SrI: SrImathE SatakOpAya nama: SrImathE rAmAnujAya nama: SrImadh varavara munayE nama:<\/p>\n\n\n\n
Full series<\/a> >> <\/a>Twelfth decad<\/a><\/p>\n\n\n\n avathArikai (Introduction)<\/strong> \u2013 while those in her proximity told her \u201cSince the ultimate benefit has to come through him, you should wait patiently, in the proper way, until he comes, and not be in a hurry like this\u201d, she says in this pAsuram \u201cyou people too, who do not know my sorrowful state, do not have any qualification to speak a few words like this; I too do not have the qualification to hear your words\u201d.<\/p>\n\n\n\n maRRirundhIrgatku aRiyalAgA mAdhavan enbadhOr anbu thannai<\/em> Word-by-Word Meanings<\/strong><\/p>\n\n\n\n maRRu irundhIrgatku<\/em> \u2013 you, who are different (from my state) Simple Translation<\/strong><\/p>\n\n\n\n I have attained love towards mAdhavan, which you people, who are different from my state, would not know. The words which you people speak are similar to the conversation between a dumb person and a deaf person. I want only one help from you. Carry me to the proximity of mathurA, where kaNNapirAn, who left behind his mother, dhEvaki who had given birth to him painstakingly, and grew up in the house of another mother, yaSOdhA, had reached the wrestling arena ahead of the wrestlers.<\/p>\n\n\n\n vyAkyAnam (Commentary)<\/strong><\/p>\n\n\n\n maRRirundhIrgatku<\/strong> \u2013 for you all, who are different from me. Unlike me, for you, who have firm belief in upAyam<\/em> (means)\u2026.. Alternatively, the term maRRu<\/em> could be combined with the term uraippadhellAm<\/em> which is coming later, and the meaning for that combination could be construed.<\/p>\n\n\n\n irundhIrgatku aRilyalAgA<\/strong> \u2013 just because you are staying in the same place where I am staying, you cannot know about my state. Was it not mentioned in mahAbhAratham udhyOga parvam 68-5? \u201cmAyAm na sEvE bhadhram thE na vruthAdharmamAcharE<\/em> l Sudhdha bhAvam gathO bhakthyA SAsthrAth vEdhmi janArdhanam<\/em> ll\u201d (I do not engage with deceit; let auspicious events happen to you! I will not carry out deceitful deeds. I will have the nature of a pure person. I know about janArdhana [emperumAn] through SAsthras [sacred texts] which are immersed in devotion). dhrutharAshtra, looking at sanjaya his charioteer, says \u201cI too learnt SAsthrams, just like you. There is no deficiency in my knowledge. Despite that, how is it that good meanings come to you easily and I have to listen from you. What is the reason for this?\u201d Sanjaya then tells him this SlOkam \u201cI do not engage with deceitful activities. I am with pure qualities. You are trying to decipher meanings from SAsthras which you have learnt while I am trying to decipher them through SAsthras which are immersed in devotion. Your state is similar to those who seek materials which are not visible to the eyes, with the help of their eyes, while my situation is similar to those who look for them after applying pigment to their eyes [looking deeper than normal]\u201d<\/p>\n\n\n\n mAdhavan enbadhOr anbu thannai<\/strong> \u2013 if I had desired brahmachAri nArAyaNan alone [bachelor; i.e nArayaNan alone, without SrI mahAlakshmi], I could have waited patiently. Did I not desire SrIman nArAyaNan?<\/p>\n\n\n\n mAdhavan enbadhOr anbu<\/strong> \u2013 this could be construed either as \u201cAffection about mAdhavan\u201d or \u201cAffection called as mAdhavan\u201d, In the second meaning, it is to be seen that instead of appearing differently as \u201cAffection\u201d or \u201cRepository for affection\u201d it would appear as \u201cmAdhavan is the epitome for affection\u201d. Just as it has been said in SrI rAmAyaNam ayOdhyA kANdam 17-16 \u201csarvEshAm hi sa dharmAthmA varNAnAm kuruthE dhayAm<\/em> l chathurNAm hi vayasthAnAm thEna thE thamanuvrathA<\/em>: ll\u201d (That rAma, who is the epitome of righteousness, shows his mercy on the four varNas [brAhmaNa, kshaththriya, vaiSya and Sudhra] as well as to people in the four stages of life [infancy, adolescent, youth and old age] and to all others. They are also affectionate towards him), doesn\u2019t emperumAn initially develop love towards his followers and then create affection in them [towards him]? Just as it has been said in thiruvAimozhi 10-10-7<\/a> \u201dkOlamalarp pAvaikku anbAgiya en anbEyO<\/em>\u201d (You are having great love towards me as well due to your love for the beautiful and enjoyable pirAtti), isn\u2019t it the most distinguished matter that she [ANdAL] desired? It was towards that mAdhavan<\/em> that she carried out her love.<\/p>\n\n\n\n anbu thannaiyuRRu<\/strong> \u2013 this could be construed as either \u2013 attaining mAdhavan who is the epitome of love or as one who has total devotion in the matter of affection towards mAdhavan. Just as it has been said in thiruvAimozhi 5-10-1<\/a> \u201cniRandhanUdupukku enadhAviyai ninRu ninRu urukki uNginRa<\/em>\u201d ([matters relating to krishNa] have entered the inner regions of my heart, melted my AthmA and consumed me, every moment), she has complete devotion [toward emperumAn].<\/p>\n\n\n\n irundhEnukku<\/strong> \u2013 when I am unable to sustain myself in separation from him, isn\u2019t it apt for me to reach his place? But I am unable to go since I have lost power in my legs and hence am remaining here.<\/p>\n\n\n\n uraippadhellAm<\/strong> \u2013 for me, who has the desire to attain him, all the words which are spoken to dissuade me from attaining him\u2026<\/p>\n\n\n\n UmaiyarOdu sevidar vArththai<\/strong> \u2013 you have no mouth to speak the words when you do not understand my situation and I do not have the ears to listen to them. The verse has to be transformed to \u201csevidarOdu Umaiyar vArththai<\/em>\u201d to get the correct meaning. A dumb person does not have the qualification to speak, and that is your situation; a deaf person does not have the qualification to hear and that is my situation.<\/p>\n\n\n\n When people in her proximity ask her \u201cHow do you say that your situation is incomprehensible? Wouldn\u2019t the one who created this situation for you, know it?\u201d she responds, through the next verse, that one who does not know the anguish of a mother would not know the anguish of his beloved.<\/p>\n\n\n\n peRRirundhALai ozhiyavE<\/strong> \u2013 observing a ritual for begetting a son, with lot of suffering, dhEvaki had given birth to kaNNan. However, on the day that he was born, did she not have to let go of him? ANdAL says that next\u2026<\/p>\n\n\n\n pOyp pErththu<\/strong> \u2013 unable to bear her separation from her son kaNNan, dhEvaki was in tears. kaNNan, who had not had milk from her bosom, without having any mercy for her, left her immediately.<\/p>\n\n\n\n pErththu oru thAi il vaLarndha<\/strong> \u2013 he grew up in the house of another mother, yaSOdhA. While the mother who gave birth to him was in sorrow, he grew up with yaSOdhA, allowing her to tie him down to a mortar and to beat him. Didn\u2019t dhEvaki too say, as in perumAL thirumozhi 7.5<\/a> \u201cthiruvilEn onRum peRRilEn ellAm dheyva nangai yasOdhai peRRALE<\/em>\u201d (I, who did not have any good fortune, did not enjoy anything. Only yaSOdhA, who is a divine lady, enjoyed [all the childish activities])? Just as it has been said in perumAL thirumozhi 7.8, did not yaSOdhA reach the boundary of ultimate bliss \u201casOdhai thollai inbaththiRudhi kaNdAL<\/em>\u201d (yaSOdhA saw the boundary of unbounded pleasures)?<\/p>\n\n\n\n peRRirundhALai ozhiyavE pOy\u2026..<\/strong> \u2013 it has become his natural quality to harass those who suffer in separation from him. kulaSEkshara nAyaki [kulaSEkhara AzhwAr, in the pathos of a lady] had mercifully said in perumAL thirumozhi 6.4<\/a> \u201cthAy mulaippAlil amudhirukkath thavazhndhu thaLar nadai ittuch chenRu pEy mulai vAy vaiththu nanjai uNdu piththan enRE piRar Esa ninRAy<\/em>\u201d (Even as mother yaSOdhA had nectar-like milk in her bosom, you went crawling and walking unsteadily, and drank the poisoned milk from the demon pUthanA. People reviled you, calling you as being mad, for your action). yaSOdhAp pirAtti could not sustain herself, without suckling you. While she was in sorrow since you had not taken her milk, you had drunk milk from pUthanA, who had come to kill you by applying poison on her bosoms. Due to this, you were reviled by people around, who said that you did not know the difference between those who had affection and those who had deceit in their thoughts.<\/p>\n\n\n\n nambi<\/strong> \u2013 he has this quality alone, in full measure.<\/p>\n\n\n\n maRporundhAmaR kaLamadaindha<\/strong> \u2013 while I was waiting, with deep affection, to embrace you tightly with my form, you would have gone to the wrestling arena, to embrace the wrestlers. maRporundhAmal<\/em> \u2013 instead of uniting with me. Alternatively, maRporundhA maRkaLam<\/em> \u2013 he reached the wrestling arena, much before the wrestlers arrived there in order to engage in the sport of wrestling.<\/p>\n\n\n\n madhuraip puRaththu ennai uyththidumin<\/strong> \u2013 carry me to the proximity of vada madhurai, such that I could approach him before he goes to wrestle with the wrestlers.<\/p>\n\n\n\n Next, we will consider 2nd<\/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 http:\/\/koyil.org<\/a> SrI: SrImathE SatakOpAya nama: SrImathE rAmAnujAya nama: SrImadh varavara munayE nama: Full series >> Twelfth decad avathArikai (Introduction) \u2013 while those in her proximity told her \u201cSince the ultimate benefit has to come through him, you should wait patiently, in the proper way, until he comes, and not be in a hurry like this\u201d, she … 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-54407","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\/54407","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=54407"}],"version-history":[{"count":4,"href":"https:\/\/divyaprabandham.koyil.org\/index.php\/wp-json\/wp\/v2\/posts\/54407\/revisions"}],"predecessor-version":[{"id":54429,"href":"https:\/\/divyaprabandham.koyil.org\/index.php\/wp-json\/wp\/v2\/posts\/54407\/revisions\/54429"}],"wp:attachment":[{"href":"https:\/\/divyaprabandham.koyil.org\/index.php\/wp-json\/wp\/v2\/media?parent=54407"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/divyaprabandham.koyil.org\/index.php\/wp-json\/wp\/v2\/categories?post=54407"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/divyaprabandham.koyil.org\/index.php\/wp-json\/wp\/v2\/tags?post=54407"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}
uRRirundhEnukku uraippadhellAm UmaiyarOdu sevidar vArththai<\/em>
peRRirundhALai ozhiyavE pOyp pErththoru thAyil vaLarndha nambi<\/em>
maRporundhA maRkaLam adaindha madhuraip puRathu ennai uyththidumin<\/em><\/p>\n\n\n\n
aRIyal AgA<\/em> \u2013 not being known
mAdhavan enbadhu Or anbu thannai<\/em> \u2013 regarding love towards mAdhavan
uRRirundhEnukku<\/em> \u2013 to me, who has attained [that love]
uraippadhu ellAm<\/em> \u2013 everything, which you say
UmaiyarOdu sevidar vArththai<\/em> \u2013 it is a waste, similar to a conversation between a dumb person and a deaf person
(what is apt for me to do is\u2026)
peRRirundhALai ozhiya pOy<\/em> \u2013 leaving behind dhEvaki, who had given birth, after enduring all the pain
pErththoru thAy il <\/em>\u2013 in the house of yaSOdhA, another mother
vaLarndha<\/em> \u2013 one who grew up
mal porundhA mal kaLam adaindha<\/em> \u2013 one who had reached the wrestling arena, ahead of the wrestlers
nambi<\/em> \u2013 kaNNapirAn\u2019s
madhurai<\/em> \u2013 madhurApuri
puRaththu<\/em> \u2013 in its proximity
ennai<\/em> \u2013 me
uyththidumin<\/em> \u2013 carry me<\/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":"