SrI: SrImathE SatakOpAya nama: SrImathE rAmAnujAya nama: SrImath varavaramunayE nama:<\/small><\/p>\n\n\n\n
periya thirumozhi<\/a> >> Eighth centum<\/a> >> Second decad<\/a><\/p>\n\n\n\n << Previous<\/a><\/p>\n\n\n\n In the previous pAsuram, you told “thannudai uNmai uraikkinRAL<\/em>” (speaking about the truth), “veNNey uNdu AppuNda vaNNam viLambinAl vaNNamum ponniRamAvadhozhiyum<\/em>” (if the nature of krishNa, who is stealing and mercifully eating butter and got bound due to that, is spoken, she is even losing the beauty of her body which is having golden complexion). In that what is “uNmai” and how did you lose your ponniRam<\/em>? – For these questions, she is giving the explanation here. She told “kaNNan Ur<\/em>” (krishNa’s abode) in the previous pAsuram; all of the girls of that thiruvAyppAdi (SrI gOkulam) which is the abode of krishNa, were saying as in SrI vishNu purANam 5-18-22 says \u201cgurUNAmagrathO vakthum kim pravIshi na na: kshamam<\/em>\u00a0l\u00a0gurava:\u00a0kim karishyanthi dhagdhAnAm virahAgnithA\u00a0ll<\/strong><\/em>\u201d (Are you saying that we cannot reveal this matter in the presence of elders? What can our elders do to us when we are being burnt by the fire of separation?) indicating “What are these elders planning to do to us? Will they pour a pot of water over us who are burning in the fire of separation?”, left their relatives fully, and arrived at the banks of yamunA to enjoy krishNa; they did not see krishNa there; they then performed anukAram (acting out krishNa leelAs) – one girl said “I will walk nicely; you hold an umbrella honouring my walk”; SrIvishNu purANam 5.13.27 \u201cdhushta kALIya thisthAththara<\/em>\u201d \u2013 one gOpikA said “Look kALiya! I am climbing on you to dance” – in this manner they performed anukAram. parakAla nAyaki too is considering thirukkaNNapuram as thiruvAyppAdi, Saurip perumAL to be krishNa, that herself to be that Saurip perumAL and performs anukAram, speaking in this manner. As said in chAndhOgya upanishath “sarvam kalvidham brahma<\/em>” (everything is [a form of] brahmam), bruhadhAraNyaka upanishath “aham brahmAsmi<\/em>” (I am [a form of] brahmam), she considers herself to be him and him to be herself. This is parakAla nAyaki’s vaidhika lOkAyatha matham (materialism based on vEdham) [Note: In lOkAyatha, there is no specific concept of AthmA and everything is seen from a materialistic view point; in vaidhika matham, everything is seen in a combination of AthmA, paramAthmA and matter. Here, parakAla nAyaki is just seeing paramAthmA everywhere, even in place of her own self]. There are others [other AzhwArs] who have performed anukAram. She is unlike parAnkuSa nAyaki (nammAzhwAr in feminine form) who held on to bhagavAn who is jagath kAraNa rUpi (one who is the cause of entire creation) as in thiruvAimozhi 5.6<\/a> “kadal gyAlam seydhEnum yAnE ennum<\/em>” (She says that she is the one who created the universe). She performs anukAram of archAvathAra rUpi (one who is in archA form). She is so attached to archAvathAram that she will say “Other than the experience acquired from archA form, all other experiences from different forms of bhagavAn can be fed to dog”. AppAn thiruvazhundhUr araiyar and AzhwAr thirunaRaiyUr araiyar recited and meditated upon this pAsuram and said “We are unable to understand the aptness of this pAsuram” and came to parASara bhattar and asked “How is this pAsuram explained?”; bhattar mercifully explained to them “The mother is speaking about the anukAram performed by her daughter, parakAla nAyaki”.<\/p>\n\n\n\n When some persons who are ArUda yOga (those who reached the highest stage of yOga) arrive, they will be asked “yO bhavAn yan nimiththam vA yathAgamana kAraNam<\/em>” (Who are you? For what purpose have you come here?) saying “Who are you? Where did you come from?”. Similarly, when asked “Where did you come from? Why did you come?”; she says “I have come from such and such abode; this is the reason why I have come”<\/p>\n\n\n\n vadavarai ninRum vandhu inRu kaNapuram yAm – We (I) My daughter spoke in this manner “We have come from thirumalA in the northern direction and arrived today in thirukkaNNapuram to have it as our abode” Being obedient and childish, what relationship does my daughter have with this emperumAn to do anything for him? What is the purpose of this emperumAn taking away her sleep today?<\/p>\n\n\n\n vada varai ninRum vandhu <\/strong>– Coming from the thirumalA (sacred hill) which is in the northern direction. She is not like nammAzhwAr who starts from SrIvaikuNtam as said in thiruvAimozhi 10.7.8<\/a> “thirumAl vaigundhamE thaN thiruvEngadamE<\/em>” (paramapadham where he is residing as Sriya:pathi as said in \u201cSriyAsArdham<\/em>\u201c, invigorating periya thirumalai). She starts from archAvathAram [thirumalA]. thirumalA is the abode where the poles were planted for all archAvathAra forms. <\/p>\n\n\n\n When asked “What is the purpose of your visit?” She says<\/p>\n\n\n\n inRu kaNapuram idavagai koLvadhu yAm <\/strong>– I have come to thirukkaNNapuram to reside here permanently. This is the purpose of my arrival. This is how my truth is. <\/p>\n\n\n\n enRu pEsinAL<\/strong> – Previously, she said “uraikkinRAL<\/em>” (she spoke). That is repeated by the mother as “pEsinAL<\/em>“.<\/p>\n\n\n\n mada varal … <\/strong>– Is she like the girls of thiruvAyppAdi? [That is] Being those who blabber, like those who throw accusations and performed anukAram? Is she not the one who acts according to the words of the relatives? [i.e. very obedient]<\/p>\n\n\n\n madavaral mAdhar <\/strong>– Obedient girl.<\/p>\n\n\n\n en pEdhai <\/strong>– Is it that she is obedient towards the relatives? Isn’t she of the nature that she does not know anything beyond my [her mother’s] instructions?<\/p>\n\n\n\n pEdhai <\/strong>– If she is in her youth, she may disobey my words; she is in the stage where she cannot differentiate between her father and her husband.<\/p>\n\n\n\n ivarkku <\/strong>– For krishNa who has enjoyed with those girls and remaining shrewd and crowned<\/p>\n\n\n\n ivaL <\/strong>– She who desires to grow.<\/p>\n\n\n\n kadavadhen <\/strong>– What is the aptness in taking away her sleep like a person who has given a loan based on a security forces repayment?<\/p>\n\n\n\n kaN thuyil inRu ivar koLLavE <\/strong>– He can take it away if she is also blabbering like them; what is the benefit of taking away her sleep – asks the mother. Previously, she said “vaNNamum ponniRamAvadhozhiyum<\/em>“; when asked “What is that golden complexion? What is her natural complexion?” The response is – as said in Sruthi (vEdham) as in bruhadhAraNyaka upanishath “ya Athmani thishtan AthmanO’nthara:<\/em>” (One who is present inside the AthmA; one who controls the AthmA) and in bruhadhAraNyaka upanishath “yasya AthmA SarIram<\/em>” (For whom (brahmam), the AthmA is a body), body being subservient to AthmA, knowledge about AthmA who is SEsha (subservient) and bhagavAn who is SEshi (lord), the bliss which is attained by such knowledge – thus, the natural complexion is the knowledge of being a servitor and the bliss derived by that; golden (pale) complexion is – considering the body in which the AthmA has entered to be the AthmA itself as in “dhEvO’ham, manushyO’ham<\/em>” (I am a dhEva, I am a manushya) and assuming the attributes which are said in SrIvishNu purANam “dhurgA’gyAnamalAdharmA:<\/em>” (difficulty, ignorance, impurity and unrighteousness). <\/p>\n\n\n\n The aspects which are difficult to attain even for those who have reached the highest stage of yOga, is attained by her who is just desirous. The mother is saying “How amazing is this!”.<\/p>\n\n\n\n In the next article we will enjoy the next pAsuram.<\/p>\n\n\n\n adiyen sarathy ramanuja dasan<\/p>\n\n\n\n archived in https:\/\/divyaprabandham.koyil.org<\/a><\/p>\n\n\n\n pramEyam (goal) \u2013 https:\/\/koyil.org<\/a> SrI: SrImathE SatakOpAya nama: SrImathE rAmAnujAya nama: SrImath varavaramunayE nama: periya thirumozhi >> Eighth centum >> Second decad << Previous Highlights from avathArikai (Introduction) In the previous pAsuram, you told “thannudai uNmai uraikkinRAL” (speaking about the truth), “veNNey uNdu AppuNda vaNNam viLambinAl vaNNamum ponniRamAvadhozhiyum” (if the nature of krishNa, who is stealing and mercifully eating butter and got bound … Read more<\/a><\/p>\n","protected":false},"author":2,"featured_media":0,"comment_status":"open","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[5,16,721],"tags":[],"class_list":["post-59838","post","type-post","status-publish","format-standard","hentry","category-irandam-ayiram","category-periya-thirumozhi","category-periya-thirumozhi-8th-centum"],"_links":{"self":[{"href":"https:\/\/divyaprabandham.koyil.org\/index.php\/wp-json\/wp\/v2\/posts\/59838","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\/2"}],"replies":[{"embeddable":true,"href":"https:\/\/divyaprabandham.koyil.org\/index.php\/wp-json\/wp\/v2\/comments?post=59838"}],"version-history":[{"count":5,"href":"https:\/\/divyaprabandham.koyil.org\/index.php\/wp-json\/wp\/v2\/posts\/59838\/revisions"}],"predecessor-version":[{"id":60080,"href":"https:\/\/divyaprabandham.koyil.org\/index.php\/wp-json\/wp\/v2\/posts\/59838\/revisions\/60080"}],"wp:attachment":[{"href":"https:\/\/divyaprabandham.koyil.org\/index.php\/wp-json\/wp\/v2\/media?parent=59838"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/divyaprabandham.koyil.org\/index.php\/wp-json\/wp\/v2\/categories?post=59838"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/divyaprabandham.koyil.org\/index.php\/wp-json\/wp\/v2\/tags?post=59838"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}Highlights from avathArikai (Introduction)<\/h3>\n\n\n\n
pAsuram<\/h3>\n\n\n\n
idavagai koLvadhu yAm enRu pEsinAL
madavaral mAdhar en pEdhai ivarkku ivaL
kadavadhen? kaN thuyil inRu ivar koLLavE<\/em><\/p>\n\n\n\nWord-by-Word meanings<\/h3>\n\n\n\n
vada – in the northern direction
varai ninRum – from thirumalA
vandhu – arrived
inRu – today
kaNapuram – thirukkaNNapuram
idavagai – as the abode
koLvadhu – to have (we have arrived)
enRu – in this manner
pEsinAL – she said
madavaral – being obedient
pEdhai – being childish
en – my
mAdhar – daughter
ivaL – she
ivarkku – for this emperumAn
kadavadhen – what relationship she has to do anything?
ivar – this emperumAn
inRu – today (her)
kaN thuyil – sleep
koLLavE – what is the purpose of taking away?<\/p>\n\n\n\nSimple translation<\/h3>\n\n\n\n
Highlights from vyAkyAnam (Commentary)<\/h3>\n\n\n\n
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