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 emperumAn asks AzhwAr in his divine mind \u201cYour mind, which is an achEthanam<\/em> (without knowledge) and which is an aid for AthmA, has affection for us, just like a karthA (doer). This huge love which you have towards us is something which we have not seen in samsAram. Why did this huge love develop towards us?\u201d AzhwAr says in this pAsuram \u201cIsn\u2019t this the benefit for your attempt to make a substance out of me, showing your divine beauty and quality of simplicity?\u201d<\/p>\n\n\n\n ponnisUzh arangamEya pUvai vaNNa mAya kEL<\/em> Word-0by-Word Meanings<\/strong><\/p>\n\n\n\n ponni<\/em> \u2013 by the divine river kAviri Simple Translation<\/strong><\/p>\n\n\n\n Oh, periya perumAL, who is an amazing entity, who has the complexion of purple bilberry flower, who has mercifully come to the temple surrounded by the divine river kAviri! Inside my AthmA, which is like a heap of sins, my diligence has sprouted to engage with your divine form which has a unique splendour and is like a huge flower. It is engaging without any deficiency with your svarUpam, rUpam, guNam<\/em> and vibhUthi<\/em>, pervading everywhere.<\/p>\n\n\n\n vyAkyAnam (Commentary)<\/strong><\/p>\n\n\n\n ponnisUzh arangamEya pUvai vaNNa<\/strong> \u2013 Oh, one with the divine complexion of a purple-coloured bilberry flower, who resides for me constantly in SrI rangam, which is surrounded by the river kAviri. Isn\u2019t the divine river kAviri like a garland on the shoulder, flowing on both sides of the temple, as a decorative ornament! Just as virajA river has surrounded parama padham, kAviri has surrounded SrI rangam. emperumAn resides constantly in parama padham in order to be enjoyed by nithyasUris who do not have any connection with samsAram. He resides in thiruppARkadal in order to make the dwellers of SvEthadhvIpam, which is in its proximity, to enjoy him occasionally. You reside in SrI rangam constantly in order to create an involvement in me, who is a heap of sins, towards you and to make me enjoy you. Through the term pUvai vaNNa<\/em>, it has been shown that he has a divine form which attracts others towards him and which is like a purple-coloured bilberry flower in terms of tenderness and complexion.<\/p>\n\n\n\n mAya<\/strong> \u2013 Oh, one who is an amazing entity! The implied meaning is that he has an amazing affability and simplicity which cannot be seen in anyone else.<\/p>\n\n\n\n kEL<\/strong> \u2013 you should mercifully listen to how I had developed an involvement through your divine beauty and simplicity. Even if you, who had helped me in developing this, had forgotten, I, who am thankful towards you, will not forget.<\/p>\n\n\n\n ennadhAvi ennum valvinaiyuL kozhundhezhundhu<\/strong> \u2013 being called as AthmA<\/em>, which is a heap of sins, an involvement towards you sprouted. Didn\u2019t this involvement, which normally comes after getting rid of sins which are hurdles in carrying out karmayOgam<\/em> (attaining emperumAn through the path of deeds) come in me even when I had a heap of sins, due to the eminence of your divine beauty? AzhwAr is thinking of his previous state of being the repository of sins instead of thinking that his svarUpam <\/em>(basic nature) is one of gyAnam<\/em> and Anandham <\/em>(knowledge and happiness, respectively).<\/p>\n\n\n\n unna pAdham enna ninRa oNsudark kozhumalar<\/strong> \u2013 Here, the word pAdham <\/em>represents emperumAn\u2019s thirumEni (divine form).\u00a0 The divine form which has been mentioned in vEdhAnthams as being effulgent and as being soft, like a flower. The implied meaning is that just as it has been said in rig vEdha ashtakam 2-2-25 “yuvA\u2019kumAra<\/em>:” (one who is more in the stage of youth, with a little bit of adolescence), the reason for the appearance of involvement in him is the divine form which is at the start of the youthful state, and which is very tender. Since AzhwAr is a SEshabhUthar<\/em> (servitor), he calls the divine form as pAdham<\/em> (divine feet).<\/p>\n\n\n\n manna vandhu pUNdu<\/strong> \u2013 engaging [with emperumAn\u2019s divine feet], without any separation. pUNdu <\/em>indicates that emperumAn\u2019s divine feet were solely engaged with him, instead of going to anyone else.<\/p>\n\n\n\n vAttaminRi engum ninRadhE<\/strong> \u2013 without being disturbed by the lowly entities of worldly pursuits such as Sabdham (sound) etc, the involvement stood fixed on your svarUpam, rUpam, guNam, vibhUthi\u00b8<\/em>in all these. This involvement initially held on to his divine form. This divine form, since it manifests the six important qualities of gyAna, bala, aiSvarya, vIrya, Sakthi <\/em>and thEjas <\/em>(knowledge, strength, wealth, valour, power and splendour respectively), impelled that involvement in these six qualities. Those qualities urged that involvement to engage with dhivyAthma svarUpam<\/em> (the divine basic nature of emperumAn\u2019s AthmA) which is their abode. That dhivyAthma svarUpam<\/em> impelled AzhwAr\u2019s involvement in the ubhayavibhUthi<\/em> (the spiritual realm of parama padham and the materialistic realm of samsAram) which are controlled by it. Thus, the indication is that in my (AzhwAr\u2019s) involvement and devotion, your (emperumAn\u2019s) svarUpam, rUpam, guNam<\/em> and vibhUthi<\/em> became immersed.<\/p>\n\n\n\n Next, we will take up the 120th<\/sup> which is the final 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) emperumAn asks AzhwAr in his divine mind \u201cYour mind, which is an achEthanam (without knowledge) and which is an aid for AthmA, has affection for us, just like a karthA (doer). This huge love which you have towards … 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-53012","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\/53012","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=53012"}],"version-history":[{"count":2,"href":"https:\/\/divyaprabandham.koyil.org\/index.php\/wp-json\/wp\/v2\/posts\/53012\/revisions"}],"predecessor-version":[{"id":53024,"href":"https:\/\/divyaprabandham.koyil.org\/index.php\/wp-json\/wp\/v2\/posts\/53012\/revisions\/53024"}],"wp:attachment":[{"href":"https:\/\/divyaprabandham.koyil.org\/index.php\/wp-json\/wp\/v2\/media?parent=53012"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/divyaprabandham.koyil.org\/index.php\/wp-json\/wp\/v2\/categories?post=53012"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/divyaprabandham.koyil.org\/index.php\/wp-json\/wp\/v2\/tags?post=53012"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}
ennadhAvi ennum valvinaiyuL kozhundhu ezhundhu<\/em>
unnapAdham enna ninRa oNsudark kozhumalar<\/em>
manna vandhu pUNdu vAttam inRi engum ninRadhE<\/em><\/p>\n\n\n\n
sUzh<\/em> \u2013 being surrounded
arangam mEya<\/em> \u2013 one who has mercifully come to the temple
pUvai vaNNa<\/em> \u2013 one who has the complexion of a purple bilberry flower
mAya<\/em> \u2013 Oh periya perumAL, who is an amazing entity!
kEL<\/em> \u2013 you should mercifully listen
ennadhu Avi ennum<\/em> \u2013 known as my AthmA
valvinaiyuL<\/em> \u2013 inside the heap of strong sins
kozhundhu ezhundhu<\/em> \u2013 (called as diligence towards you) sprout coming out
unna pAdham enna ninRa<\/em> \u2013 mentioned in vEdhAnthams (the second part of vEdhams dealing with emperumAn) as your divine auspicious form
oN sudar<\/em> \u2013 as a unique effulgence
kozhu malar<\/em> \u2013 in the tender divine form which is like a huge flower
manna vandhu<\/em> \u2013 coming firmly
pUNdu <\/em>\u2013 engaging
vAttaminRi<\/em> \u2013 without deficiency
engum<\/em> \u2013 in your svarUpam (basic nature), rUpam <\/em>(divine form), guNam <\/em>(auspicious qualities) and vibhUthi<\/em> (wealth), everywhere
ninRadhE<\/em> – pervaded<\/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":"