SrI: SrImathE SatakOpAya nama: SrImathE rAmAnujAya nama: Sri varavaramunayE nama:<\/p>\n\n\n\n
periyAzhwAr thirumozhi<\/a> >> Second Centum<\/a> >> Seventh decad<\/a> <\/a><\/p>\n\n\n\n avathArikai (Introduction)<\/strong><\/p>\n\n\n\n There is no specific avathArikai for this pAsuram.<\/p>\n\n\n\n Anirai mEykka nI pOdhi arumarundhu Avadhu aRiyAy<\/em> Word-by-Word Meanings<\/strong> (The meaning expressed here is: Your divine form is the medicine for samsAris for ridding themselves of diseases and it is the medicine for enjoying with happiness, in the case of nithyasUris; you are not knowing that you are withering in the forest by taking this divine form; hence avoid, grazing the cows)<\/p>\n\n\n\n seNbagap pU<\/em> \u2013 champaka flower Simple Translation<\/strong><\/p>\n\n\n\n Oh, lord who is sweeter than honey! Those who are unfavourable to you are ridiculing when you drink fresh milk, kept in pots. When you go roaming behind herds of cows, for grazing them in forest, your divine, dark form, which is like a difficult-to-get medicine, is withering. You are not aware of this. You should mercifully come such that I could bedeck you with champaka flowers.<\/p>\n\n\n\n vyAkhyAnam (Commentary)<\/strong><\/p>\n\n\n\n Anirai mEykka nI pOdhi<\/strong> \u2013 cows do not know your distinction. They will roam around to areas which are apt for them for grazing. However, you went after them, for grazing, with your tender form.<\/p>\n\n\n\n thiruvAimozhip piLLai, in his svApadhESam, says: You are not looking at yourself [your soft nature] or at me [who is affectionate towards you, not happy with your going into the forest, exposing yourself]; you desire to go after the cows, to graze them with the help of the stick given by the crow.<\/p>\n\n\n\n arumarundhu Avadhu aRiyAy<\/strong> \u2013 you do not realise that your divine form is a difficult-to-attain medicine. For people here [in samsAram], he is the medicine for removing their diseases. For nithyasUris, who are in paramapadham, he is the medicine to give them happiness when they enjoy his divine form.<\/p>\n\n\n\n thiruvAimozhip piLLai says here that emperumAn does not realise that he is difficult-to-attain medicine. He is insatiable nectar. He is the nectar which has not been contained in the ocean [unlike the nectar consumed by celestial entities when they were given by emperumAn, after churning the ocean]. Hence, he is rare-to-get nectar. marundhu<\/em> \u2013 nectar. When this medicine is in proximity, it is the source of enjoyment. When it leaves a place, it becomes the reason for one to regain existence.<\/p>\n\n\n\n kAnagam ellAm thirindhu<\/strong> \u2013 roaming around the entire forest. Since cows would graze wherever the grass is verdant, over an expansive area, you have to go behind them wherever they go for grazing.<\/p>\n\n\n\n thiruvAimozhip piLLai says here that since cows would roam around wherever they see verdant regions, krishNa could not have a fixed path to go and return. He too has to roam everywhere, causing withering to his divine form, which is invigorating to the cows too.<\/p>\n\n\n\n un kariya thirumEni vAda<\/strong> \u2013 your divine form is such that it would make those who behold you to become cool and comfortable. However, you are exposing it to the conflagration in forest such that it would wither, just like a flower would, when exposed to heat.<\/p>\n\n\n\n pAnaiyil pAlaip parugi<\/strong> \u2013 you would drink milk, which has been just then milked and kept in pots [without even heating it or adding sweeteners to it], directly from the pots\u2026<\/p>\n\n\n\n thiruvAimozhip piLLai says here that when krishNa drinks the freshly milked milk [which has not been heated], yaSOdhAp pirAtti will feel fearful as to what will befall his divine form. At the same time, when he drinks the milk from the pots, for those who are not favourable to krishNa, even the little bit of good qualities in him will become cause for ridicule.<\/p>\n\n\n\n paRRAdhAr ellAm sirippa<\/strong> \u2013 \u2026 such that those who are unfavourable to you, will ridicule you, saying \u201cHe has drunk milk from pots kept in our house\u201d<\/p>\n\n\n\n thEnil iniya pirAnE<\/strong> \u2013 Oh, one who is the benefactor, who is sweeter than honey! When people enjoy you, they will not get satiated and would want to experience you even further. And, you offer yourself to others such that they could enjoy you [this is the reason for calling him as benefactor].<\/p>\n\n\n\n thiruvAimozhip piLLai says here: Did honey [reference to krishNa] drink the milk? Or did nectar, which is sweeter than honey, drink the milk? krishNa is the honey and nectar, which will offer themselves for consumption. Hence, he is the upakArakan<\/em> [pirAn<\/em>] \u2013 benefactor.<\/p>\n\n\n\n seNbagap pUch chUtta vArAy<\/strong> \u2013 come such that I could bedeck you with champaka flowers, which blossom in the mornings, when they are still fresh. The pAsuram should be rearranged as thEnil iniya pirAnE \u2013 paRRAdhArellAm sirippa \u2013 pAnaiyiRpAlaip parugi \u2013 un kariya thirumEni vAda \u2013 kAnagam ellAm thirindhu \u2013 Anirai mEykka nI pOdhi \u2013 arumarundhu Avadhu aRiyAy \u2013 seNbagap pUch chUtta vAray<\/em> to get the sequential meaning.<\/p>\n\n\n\n thiruvAimozhip piLLai says here that when krishNa does not don the flower, sumanAs<\/em> [we have seen in the pravESam of this decad that thiruvAimozhip piLLai refers to flowers as sumanAs<\/em>, those with noble hearts, viz. they know AthmaguNam<\/em>, which is to be subservient to emperumAn], on his head, the sumanAs<\/em> will wither.<\/p>\n\n\n\n We shall next consider the 2nd<\/sup> pAsuram of this 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 >> Seventh decad avathArikai (Introduction) There is no specific avathArikai for this pAsuram. Anirai mEykka nI pOdhi arumarundhu Avadhu aRiyAykAnagam ellAm thirindhu un kariya thirumEni vAdappAnaiyil pAlaip parugip paRRAdhArellAm sirippaththEnil iniya pirAnE! seNbagap pUch chUtta vArAy Word-by-Word MeaningsthEnil \u2013 more than … 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-58813","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\/58813","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=58813"}],"version-history":[{"count":2,"href":"https:\/\/divyaprabandham.koyil.org\/index.php\/wp-json\/wp\/v2\/posts\/58813\/revisions"}],"predecessor-version":[{"id":58848,"href":"https:\/\/divyaprabandham.koyil.org\/index.php\/wp-json\/wp\/v2\/posts\/58813\/revisions\/58848"}],"wp:attachment":[{"href":"https:\/\/divyaprabandham.koyil.org\/index.php\/wp-json\/wp\/v2\/media?parent=58813"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/divyaprabandham.koyil.org\/index.php\/wp-json\/wp\/v2\/categories?post=58813"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/divyaprabandham.koyil.org\/index.php\/wp-json\/wp\/v2\/tags?post=58813"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}
kAnagam ellAm thirindhu un kariya thirumEni vAdap<\/em>
pAnaiyil pAlaip parugip paRRAdhArellAm sirippath<\/em>
thEnil iniya pirAnE<\/em>! seNbagap pUch chUtta vArAy<\/em><\/p>\n\n\n\n
thEnil<\/em> \u2013 more than honey
iniya<\/em> \u2013 being sweet
pirAnE<\/em> \u2013 oh, my lord!
paRRAdhAr ellAm<\/em> \u2013 those who are unfavourable to you
sirippa<\/em> \u2013 to ridicule
pAnaiyil<\/em> \u2013 being inside pot
pAlai<\/em> \u2013 (fresh) milk [which has not been heated yet]
parugi<\/em> \u2013 drinking
un<\/em> \u2013 your
kariya<\/em> \u2013 dark
thirumEni<\/em> \u2013 divine form
vAda<\/em> \u2013 to wither, unable to tolerate (the forest conflagration)
kAnagam ellAm<\/em> \u2013 throughout the forest
thirindhu<\/em> \u2013 roaming around
A nirai<\/em> \u2013 herd of cows
mEykka<\/em> \u2013 to graze
nI<\/em> \u2013 you, who are of soft nature
pOdhi<\/em> \u2013 have gone
aru<\/em> \u2013 difficult to obtain
marundhu Avadhu<\/em> \u2013 that which is a medicine
aRiyAy<\/em> \u2013 do not know<\/p>\n\n\n\n
sUtta<\/em> \u2013 such that I bedeck you
vArAy<\/em> \u2013 should mercifully come<\/p>\n\n\n\n
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