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 to apply the [sand] particles from under the divine feet of that kaNNan, who is a shameless person.<\/p>\n\n\n\n nadai onRillA ulagaththu nandhagOpan magan ennum<\/em> Word-by-Word Meanings<\/strong><\/p>\n\n\n\n nadai onRu illA ulagaththu<\/em> \u2013 in this world where all the boundaries have [already] been demolished Simple Translation<\/strong><\/p>\n\n\n\n In this world, where boundaries have already been demolished, I, who am weak, have been tormented to a very great extent by kaNNapirAn, who is without any compassion, who is selfish, who is the consort of SrI mahAlakshmi and who is famously known as the son of SrI nandhagOpar. I am without strength even to move from one side to the other. This being the case, bring the SrIpAdhadhULi<\/em> from the place where he had stepped with his divine foot and apply it on my physical form, from which my life is unwilling to depart.<\/p>\n\n\n\n vyAkyAnam (Commentary)<\/strong><\/p>\n\n\n\n nadai onRillA ulagaththu<\/strong> \u2013 nadai<\/em> refers to limit, boundary. Already, in this world, the boundary for what could be done, by whom \/ what should not be done has mostly got demolished. After kaNNan was born, and the way he tormented people like me, the crossing of boundary has become ten times more severe. During this time, when I am unable to even move, if he comes in front of me, all the boundaries would get restored to their normal levels.<\/p>\n\n\n\n nandhagOpan magan ennum<\/strong> \u2013 How did a person like kaNNan become nandhagOpar\u2019s son? When there was no love-quarrel [between ANdAL and kaNNan], she had said in thiruppAvai 17<\/a> \u201cemperumAn<\/em> nandhagOpAlA ezhundhirAy<\/em>\u201d calling him with respect, since he was the father of kaNNan. Now, when she is having a love quarrel with kaNNan, she is speaking despicably about the relationship between nandhagOpar and kaNNan, by asking as to how he sired such a son. When she was unable to tolerate her anguish, she said, as in nAchchiyAr thirumozhi 12-3<\/a> \u201cnandhagOpAlan kadaiththalaikkE naLLIrutkaN ennai uyththidumin<\/em>\u201d; when she considered nandhagOpan as a righteous person, who was proffering nourishment, sustenance and enjoyment, she said in thiruppAvai 17<\/a> \u201dambaramE thaNNIrE sORE aRam seyyum emperumAn nandhagOpAlA<\/em>\u201d. It was the entrance to the house of such nandhagOpAlan that she wanted to be carried and left. He was one with great compassion, similar to one of our preceptors, siRiyAththAn, who could not tolerate even a blade of grass being stepped upon.<\/p>\n\n\n\n kodiya<\/strong> \u2013 It is not only that. Even if terms of being without compassion, he has gone beyond anyone else.<\/p>\n\n\n\n kadiya<\/strong> \u2013 even among selfish people, there will be people who will only look after their interests and will not harm others. However, kaNNan is not like that. He would not bother about how others are getting harmed; he will be only focussed on getting his interests fulfilled.<\/p>\n\n\n\n thirumAlAl<\/strong> \u2013 yaSOdhA and nandhagOpar, who assists her, have given birth to him who is without compassion and is selfish, just as she [ANdAL] had said in nAchchiyAr thirumozhi 3-9<\/a> \u201canja urappAL asOdhai ANAda vittirukkum<\/em>\u201d and in nAchchiyAr thirumozhi 13-7 \u201cpeRRa thAy vEmbEyAga vaLarththALE<\/em>\u201d. Further, just as it has been mentioned in periya thirumozhi 8-10-1 \u201cvaNdAr pUmAmalar mangai maNanOkkam uNdAnE<\/em>\u201d (oh, one who has as your sustenance, the divine glance, with happiness, of periya pirAttiyAr who was born in a beautiful, distinguished lotus flower which is full of beetles), he has been nurtured by the glance of periya pirAttiyAr and brought up as an entity without compassion and selfishness. Hence, ANdAL says that there is no point in despising him. Since the context is one of talking harshly due to the pangs of separation, she points out to those who are purushakAram<\/em> (recommending entities) and says that they are the ones who are responsible for her pangs of separation, despising them. Didn\u2019t nammAzhwAr to despise like this, as said in thiruvAimozhi 1-4-7 \u201caruLAdha thirumAlArkku<\/em>\u201d (emperumAn who is dear to periya pirAttiyAr and not blessing me))? When explaining this sequence, our pUrvAchAryars [preceptors] used to say that ANdAL, by saying \u201cthirumAlAl<\/em>\u201d is meditating on periya pirAttiyAr as purushakAra bhUthai<\/em> (recommending entity). nanjIyar had asked piLLAn \u201cWhen talking about his absence of compassion, meditating on her [periya pirAttiyAr\u2019s] recommendatory role is not fitting properly. What is the meaning for this?\u201d piLLAn responded, saying \u201cShe [ANdAL] despises pirAttiyAr too since she thinks that emperumAn has learnt about tormenting her from pirAttiyAr\u201d When nanjIyar apprised bhattar about this, bhattar told him \u201cWhen ANdAL considers that it is pirAttiyAr who is the cause for attaining emperumAn, there is no deficiency in thinking that she is the cause when emperumAn is not attained too\u201d, affirming piLLAn\u2019s explanation.<\/p>\n\n\n\n kuLappukkURu koLappattu<\/strong> \u2013 In the fourth pAsuram of this decad, she had spoken about how kaNNan, as a bull, had tormented her through the verse \u201ckArERu uzhakka uzhakkuNdu<\/em>\u201d. Here, since ANdAL does not have any refuge and since there is no one else available for this bull to torment, she speaks about the bull trampling her on the place where she had been already trampled upon.<\/p>\n\n\n\n pudaiyum peyaragillEn<\/strong> \u2013 her condition now is such that it is not necessary for her even to see him. It is enough if she were able to move from side to side.<\/p>\n\n\n\n nAn<\/strong> \u2013 I am suffering on account of kaNNan, just as much SrI rAma had suffered on account of sIthAp pirAtti, as mentioned in SrI rAmAyaNam, sundhara kANdam 36-41 & 42 \u201cna mAmsam rAghavO bhunkthE na chApi madhu sEvathE<\/em> l naiva dhamSAnna maSakAn na kItAn na sarIsrupAn<\/em> ll rAghavO\u2019panayEth gAthrAth thvadhgathEnAntharAthmanA<\/em> ll\u201d (Oh dhEvi (divine consort of emperumAn)! SrI rAma, who has a divine mind which is fully engaged with you, does not eat meat; does not take intoxicating materials; does not push away insects such as flies, mosquitoes, worms etc as well as snakes (which crawl over his divine form)). It appears that if she heard that kaNNan too was suffering, being unable to turn from side to side, she wouldn\u2019t be suffering! However, that kaNNan, being a shameless person, would not suffer like SrI rAma did. Isn\u2019t he of the type who would make various others too to suffer on account of him?<\/p>\n\n\n\n pOtkan midhiththa adippAttil podiththAn koNarndhu pUsIrgaL<\/strong> \u2013 when he goes like this [to torment others] in order to captivate them, it is enough to carry the ammAn podi<\/em> as mentioned in nAchchiyAr thirumozhi pAsuram 2-4<\/a> \u201cmaiyalERRi mayakka unmugam mAyamandhiram thAn kolO<\/em>\u201d (is your face a magical powder to blunt our knowledge and to make us get infatuated with you?). He doesn\u2019t need the sand particles from the place where he had stepped on with his divine feet. It is required only for me, to sustain my life. Thus, just as I am telling you, bring those sand particles from underneath his divine feet and apply them on me so that I will be rid of my disease.<\/p>\n\n\n\n adippAttil podi<\/strong> \u2013 his path is to go after girls and to harass them. Her path is also going after his path in order to get the particles from the places where he had stepped on, when he goes in search of girls to torment them.<\/p>\n\n\n\n pOgA uyir en udambaiyE<\/strong> \u2013 even if I desire, my life is refusing to leave my physical form. Hence, if someone could bring a weapon or poison and sever my life, that would be a deed of righteousness. When asked \u201cCould you not do that yourself?\u201d she says \u201cSince my body is his possession, even if I desire, I do not have the svAthanthryam <\/em>(independence) to get rid of my life. I have to sustain this for his sake\u201d. Did not sIthAp pirAtti complain that there was none to give her a weapon or poison to finish off her life, as mentioned in SrI rAmAyaNam sundhara kANdam 28-16 \u201csA jIvitham kshipramaham thyajEyam vishENa SasthrENa SIthEna vApi<\/em> l vishasya dhAthA na hi mE\u2019sthi kaSchith Sasthrasya vA vESmani rAkshasasya<\/em> ll\u201d (I, who am like that, am going to give up my life through a sharp weapon or poison. (But) in the house of demon, there is none who would offer me a weapon or poison)? Did she not indicate to hanuman, as mentioned in SrI rAmAyaNam sundhara kANdam 36-30? \u201cna chAsya mAthA na pithA na chAnya<\/em>: snEhAdh viSishtOsthi mayA samE vA<\/em> l thAvath thvaham dhUtha jijIvishEyam yAvath pravruththim SruNuyAm priyasya<\/em> (None, including his mother and father, has greater or same love towards that SrI rAma pirAn as I. Oh messenger! I desire to live only until the time that I hear that my dear one is making efforts to redeem me).<\/p>\n\n\n\n Next, we will consider the 7th<\/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 to apply the [sand] particles from under the divine feet of that kaNNan, who is a shameless person. nadai onRillA ulagaththu nandhagOpan magan ennumkodiya kadiya thirumAlAl kuLappuk kURu koLappattuppudaiyum peyarA killEn … 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-54571","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\/54571","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=54571"}],"version-history":[{"count":2,"href":"https:\/\/divyaprabandham.koyil.org\/index.php\/wp-json\/wp\/v2\/posts\/54571\/revisions"}],"predecessor-version":[{"id":54582,"href":"https:\/\/divyaprabandham.koyil.org\/index.php\/wp-json\/wp\/v2\/posts\/54571\/revisions\/54582"}],"wp:attachment":[{"href":"https:\/\/divyaprabandham.koyil.org\/index.php\/wp-json\/wp\/v2\/media?parent=54571"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/divyaprabandham.koyil.org\/index.php\/wp-json\/wp\/v2\/categories?post=54571"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/divyaprabandham.koyil.org\/index.php\/wp-json\/wp\/v2\/tags?post=54571"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}
kodiya kadiya thirumAlAl kuLappuk kURu koLappattup<\/em>
pudaiyum peyarA killEn nAn pOtkan midhiththa adippAttil<\/em>
podiththAn koNarndhu pUsirgaL pOgA uyir ennudambaiyE<\/em><\/p>\n\n\n\n
nandhagOpan magan ennum<\/em> \u2013 being famous as the son of SrI nandhagOpar
kodiya<\/em> \u2013 without compassion
kadiya<\/em> \u2013 being selfish
thirumAlAl<\/em> \u2013 by the consort of SrI mahAlakshmi (kaNNan)
nAn<\/em> \u2013 I, who am weak
kuLappuk kURu koLappattu<\/em> \u2013 having been tormented to a great extent
pudai peyaravum killEn<\/em> \u2013 I do not have the strength even to move from one side to another
(This being the case)
pOtkan<\/em> \u2013 that kaNNan, who is devoid of shame
midhiththa adippAttil<\/em> \u2013 in the place where his divine foot had pressed
podi dhAn<\/em> \u2013 at the least, the SrIpAdhadhULi<\/em> (dust from under the divine foot)
koNarndhu<\/em> \u2013 bringing it
pOgA uyir en udambai<\/em> \u2013 on my physical form, which has life unwilling to go
pUsIrgaL<\/em> \u2013 please apply<\/p>\n\n\n\n
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pramAthA (preceptors) \u2013 http:\/\/acharyas.koyil.org<\/a>
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