\u0b95\u0bbe\u0bae\u0bae\u0bcd \u0bb5\u0bc6\u0b95\u0bc1\u0bb3\u0bbf \u0bae\u0baf\u0b95\u0bcd\u0b95\u0bae\u0bcd \u0b87\u0bb5\u0bcd\u0bae\u0bc2\u0ba9\u0bcd\u0bb1\u0ba9\u0bcd
\n\u0ba8\u0bbe\u0bae\u0bae\u0bcd \u0b95\u0bc6\u0b9f\u0b95\u0bcd\u0b95\u0bc6\u0b9f\u0bc1\u0bae\u0bcd \u0ba8\u0bcb\u0baf\u0bcd.<\/p>","protected":false},"excerpt":{"rendered":"
When desire, anger and delusion, these three, are destroyed even to their very name, suffering too will perish.<\/p>","protected":false},"featured_media":0,"template":"","kural_section":[32],"literary_category":[6],"author_poet":[22],"thinai_type":[],"work_title":[12],"class_list":["post-562","verse","type-verse","status-publish","hentry","kural_section-thuravaraviyal","literary_category-patinenkilkanakku","author_poet-thiruvalluvar","work_title-thirukkural"],"acf":{"traditional_verse_number":"\u0b95\u0bc1\u0bb1\u0bb3\u0bcd 360","verse_sort":360,"tamil_verse_text":"\u0b95\u0bbe\u0bae\u0bae\u0bcd \u0bb5\u0bc6\u0b95\u0bc1\u0bb3\u0bbf \u0bae\u0baf\u0b95\u0bcd\u0b95\u0bae\u0bcd \u0b87\u0bb5\u0bcd\u0bae\u0bc2\u0ba9\u0bcd\u0bb1\u0ba9\u0bcd\n\u0ba8\u0bbe\u0bae\u0bae\u0bcd \u0b95\u0bc6\u0b9f\u0b95\u0bcd\u0b95\u0bc6\u0b9f\u0bc1\u0bae\u0bcd \u0ba8\u0bcb\u0baf\u0bcd.","english_translation":"","historical_notes":"","kural_adhigaram":105,"transliteration":"Kaamam Vekuli Mayakkam Ivaimundran \/ Naamam Ketakketum Noi","couplet_en":"As desire and anger and delusion leave a man, his ills also follow their pace and slowly melt away.","word_meanings":"\u0b95\u0bbe\u0bae\u0bae\u0bcd | \u0bb5\u0bbf\u0bb0\u0bc1\u0baa\u0bcd\u0baa\u0bae\u0bcd, \u0b86\u0b9a\u0bc8\n\u0bb5\u0bc6\u0b95\u0bc1\u0bb3\u0bbf | \u0b9a\u0bbf\u0ba9\u0bae\u0bcd\n\u0bae\u0baf\u0b95\u0bcd\u0b95\u0bae\u0bcd | \u0bae\u0baf\u0b95\u0bcd\u0b95\u0bae\u0bcd, \u0bae\u0baf\u0b99\u0bcd\u0b95\u0bc1\u0ba4\u0bb2\u0bcd\n\u0b87\u0bb5\u0bcd\u0bae\u0bc2\u0ba9\u0bcd\u0bb1\u0ba9\u0bcd | \u0b87\u0ba8\u0bcd\u0ba4 \u0bae\u0bc2\u0ba9\u0bcd\u0bb1\u0bbf\u0ba9\u0bcd\n\u0ba8\u0bbe\u0bae\u0bae\u0bcd \u0b95\u0bc6\u0b9f | \u0baa\u0bc6\u0baf\u0bb0\u0bc1\u0bae\u0bcd \u0b95\u0bc6\u0b9f\u0bc1\u0bae\u0bcd\u0baa\u0b9f\u0bbf, \u0bae\u0bc1\u0bb1\u0bcd\u0bb1\u0bbf\u0bb2\u0bc1\u0bae\u0bcd \u0b85\u0bb4\u0bbf\u0baf\n\u0b95\u0bc6\u0b9f\u0bc1\u0bae\u0bcd | \u0b85\u0bb4\u0bbf\u0baf\u0bc1\u0bae\u0bcd\n\u0ba8\u0bcb\u0baf\u0bcd | \u0ba4\u0bc1\u0ba9\u0bcd\u0baa\u0bae\u0bcd","meaning_ta":"\u0b95\u0bbe\u0bae\u0bae\u0bcd, \u0bb5\u0bc6\u0b95\u0bc1\u0bb3\u0bbf, \u0bae\u0baf\u0b95\u0bcd\u0b95\u0bae\u0bcd \u0b8e\u0ba9\u0bcd\u0ba9\u0bc1\u0bae\u0bcd \u0b87\u0ba8\u0bcd\u0ba4 \u0bae\u0bc2\u0ba9\u0bcd\u0bb1\u0bbf\u0ba9\u0bcd \u0baa\u0bc6\u0baf\u0bb0\u0bc1\u0bae\u0bcd \u0b87\u0bb2\u0bcd\u0bb2\u0bbe\u0bae\u0bb2\u0bcd \u0b85\u0bb4\u0bbf\u0baf\u0bc1\u0bae\u0bbe\u0bb1\u0bc1 \u0ba8\u0bc0\u0b99\u0bcd\u0b95\u0bbf\u0ba9\u0bbe\u0bb2\u0bcd, \u0ba4\u0bc1\u0ba9\u0bcd\u0baa\u0bae\u0bcd \u0b85\u0bb4\u0bbf\u0ba8\u0bcd\u0ba4\u0bc1\u0baa\u0bcb\u0b95\u0bc1\u0bae\u0bcd.","meaning_en":"When desire, anger and delusion, these three, are destroyed even to their very name, suffering too will perish.","explanation_ta":"\u0bb5\u0bb3\u0bcd\u0bb3\u0bc1\u0bb5\u0bb0\u0bcd \u0b87\u0b99\u0bcd\u0b95\u0bc7 \u0ba4\u0bc1\u0ba9\u0bcd\u0baa\u0ba4\u0bcd\u0ba4\u0bbf\u0ba9\u0bcd \u0bae\u0bc2\u0ba9\u0bcd\u0bb1\u0bc1 \u0bae\u0bc1\u0b95\u0bcd\u0b95\u0bbf\u0baf \u0bb5\u0bc7\u0bb0\u0bcd\u0b95\u0bb3\u0bc8\u0baa\u0bcd \u0baa\u0b9f\u0bcd\u0b9f\u0bbf\u0baf\u0bb2\u0bbf\u0b9f\u0bc1\u0b95\u0bbf\u0bb1\u0bbe\u0bb0\u0bcd: \u0b95\u0bbe\u0bae\u0bae\u0bcd, \u0bb5\u0bc6\u0b95\u0bc1\u0bb3\u0bbf, \u0bae\u0baf\u0b95\u0bcd\u0b95\u0bae\u0bcd. \u0b95\u0bbe\u0bae\u0bae\u0bcd \u0b8e\u0ba9\u0bcd\u0baa\u0ba4\u0bc1 \u0b86\u0b9a\u0bc8, \u0bb5\u0bbf\u0bb0\u0bc1\u0baa\u0bcd\u0baa\u0bae\u0bcd; 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Desire runs after pleasure. Anger rises when what is desired is not obtained or is obstructed. Delusion is ignorance, which confuses what is true with what is false. The three are linked: when desire is thwarted, anger arises, and in anger, delusion is born. The Gita explains the same chain.\n\nThe phrase 'naamam keda' is deep. 'Naamam' means name. The meaning is that they should perish so completely that not even their name remains. An old anger may subside a little, yet at the mere recollection of its name it may flare up again. So suppressing it on the surface is not enough; the root must be severed. Commentators also explain 'naamam keda' as 'their very nature perishing'.\n\nThe word 'noi' here refers not to bodily illness but to the sickness of the mind and the suffering of life. Modern science also shows that stress, anger and craving contribute to bodily illness. So a life free of these three leads not only to peace of mind but also to health.\n\nIn practice it is not easy. But conquering one small anger each day, giving up one needless wish, and testing one deluded thought gradually lead us to this path. Notice that the verse speaks of cutting the name, not of fighting the thing for ever. We win a long battle by changing the ground on which it was fought. If we stop feeding desire, anger loses its fuel, and where anger is absent, clarity has room to grow. That is the quiet method tucked into this single line.","story_title_ta":"\u0bb5\u0bbf\u0b9a\u0bc1\u0bb5\u0bbe\u0bae\u0bbf\u0ba4\u0bcd\u0ba4\u0bbf\u0bb0\u0bb0\u0bbf\u0ba9\u0bcd \u0bb5\u0bc6\u0bb1\u0bcd\u0bb1\u0bbf","story_ta":"\u0bb5\u0bbe\u0bb2\u0bcd\u0bae\u0bc0\u0b95\u0bbf \u0bb0\u0bbe\u0bae\u0bbe\u0baf\u0ba3\u0ba4\u0bcd\u0ba4\u0bbf\u0ba9\u0bcd \u0baa\u0bbe\u0bb2\u0b95\u0bbe\u0ba3\u0bcd\u0b9f\u0ba4\u0bcd\u0ba4\u0bbf\u0bb2\u0bcd \u0bb5\u0bbf\u0b9a\u0bc1\u0bb5\u0bbe\u0bae\u0bbf\u0ba4\u0bcd\u0ba4\u0bbf\u0bb0\u0bb0\u0bbf\u0ba9\u0bcd \u0b95\u0ba4\u0bc8 \u0b9a\u0bca\u0bb2\u0bcd\u0bb2\u0baa\u0bcd\u0baa\u0b9f\u0bc1\u0b95\u0bbf\u0bb1\u0ba4\u0bc1. \u0b85\u0bb5\u0bb0\u0bcd \u0b92\u0bb0\u0bc1 \u0b95\u0bbe\u0bb2\u0ba4\u0bcd\u0ba4\u0bbf\u0bb2\u0bcd \u0b95\u0bcc\u0b9a\u0bbf\u0b95 \u0bae\u0ba9\u0bcd\u0ba9\u0ba9\u0bcd. \u0bb5\u0b9a\u0bbf\u0bb7\u0bcd\u0b9f \u0bae\u0bc1\u0ba9\u0bbf\u0bb5\u0bb0\u0bbf\u0ba9\u0bcd \u0b95\u0bbe\u0bae\u0ba4\u0bc7\u0ba9\u0bc1 \u0bb5\u0bb4\u0bbf\u0bb5\u0ba8\u0bcd\u0ba4 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\u0b85\u0bb5\u0bb0\u0bcd\u0b95\u0bb3\u0bc1\u0b95\u0bcd\u0b95\u0bc1\u0b9a\u0bcd \u0b9a\u0bca\u0ba9\u0bcd\u0ba9 \u0b95\u0ba4\u0bc8\u0b95\u0bb3\u0bcd \u0baa\u0bb2\u0bb5\u0bb1\u0bcd\u0bb1\u0bbf\u0bb2\u0bcd \u0ba4\u0bae\u0bcd \u0b9a\u0bca\u0ba8\u0bcd\u0ba4 \u0bb5\u0bc6\u0bb1\u0bcd\u0bb1\u0bbf \u0ba4\u0bcb\u0bb2\u0bcd\u0bb5\u0bbf\u0b95\u0bb3\u0bc8\u0baf\u0bc1\u0bae\u0bcd \u0baa\u0b95\u0bbf\u0bb0\u0bcd\u0ba8\u0bcd\u0ba4\u0bc1\u0b95\u0bca\u0ba3\u0bcd\u0b9f\u0bbe\u0bb0\u0bcd \u0b8e\u0ba9\u0bcd\u0bb1\u0bc1 \u0b95\u0bc2\u0bb1\u0bc1\u0bb5\u0bb0\u0bcd. \u0ba4\u0bae\u0bcd \u0b95\u0bc1\u0bb1\u0bc8\u0b95\u0bb3\u0bc8 \u0bae\u0bb1\u0bc8\u0b95\u0bcd\u0b95\u0bbe\u0bae\u0bb2\u0bcd \u0b9a\u0bca\u0bb2\u0bcd\u0bb2\u0bc1\u0bae\u0bcd \u0b86\u0b9a\u0bbf\u0bb0\u0bbf\u0baf\u0bb0\u0bc7 \u0bae\u0bbe\u0ba3\u0bb5\u0bb0\u0bcd\u0b95\u0bb3\u0bc1\u0b95\u0bcd\u0b95\u0bc1 \u0ba8\u0bae\u0bcd\u0baa\u0bbf\u0b95\u0bcd\u0b95\u0bc8 \u0b85\u0bb3\u0bbf\u0b95\u0bcd\u0b95\u0bbf\u0bb1\u0bbe\u0bb0\u0bcd.","story_title_en":"Vishwamitra's Victory","story_en":"The story of Vishwamitra is told in the Bala Kanda of Valmiki's Ramayana. He was once a king named Kaushika. Seeing the cow Shabala, of Kamadhenu's line, belonging to the sage Vasishtha, he desired her. When Vasishtha refused, the king fought him with his army. But before the sage's power of austerity his forces were defeated. Realising that the strength of austerity exceeds the might of a warrior, the text says, he resolved to practise penance.\n\nVishwamitra performed severe austerity and became a rajarshi. But some flaws still remained in him. Indra, wishing to test him in his penance, sent the celestial nymph Menaka. Charmed by her beauty, Vishwamitra lived with her for many years, the story says. Later he realised his lapse, repented and began his austerity again.\n\nAnother time, when the nymph Rambha came to disturb his penance, he grew angry and cursed her. But after cursing her he realised that his power of austerity had diminished. Then he took a resolve within himself: 'I will not be angry again. I will not speak. I will hold my breath and do penance for a thousand years.' The Ramayana says he did exactly that.\n\nWhen his austerity reached its peak, Brahma appeared and addressed him as 'Brahmarishi'. Tradition adds that he was accepted as a Brahmarishi by Vasishtha as well. Later he called Rama and Lakshmana to protect his sacrifice and taught them many divine weapons.\n\nVishwamitra's life is the story of a long struggle with desire, anger and delusion. Desire with Menaka, anger with Vasishtha and Rambha, and confusion in between: he experienced and overcame each one.\n\nHis story gives us hope: even one who fell can rise through effort. The state of 'even the name perishing' that Valluvar speaks of is not easy, but it is attainable through effort.","reflection_ta":"\u0b86\u0b9a\u0bc8, \u0b9a\u0bbf\u0ba9\u0bae\u0bcd, \u0bae\u0baf\u0b95\u0bcd\u0b95\u0bae\u0bcd \u0b86\u0b95\u0bbf\u0baf \u0bae\u0bc2\u0ba9\u0bcd\u0bb1\u0bbf\u0bb2\u0bcd \u0b8e\u0ba4\u0bc1 \u0b89\u0b99\u0bcd\u0b95\u0bb3\u0bc8 \u0b85\u0ba4\u0bbf\u0b95\u0bae\u0bcd \u0b85\u0ba3\u0bc1\u0b95\u0bc1\u0b95\u0bbf\u0bb1\u0ba4\u0bc1? \u0b87\u0ba9\u0bcd\u0bb1\u0bc1 \u0b85\u0ba4\u0bc8 \u0bb5\u0bc7\u0bb1\u0bc1 \u0bb5\u0bbf\u0ba4\u0bae\u0bbe\u0b95 \u0b8e\u0ba4\u0bbf\u0bb0\u0bcd\u0b95\u0bca\u0bb3\u0bcd\u0bb3\u0bc1\u0bae\u0bcd \u0b9a\u0bbf\u0bb1\u0bc1 \u0bb5\u0bb4\u0bbf \u0b8e\u0ba9\u0bcd\u0ba9?","reflection_en":"Which of the three, desire, anger or delusion, visits you most often, and what is one small way to meet it differently today?","image_prompt":"A forest hermitage scene from the Ramayana: the sage Vishwamitra seated in deep, calm meditation with eyes closed and a radiant glow around him, a celestial dancer fading in the background, Lord Brahma appearing in golden light blessing him, warm palm-leaf manuscript and Tanjore-painting inspired style, ivory, ochre, copper and deep teal palette, ornate gold border, no text or letters in the image."},"_links":{"self":[{"href":"https:\/\/tamil.one\/en\/wp-json\/wp\/v2\/verse\/562","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/tamil.one\/en\/wp-json\/wp\/v2\/verse"}],"about":[{"href":"https:\/\/tamil.one\/en\/wp-json\/wp\/v2\/types\/verse"}],"version-history":[{"count":1,"href":"https:\/\/tamil.one\/en\/wp-json\/wp\/v2\/verse\/562\/revisions"}],"predecessor-version":[{"id":1688,"href":"https:\/\/tamil.one\/en\/wp-json\/wp\/v2\/verse\/562\/revisions\/1688"}],"acf:post":[{"embeddable":true,"href":"https:\/\/tamil.one\/en\/wp-json\/wp\/v2\/adhigaram\/105"}],"wp:attachment":[{"href":"https:\/\/tamil.one\/en\/wp-json\/wp\/v2\/media?parent=562"}],"wp:term":[{"taxonomy":"kural_section","embeddable":true,"href":"https:\/\/tamil.one\/en\/wp-json\/wp\/v2\/kural_section?post=562"},{"taxonomy":"literary_category","embeddable":true,"href":"https:\/\/tamil.one\/en\/wp-json\/wp\/v2\/literary_category?post=562"},{"taxonomy":"author_poet","embeddable":true,"href":"https:\/\/tamil.one\/en\/wp-json\/wp\/v2\/author_poet?post=562"},{"taxonomy":"thinai_type","embeddable":true,"href":"https:\/\/tamil.one\/en\/wp-json\/wp\/v2\/thinai_type?post=562"},{"taxonomy":"work_title","embeddable":true,"href":"https:\/\/tamil.one\/en\/wp-json\/wp\/v2\/work_title?post=562"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}