SrI: SrImathE SatakOpAya nama: SrImathE rAmAnujAya nama: SrImadh varavara munayE nama:<\/p>\n\n\n\n
Full series<\/a> >> Eleventh decad<\/a><\/p>\n\n\n\n << Previous<\/a><\/p>\n\n\n\n avathArikai (Introduction)<\/strong> \u2013 she reveals her state to her mothers, from whom she was supposed to hide it.<\/p>\n\n\n\n ezhiludaiya ammanaimIr<\/em>! ennarangaththu innamudhar<\/em> Word-by-Word Meanings<\/strong><\/p>\n\n\n\n ezhil udaiya<\/em> \u2013 having beauty Simple Translation<\/strong><\/p>\n\n\n\n Oh, mothers, who are beautiful! My lord, who is mercifully residing in SrIrangam, is sweet to me, like nectar. He has beautiful locks of hair, beautiful eyes and has beauty due to the lotus rising from his divine navel. That azhagiya maNavALar, made my bangle which is merely called as kazhal vaLai<\/em>, into a bangle which slips out and disappears.<\/p>\n\n\n\n vyAkyAnam (Commentary)<\/strong><\/p>\n\n\n\n ezhiludaiya ammanimIr<\/strong> \u2013 In the previous pAsuram, she mentioned her state of being without ornaments to those who were donning ornaments. In this pAsuram, she mentions about her state of being without beauty to those who have beauty.<\/p>\n\n\n\n ammanaimIr<\/strong> \u2013 her status has changed so much that she has to talk about her being without beauty to those to whom she was to hide her real state and put up an act of having beauty. Did not SrI rAma reveal his distress [caused by separation from sIthAp pirAtti] to iLaiyaperumAL (lakshmaNa) from whom he had to hide, as mentioned in SrI rAmAyaNam kishkindhA kANdam 1-3 \u201csaumithrE SObathE pampA vaidhUrya vimalOdhakA<\/em> l pulla padhmOthpalavathI SobhithA vividhair dhrumai<\/em>: ll\u201d (Oh, lakshmaNa! pampA river is shining like the gem lapis lazuli, having purest water, with blossomed lotus, blue water lily etc, made radiant by many trees)?<\/p>\n\n\n\n ennamudhar<\/strong> \u2013 he is sweet like nectar, for me, unlike the brackish nectar desired by the celestial entities.<\/p>\n\n\n\n arangaththu amudhar<\/strong> \u2013 this nectar is not in heaven; it is in thiruvarangam.<\/p>\n\n\n\n innamudhar<\/strong> \u2013 he is not like the other nectar which gives firmness to the body; he is the ecstatic nectar which gives firmness to life.<\/p>\n\n\n\n kuzhalazhagar vAyazhagar kaNNazhagar koppUzhil ezhukamalap pUvazhagar<\/strong> \u2013 he is the nectar imbibed through the eyes, more distinguished than the nectar which is consumed with mouth. Considering the distinction in the meanings, the verse should be altered as \u201ckaNNazhagar kuzhalazhagar vAyazhagar koppUzhil ezhukamalap pUvazhagar<\/em>\u201d. Losing out to the beauty of his eyes, just like losing out to an arrow, she tried to shift her gaze to his divine locks. The wave from the divine locks pushed her to the shore of his divine mouth. Losing out to the divine mouth, she tried to fall at his feet. In between, his divine navel caught hold of her, viz. the beauty of lotus from his divine navel caught her attention, stealing her eyes. Since she is consumed by love towards him, she engages with his divine form, rather than his divine qualities.<\/p>\n\n\n\n emmAnAr<\/strong> \u2013 one who made me subservient to him, manifesting his beauty. Just as the AthmA lost out to the beauty of emperumAn\u2019s divine eyes, as said in jithanthE<\/em> SlOkam 1 \u201cjithanthE puNdarIkAksha namasthE viSvabhAvana<\/em>: l namasthE\u2019sthu hrishIkESa mahApurusha pUrvaja<\/em> ll\u201d (Oh one with reddish lotus-like eyes! (this AthmA) has been won over by you; (this is) not mine; this is yours. Oh, one who created all the worlds! Oh, one who controls the senses! Oh, one who is the most distinguished in giving! (this AthmA) should be only for you, avoiding being for me), her words too reflect her losing out to his divine form, instead of to the natural SEshithvam<\/em> (quality of being the lord).<\/p>\n\n\n\n ennudaiya kazhal vaLaiyaith thamum kazhal vaLaiyE AkkinarE<\/strong> \u2013 Earlier, reflecting that he had stolen my beauty, I had addressed my mothers as \u201cezhiludaiya ammanimIr<\/em>\u201d. In reality, it does not appear that there was any fault on his part. We could blame him only if there is any shortcoming in his affection. What blame could we place on him when he is of the same mind as we are? Even if he has separated, we had put on firm bangles which will not separate. However, he made that kazhalvaLai<\/em>, which came as an arbitrary name, to be kazhanRozhigiRa vaLai<\/em> (bangle which will slip out and disappear), thus making it as a causative name. How can we blame him for this? By including um<\/em> [also] to thAm<\/em> [as in thAmum<\/em>, meaning he too]] she conveys the meaning that he is of the same mind as she is. This is a nice way of hiding one\u2019s hatred and saying it in the exact opposite manner. By using the term ennudaiya kazhal vaLai<\/em>, her displeasure at his bangle [conch] not slipping out is shown. If his bangle had slipped out, since she would have known his anguish, her bangle would have stayed put. If she knew that he also has distress, her bangle would stay put and not slip out. Assuming that some people ask her \u201cWhy do you say that you alone have lost your bangle. Has not everyone who has separated from him not lost her bangles?\u201d she says \u201cOnly I lost my bangles. Is there anyone who has lost her bangles?\u201d<\/p>\n\n\n\n Next, we will consider the 3rd<\/sup> pAsuram of this decad.<\/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 >> Eleventh decad << Previous avathArikai (Introduction) \u2013 she reveals her state to her mothers, from whom she was supposed to hide it. ezhiludaiya ammanaimIr! ennarangaththu innamudharkuzhalazhagar vAyazhagar kaNNazhagar koppUzhilezhukamalap pUvazhagar emmAnAr ennudaiyakazhal vaLaiyaith thAmum kazhal vaLaiyE AkkinarE Word-by-Word Meanings ezhil udaiya … 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":[10,12],"tags":[],"class_list":["post-54251","post","type-post","status-publish","format-standard","hentry","category-mudhalayiram","category-nachchiyar-thirumozhi"],"_links":{"self":[{"href":"https:\/\/divyaprabandham.koyil.org\/index.php\/wp-json\/wp\/v2\/posts\/54251","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=54251"}],"version-history":[{"count":3,"href":"https:\/\/divyaprabandham.koyil.org\/index.php\/wp-json\/wp\/v2\/posts\/54251\/revisions"}],"predecessor-version":[{"id":54293,"href":"https:\/\/divyaprabandham.koyil.org\/index.php\/wp-json\/wp\/v2\/posts\/54251\/revisions\/54293"}],"wp:attachment":[{"href":"https:\/\/divyaprabandham.koyil.org\/index.php\/wp-json\/wp\/v2\/media?parent=54251"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/divyaprabandham.koyil.org\/index.php\/wp-json\/wp\/v2\/categories?post=54251"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/divyaprabandham.koyil.org\/index.php\/wp-json\/wp\/v2\/tags?post=54251"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}
kuzhalazhagar vAyazhagar kaNNazhagar koppUzhil<\/em>
ezhukamalap pUvazhagar emmAnAr ennudaiya<\/em>
kazhal vaLaiyaith thAmum kazhal vaLaiyE AkkinarE<\/em><\/p>\n\n\n\n
ammanaimIr<\/em> \u2013 Oh, mothers!
arangaththu<\/em> \u2013 mercifully residing in SrIrangam
en in amudhar<\/em> \u2013 being my sweet-like-nectar
kuzhal azhagar<\/em> \u2013 having beautiful divine locks of hair
kaNNazhagar<\/em> \u2013 having beautiful, divine eyes
koppUzhil ezhukamalap pU azhagar<\/em> \u2013 having beauty due to the lotus from the divine navel
emmAnAr<\/em> \u2013 azhagiya maNavALar, who is my swAmy (lord)
ennudaiya<\/em> \u2013 my
kazhal vaLaiyai<\/em> \u2013 bangle, which is called as kazhal vaLai<\/em>, by convention
kazhal vaLaiyE Akkinar<\/em> \u2013 made it as kazhanRu ozhiginRa<\/em> (that which slips out and disappears) bangle, by its derivative name [a name derived from its purpose; here it refers to bangle which is slipping out and disappearing].<\/p>\n\n\n\n
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