SrI: SrImathE SatakOpAya nama: SrImathE rAmAnujAya nama: SrImadh varavara munayE nama:<\/p>\n\n\n\n
Full series<\/a> >> Thirteenth decad<\/a><\/p>\n\n\n\n << Previous<\/a><\/p>\n\n\n\n avathArikai (Introduction)<\/strong> \u2013 she tells them in this pAsuram \u201cEven if the divine nectar from his mouth, which is exclusively mine, is not made available for me, bring the water which flows through the holes in his flute, which would otherwise fall on the ground, and apply it on my face\u201d.<\/p>\n\n\n\n azhilum thozhilum urukkAttAn anjEl ennAn avan oruvan<\/em> Word-by-Word Meanings<\/strong><\/p>\n\n\n\n azhilum<\/em> \u2013 even if I cry Simple Highlights<\/strong><\/p>\n\n\n\n Whether I cry out or worship him, he is not manifesting his divine form. Even if he does not manifest his divine form, he could have, at the least, told me \u201cDo not fear\u201d; he is not saying even that. Such kaNNan is not entering my place, not embracing me tightly, and not going all around me. Alas! When he is playing flute while coming behind the cows, with deep love, under an orchard of peacock feathers, collect the water which is dripping from the holes in that flute and apply it on my face such that it comforts me.<\/p>\n\n\n\n vyAkyAnam (Commentary)<\/strong><\/p>\n\n\n\n azhilum thozhilum urukkAttAn<\/strong> \u2013 whether I cry out shedding tears, or I worship him, he is not manifesting his divine form. In svApadhESam<\/em> (distinguished meaning) the term azhilum<\/em>, being one of the indicators for bhaktha lakshaNam<\/em> (indicators of devotion), refers to bhakthi<\/em> (devotion) and thozhilum<\/em>, being an act of namaskAram<\/em> (performing anjali<\/em> or cupping the palms together as a mark of salutation) refers to prapaththi<\/em> (act of surrendering to emperumAn). Whether one follows the mode of devotion which is self-propelled, though it is against one\u2019s svarUpam<\/em> (basic nature) or the mode of prapaththi<\/em> which will never fail, like a brahmAsthram<\/em> (an ultimate weapon), he is not manifesting his divine form. azhilum<\/em>– even if one were to cry and be obstinate, he does not show himself up. thozhilum<\/em> \u2013 beyond that, while he should worship me, even when I carry out the daring act of worshipping him, he is not showing his form.<\/p>\n\n\n\n thozhilum urukkAttAn<\/strong> \u2013 is this the way by which he follows what has been said in SAsthram (religious treatise) such as jithanthE sthOthram 1-5 \u201cna thE rUpam na cha AkArO na AyudhAni na chAspatham<\/em> l thathA\u2019pi purushAkArO bhakthAnAm thvam prakASasE<\/em> ll\u201d ((your) divine basic nature is not for you; the divine auspicious form is also not for you; the divine weapons also are not for you; the abode of SrI vaikuNtam is also not for you. All these are for the sake of your followers only. You belong to your followers. Though you have svarUpam, rUpam, guNam<\/em> and vibhUthi <\/em>(basic nature, divine form, auspicious qualities and wealth) which are for your followers, you shine as the supreme entity)? While mahAbhAratham udhyOga parvam 42-35 says \u201cyO\u2019nyathA santhamAthmAnam anyathA prathipadhyathE<\/em> l kim thEna na krutham pApam chOrENAthmApahAriNA<\/em> ll\u201d (What sin has not been committed by one who covets AthmA thinking that it belongs to him, while it is the possession of bhagavAn?), clarifying what happens when a jIvan (entity with knowledge) steals the AthmA, he [emperumAn] is stealing the AthmA (his divine form) which belongs to his followers! While SAsthram has denoted both bhakthi<\/em> and prapaththi<\/em> as separate means [to attain emperumAn], did not AzhwArs remove the distinction between these two by saying that their devotion itself is the act of surrendering and their act of surrendering itself is devotion? While SAsthrams have said that both the svarUpam<\/em> (basic nature) and thirumEni<\/em> (his divine form) are to be considered as acceptable, did not AzhwArs clarify firmly that emperumAn\u2019s thirumEni<\/em> and the qualities present in it are more acceptable than his svarUpam<\/em> and the qualities present in it? This is the reason why ANdAL, who is considered as the heir to the clan of AzhwArs and who had exceeded the deeds of all the other AzhwArs, had said that both azhilum<\/em> and thozhilum<\/em> which represent devotion and act of surrendering are same to her, without any distinction between them and that emperumAn\u2019s divine physical form alone is acceptable to her [when she said that he is not manifesting his divine form through the term urukkAttAn<\/em>]. Devotion, as mentioned in SAsthrams, is to be carried out as a means for attaining emperumAn while devotion for these AzhwArs is not like that. This comes to them as a result of anguish of not experiencing him. While SAsthrams have mentioned that qualities of svarUpam<\/em> are apt to be accepted, for AzhwArs who have overflowing affection towards emperumAn, there is nothing beyond the divine form. Haven\u2019t they said this in their pAsurams such that the entire world would know about them? Isn\u2019t it for this reason that AzhwArs attained the pathos of a nAyaki<\/em> (consort of emperumAn) and enjoyed him as his beloveds? If this is the condition for AzhwArs who were born as men and had to take on the pathos of a lady should we even talk about ANdAL who was born naturally as a lady and had said \u201cmAnidavarkkenRu pEchchuppadil vAzhagillEn<\/em>\u201d (I will not live if anyone talks about marrying me off to a human entity)!<\/p>\n\n\n\n anjEl ennAn avan oruvan<\/strong> \u2013 Oh friends! Let it be that he does not know the sufferings of those who have got separated from him. He should have, at the least, known about the nature of his divine form. If he had known about the quality of his divine form which is that \u201cThose who have separated from us will not be able to sustain themselves\u201d, shouldn\u2019t he have come immediately and embraced me?<\/p>\n\n\n\n avan oruvan<\/strong> \u2013 in the third pAsuram, in the verse \u201canjEl ennAn avan orvan<\/em>\u201d it was mentioned about the poor disposition of kaNNapirAn\u2019s qualities vis-\u00e0-vis SrI rAma\u2019s, who is sweet to the heart. Here, through this verse, it shows that despite being born as kaNNan \u201cHe had not known about his divine physical form\u201d. Hadn\u2019t ANdAL said in the first pAsuram of this decad \u201ckaNNan ennum karum dheyvam<\/em>\u201d, mentioning that he had come to manifest the beauty of his eyes only for namesake, and that he remained with the eminence of his being a deity.<\/p>\n\n\n\n thazhuvi<\/strong> \u2013 embracing all my limbs such that the pangs of separation, which I had, would get negated.\u00a0Sri vishNu purANam 5-18-2 says \u201csO\u2019pyEnam dhvajavajrAbja krutha chihnEna pANinA<\/em> l samspruSyAkrushya cha prIthyA sugAdam parishasvajE<\/em> ll\u201d (that krishNa bhagavAn too, with his divine hands identified with flag, vajra<\/em> (diamond) and lotus leaves, pulled akrUra [a minister in kamsan\u2019s court] and embraced him well, affectionately). ANdAL desires that just as he embraced akrUra well such that he was not even seen, emperumAn should embrace her too.<\/p>\n\n\n\n muzhusi<\/strong> \u2013 she desires that after he embraces her, he should smell the top of her head with his nose such that his nose gets caught in her locks, being unable to retrieve himself.<\/p>\n\n\n\n pugundhu ennaich chuRRich chuzhanRu<\/strong> \u2013 after smelling her locks on top of her head, unable to involve himself with anything else, he should remain in her proximity, going around her.<\/p>\n\n\n\n pOgAnAl<\/strong> \u2013 after enjoying like this in union, unless there is a gap, it will be difficult to sustain. These are the steps which take place in their own order, during union. She had desired that all these should happen in her case, but is in distress since he did not do these. Alternatively, it could be construed that due to the maturity in her thoughts, she imagines that she is able to envision him in her mind, making her anguished that she is not able to enjoy him in person, tormenting her, and at the same time, not leaving her too.<\/p>\n\n\n\n thazhaiyin pozhil vAy niraippinnE<\/strong> \u2013 even when he comes in person, he comes as mentioned in periyAzhwAr thirumozhi 3-4-1 \u201cthazhaigaLum thongalum thadhumbi<\/em>\u201d (surrounded on all four sides with umbrellas made of peacock feathers). thazhai<\/em> \u2013 peacock feather. thazhaiyil pozhil<\/em> refers to an orchard of such feathers decked on the head, while he is coming. The term niraippinnE<\/em> refers to his coming behind the cattle. While returning from grazing, instead of coming in front of the cattle, he would come right at the end, to demonstrate that he grazes all these cattle. This is the way he decks himself up, while returning in the evening, in order to get rid of the ennui of having had to graze these cattle during the noon time.<\/p>\n\n\n\n nedumAl<\/strong> \u2013 when he returns, just like a huge pond has got muddled up, he would come, manifesting his affection for the girls. While he comes right at the end to see the girls who are suffering in separation from him through the daytime, he would tell them \u201cI too have my parents. I had to go after the cows to graze them, in line with the task given by my parents. Now, I will not separate from you; should I separate, I cannot sustain my life\u201d<\/p>\n\n\n\n Udhi varuginRa<\/strong> \u2013 the way he plays on the flute, displaying his affection for them, would be such that the girls would on their own seek him out and embrace him.<\/p>\n\n\n\n kuzhalin thuLaivAy nIr koNdu<\/strong> \u2013 if you give all the divine nectar-like water which flows out of the holes in the flute, then too I will not be able to sustain my life. She tells them to give a little bit.<\/p>\n\n\n\n kuLir mugaththuth thadavIrE<\/strong> \u2013 she tells them to get that divine nectar from the flute and smear it on her face such that her fatigue gets removed.<\/p>\n\n\n\n Next, we will consider the 6th<\/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 >> Thirteenth decad << Previous avathArikai (Introduction) \u2013 she tells them in this pAsuram \u201cEven if the divine nectar from his mouth, which is exclusively mine, is not made available for me, bring the water which flows through the holes in his … 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-54486","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\/54486","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=54486"}],"version-history":[{"count":2,"href":"https:\/\/divyaprabandham.koyil.org\/index.php\/wp-json\/wp\/v2\/posts\/54486\/revisions"}],"predecessor-version":[{"id":54556,"href":"https:\/\/divyaprabandham.koyil.org\/index.php\/wp-json\/wp\/v2\/posts\/54486\/revisions\/54556"}],"wp:attachment":[{"href":"https:\/\/divyaprabandham.koyil.org\/index.php\/wp-json\/wp\/v2\/media?parent=54486"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/divyaprabandham.koyil.org\/index.php\/wp-json\/wp\/v2\/categories?post=54486"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/divyaprabandham.koyil.org\/index.php\/wp-json\/wp\/v2\/tags?post=54486"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}
thazhuvi muzhusip pugundhu ennaich cuRRich chuzhanRu pOgAnAl<\/em>
thazhaiyin pozhil vAy niraippinnE nedumAl Udhi varuginRa<\/em>
kuzhalin thuLai vAy nIr koNdu kuLira mugaththuth thadavIrE<\/em><\/p>\n\n\n\n
thozhilum<\/em> \u2013 or if I worship him
urukkAttAn<\/em> \u2013 one who does not manifest his divine form
anjEl ennAn avan<\/em> \u2013 (even if he does not manifest his form) one who does not even say \u201cDo not fear\u201d
oruvan<\/em> \u2013 a great entity (kaNNapirAn)
pugundhu<\/em> \u2013 coming here
ennaith thazhuvi muzhusi<\/em> \u2013 embracing me tightly
suRRich chuzhanRu<\/em> \u2013 coming in front and going behind me
pOgAn<\/em> \u2013 he is not leaving
Al<\/em>! \u2013 alas!
thazhaiyin pozhil vAy<\/em> \u2013 under the orchard of peacock feathers
nirai pinnE<\/em> \u2013 behind the herds of cows
nedumAl<\/em> \u2013 kaNNapirAn, who has deep love
Udhi varuginRa<\/em> \u2013 dripping from blowing
kuzhalin thuLai vAy<\/em> \u2013 formed from the holes in [his] flute
nIr koNdu<\/em> \u2013 bringing the water
mugaththu<\/em> \u2013 on my face
kuLira thadavIr<\/em> \u2013 apply it, in a comfortable manner<\/p>\n\n\n\n
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