SrI: SrImathE SatakOpAya nama: SrImathE rAmAnujAya nama: Sri varavaramunayE nama:<\/p>\n\n\n\n
periyAzhwAr thirumozhi<\/a> >> Second Centum<\/a> >> First decad<\/a><\/p>\n\n\n\n Previous<\/a><\/p>\n\n\n\n avathArikai (Introduction)<\/strong><\/p>\n\n\n\n In this last pAsuram, AzhwAr mentions the benefit which will accrue to one who recites all the ten pAsurams of this decad and brings the decad to its end.<\/p>\n\n\n\n vallAL ilangai malangach charam thurandha<\/em> Word-by-Word Meanings<\/strong><\/p>\n\n\n\n val AL<\/em> \u2013 having strong entities Simple Translation<\/strong><\/p>\n\n\n\n emperumAn shot arrows at lankApuri, which had many strong entities, such that all the people became bewildered. vittu chiththan had mercifully composed pAsurams regarding the matter of appUchchi <\/em>indulged in, by that emperumAn. Those who are capable of reciting these ten pAsurams will go beyond the region of primordial matter and fit aptly in SrI vaikuNtam.<\/p>\n\n\n\n vyAkhyAnam (Commentary)<\/strong><\/p>\n\n\n\n vallAL ilangai<\/strong> \u2013 lankA had strong people and the means as a result of which no one could attack it. It is inhabited by demons who are respected by rAvaNa.<\/p>\n\n\n\n thiruvAimozhip piLLai summarises the fear of AzhwAr from the first to the last pAsuram of this decad. In the first pAsuram, when he said \u201cbAradham kai seydha aththUdhan<\/em>\u201d he was fearful as to \u201cWhat will happen?\u201d In the second pAsuram, when he said \u201cnURRuvar pattazhiyath thiN thEr mEl munninRa \u2026<\/em>\u201d he was fearful about alaivalai<\/em> (one who speaks or does a lot); in the third pAsuram \u201ckAyunIr kadambERith thIya paNaththil pAyndhAdi <\/em>\u201d he was fearful that krishNa had jumped on top of the hoods of the snake kALiyan. In the fourth pAsuram, \u201ciruttil piRandhu..<\/em>\u201d he was afraid of darkness; in the fifth pAsuram, he was afraid of the favourable entities turning into unfavourable [krishNa used to sleep under a cart; a monster pervaded that card and came rolling towards krishNa with the intention to kill him]. In the sixth pAsuram, since krishNa was consuming ghee, curd, milk etc, AzhwAr was afraid as to whether his stomach would be able to digest all these. In the seventh pAsuram, \u201casOdhai iLam singam \u2013 gOpAlak kOLari<\/em>\u201d he was afraid of krishNa\u2019s activities due to his arrogance of being a young lion. In the eighth pAsuram, in line with the activities of his incarnation, emperumAn had to go to forest. AzhwAr was afraid of that. In the ninth pAsuram, he was afraid that krishNa had to go on top of garudan to save an elephant from a crocodile. In this [tenth] pAsuram, he was afraid of the danger from demons when he went with his bow to destroy lankA. In order to remove AzhwAr\u2019s fear, emperumAn showed him the divine AzhwArs [divine disc and divine conch] which he constantly held in his divine hands. Since the girls in thiruvAyppAdi and AzhwAr too were afraid of enmity of monsters such as pUthanA, Sakata, yamaLa, arjuna et al towards emperumAn, the AzhwArs showed by emperumAn in his divine hands increased the fear of young girls in thiruvAyppAdi as well as AzhwAr himself. This showing of divine disc and divine conch in his hands is referred to as appUchchi<\/em> [if AzhwAr had got consoled after seeing the divine disc and divine conch in emperumAn\u2019s divine hands, he would have said \u2018divine disc, divine conch\u2019; however, he said appUchchi<\/em>, again expressing fear]. If the herd-girls had been scared on seeing divine disc and divine conch, it is understandable [since they wouldn\u2019t have known about the divine AzhwArs on emperumAn\u2019s divine hands] and their friendliness towards emperumAn is admixed with fear. Though they had seen the divine weapons in many places, as in periyAzhwAr thirumozhi 1-2-12<\/a> \u201cneyththalai nEmiyum sangum nilAviya<\/em>\u201d, they might have forgotten these [or, they would have been made to forget by emperumAn] and might have realised now, after seeing them on his divine hands. However, periyAzhwAr had moved with the divine AzhwArs on emperumAn\u2019s divine hands, as in thiruppallANdu pAsuram 1<\/a> \u201cvalaththuRaiyum sudar Azhiyum pallANdu<\/em>\u201d etc, why should he then say appUchchi<\/em> [as if he too had been scared]? This is because, he being a mangaLASAsanaparar [one who praises and wishes well for emperumAn], it is his nature to be like this. While AzhwAr might have composed these pAsurams under the pretext of herd-women saying appUchchi<\/em>, for periyAzhwAr, this is his nature [being fearful of what would befall emperumAn and carrying out mangaLASAsanam]. Even if this appUchchi<\/em> pAsuram had not been there, he had still expressed his fear through pAsurams, as in periyAzhwAr thirumozhi 3.3.6 – \u201cvayiRum maRUkkinAy<\/em>\u201d (why did you make my stomach feel churned, in fear?). This is his habit. In situations where he had mercifully composed such pAsurams, this sense of fear would be always present in his divine mind.<\/p>\n\n\n\n Since lankA was seized [from kubEra] through show of strength [in a battle], AzhwAr says vallAL ilangai<\/em>.<\/p>\n\n\n\n malanga<\/strong> \u2013 lankA was bewildered such that the sandals of demons and the [idols of] deities worshipped by the demons got scattered in various directions, looking for a safe place.<\/p>\n\n\n\n thiruvAimozhip piLLai asks here whether celestial deities are present in lankA. Just as it has been mentioned in the SlOkam \u201cagnihOthrAScha vEdhAScha rAkshasAnAm gruhE gruhE<\/em>\u201d (in every house of the demons, the sounds of rituals and reciting of vedhams are heard), they are there. Alternatively, whatever [or whosoever] they liked, is their deity.<\/p>\n\n\n\n saram thotta villALanai<\/strong> \u2013 one who had the divine bow, with which the divine arrows were shot. It is implied through this that instead of destroying lankA with the greatness of being ISvaran (controller of all), in line with the species [human] in which he had incarnated, SrI rAma, with arrows, as a symbol of his masculinity, destroyed that place. While this thirumozhi (divine verses of 2nd<\/sup> centum, 1st<\/sup> decad) deals with emperumAn\u2019s incarnation as krishNa, mercifully speaking this way about SrI rAmAvathAram in the final pAsuram of this thirumozhi is to bring in the unity between the two incarnations [both have same root, SrIman nArAyaNan]. This unity was mentioned in the 8th<\/sup> pAsuram of this decad too, \u201cvankAnadai am kaNNan<\/em>\u201d.<\/p>\n\n\n\n thiruvAimozhip piLLai says here that the term rAmacharam<\/em> [arrows of SrI rAma] is famous. This is evidenced in pAsurams such as thiruvAimozhi 7-4-7<\/a> \u201cmARu niraiththu iraikkum<\/em>\u201d (the arrows released by SrI rAma would make great sounds) and\u00a0 in thiruvAimozhi 8-6-3<\/a> \u201coruvar iruvar Or mUvar<\/em>\u201d (depending on the pace with which he released the arrows, SrI rAma would appear as a single entity or two persons or three persons; if the intensity is high, he would move so fast that it would appear as if he had disappeared).<\/p>\n\n\n\n vishNu chiththan viriththa <\/strong>\u2013 mercifully composed by periyAzhwAr, in a detailed manner.<\/p>\n\n\n\n thiruvAimozhip piLLai says here that based on the valour etc shown in this [SrI rAma] avathAram which AzhwAr explained in a detailed manner, the valour in other incarnations too was explained . Even when he started composing prabandhams, as in thiruppallANdu 3<\/a> \u201cilangai pAzhALgap padai porudhAnukku<\/em>\u201d (one who fought along with the army of monkeys such that everyone in lankA was annihilated), he had explained this in a detailed manner.<\/p>\n\n\n\n sollArndha \u2026<\/strong>– those who are capable of reciting these ten pAsurams, which are composed with words which are full of meanings, on the activity of appUchchi<\/em>. Due to the usage of the term sollArndha<\/em>, it is opined that those who recite these pAsurams need not take efforts to know their meanings. The flavour of the words itself is enough for them to recite these.<\/p>\n\n\n\n thiruvAimozhip piLLai says here that SAsthrams [sacred texts] such as Sruthi, smruthi, ithihAsas<\/em> and purANas<\/em> became complete with words only after these appUchchi <\/em>pAsurams were composed. This activity of appUchchi<\/em> is such that the one who shows it, is fearless and the one, who sees it [AzhwAr], is fearful.<\/p>\n\n\n\n vallAr<\/strong> \u2013 this would refer to those who are capable of reciting the pAsurams with the pathos of periyAzhwAr.<\/p>\n\n\n\n thiruvAimozhip piLLai says here that the term vallAr<\/em> refers to those who recite with the pathos of AzhwAr. Alternatively, it refers to those who take refuge under AzhwAr\u2019s affection, recite these with only the words [without knowing even the meanings] and make others to recite, making this as a habit.<\/p>\n\n\n\n pOy \u2026<\/strong> – mere reciting of the pAsurams will enable them to go through the path of archis<\/em> [the path of light which leads a soul to SrI vaikuNtam], enjoy emperumAn there and carry out mangaLASAsanam forever.<\/p>\n\n\n\n We shall next consider the pravESam of the next thirumozhi.<\/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: Sri varavaramunayE nama: periyAzhwAr thirumozhi >> Second Centum >> First decad Previous avathArikai (Introduction) In this last pAsuram, AzhwAr mentions the benefit which will accrue to one who recites all the ten pAsurams of this decad and brings the decad to its end. vallAL ilangai malangach charam thurandhavillALanai vittu chiththan viriththasollArndha appUchchip … Read more<\/a><\/p>\n","protected":false},"author":10,"featured_media":0,"comment_status":"open","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[10,717,720],"tags":[],"class_list":["post-57695","post","type-post","status-publish","format-standard","hentry","category-mudhalayiram","category-periyazhwar-thirumozhi","category-periyazhwar-thirumozhi-2nd-centum"],"_links":{"self":[{"href":"https:\/\/divyaprabandham.koyil.org\/index.php\/wp-json\/wp\/v2\/posts\/57695","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=57695"}],"version-history":[{"count":3,"href":"https:\/\/divyaprabandham.koyil.org\/index.php\/wp-json\/wp\/v2\/posts\/57695\/revisions"}],"predecessor-version":[{"id":57766,"href":"https:\/\/divyaprabandham.koyil.org\/index.php\/wp-json\/wp\/v2\/posts\/57695\/revisions\/57766"}],"wp:attachment":[{"href":"https:\/\/divyaprabandham.koyil.org\/index.php\/wp-json\/wp\/v2\/media?parent=57695"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/divyaprabandham.koyil.org\/index.php\/wp-json\/wp\/v2\/categories?post=57695"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/divyaprabandham.koyil.org\/index.php\/wp-json\/wp\/v2\/tags?post=57695"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}
villALanai vittu chiththan viriththa<\/em>
sollArndha appUchchip pAdal ivai paththum<\/em>
vallAr pOy vaigundham manni irupparE<\/em><\/p>\n\n\n\n
ilangai<\/em> \u2013 lankApuri
malanga<\/em> \u2013 to become bewildered
saram<\/em> \u2013 arrows
thurandha<\/em> \u2013 one who shot
vil ALanai<\/em> \u2013 one who was controlling the bow
vittu chiththan<\/em> \u2013 periyAzhwAr
viriththa<\/em> \u2013 mercifully explained
sol Arndha<\/em> \u2013 filled with words
appUchchi<\/em> \u2013 regarding the activity of appUchchi<\/em>
pAdal<\/em> \u2013 pAsurams [songs]
ivai paththum<\/em> \u2013 these ten
vallAr<\/em> \u2013 those who are capable of reciting
pOy<\/em> \u2013 going beyond prakruthi maNdalam<\/em> (the region of primordial matter)
vaigundham<\/em> \u2013 in SrI vaikuNtam
manni iruppar<\/em> \u2013 will remain fittingly<\/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":"