAr pugundhu nammuL mEvinAr<\/em>
eththinAl idarkkadal kidaththi Ezhai nenjamE<\/em><\/p>\n\n\n\n
mugundhanAr<\/em> \u2013 being called as mukundhan, since he grants mOksham
oththu<\/em> \u2013 appearing to be identical due to knowledge being the basic nature
ovvAdha <\/em>\u2013 appearing to be different, due to differences in the species of birth such as dhEva etc.
palpiRappu<\/em> \u2013 various births of ours
ozhiththu<\/em> \u2013 removing them
nammai AtkoLvAn<\/em> \u2013 in order to take us as his servitors
aththanAgi<\/em> \u2013 as father
annaiyAgi<\/em> \u2013 as mother too
ALum empirAnumAy<\/em> \u2013 being the lord, having us as servitors
pugundhu<\/em> \u2013 pervading us
nammuL<\/em> \u2013 with us
mEvinAr<\/em> \u2013 mingled
Ezhai nenjamE<\/em> \u2013 Oh ignorant heart!
eththinAl<\/em> \u2013 for what reason
idarkkadal <\/em>\u2013 in the ocean of grief
kidaththi<\/em> \u2013 are you remaining?<\/p>\n\n\n\n
(I push those who hate me, who are cruel, who are the lowliest among humans and who are inauspicious, into samsAram, that too in monstrous clans), in our hearts, where we have been acting in such a way that emperumAn had given up on us for a very long time, emperumAn entered and mingled with us harmoniously. AzhwAr says that without looking at our lowliness and his eminence, affirming that he will take responsibility for all our deeds, emperumAn pervaded his mind.<\/p>\n\n\n\n
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