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, the mother said “en pEdhai maNi niRam koNdudhAn kOyinmai seyvadhu thakkadhE<\/em>” (is it apt for you to do injustice to my childish daughter by usurping her complexion which resembles that of a precious gem?), asking “Should you take away the complexion of childish daughter just robbing in a headless state?”. Hearing this, Saurip perumAL said “Can you order me? Can you order me who is the controller of everyone as said in bruhadhAraNyaka upanishath ‘sarvasya vaSI – sarvasya ISAna:<\/em>‘?”. He further asks “You said she is your daughter and is obedient towards you as said in ‘madavaral mAdhar en pEdhai’<\/em>. Could you not control her? Why are you trying to control me?”. The mother is responding “This is her age. This is her mood. Hence, is she under my control?” While this is her state, the mother of another girl (parAnkuSa nAyaki) who experienced in the same manner as parakAla nAyaki, is speaking on behalf of her daughter.<\/p>\n\n\n\n thiruviruththam pAsuram 60<\/a> is explained here.<\/p>\n\n\n\n mulaiyO muzhumuRRum pOndhila moy pUnguzhal kuRiya mulaiyO … <\/strong>– While she is in such a state, how immersed she is! She said that it was unlimited.<\/p>\n\n\n\n mulaiyO muzhu muRRum pOndhila <\/strong>– Bosoms are just starting to grow. They are not well grown. This is her age.<\/p>\n\n\n\n thiruvEngadam enRu kaRkinRa vAsagamE <\/strong>– She kept talking about thirumalA. This is how immersed she was.<\/p>\n\n\n\n ivaL paramE <\/strong>– It is beyond her age\/ability. parakAla nAyaki is not as grown as parAnkuSa nAyaki. Even in the engagement, she was only engaged with him through her speech. But, for parakAla nAyaki, even physical engagement is present. Also with respect to thirumalA, it is similar to paramapadham in the sense that it is impossible to reach for crippled ones and blind ones, and the path to thirumalA is very steep, similar to archirAdhi mArgam. But thirukkaNNapuram is not that difficult to attain. thirukkaNNapuram is easily attainable for everyone and enjoyable as they are. Hence parakAla nAyaki’s ability is in this manner and the limit of engagement is in this manner. Hence the mother is saying in public “Who can control parakAla nAyaki, my daughter?”.<\/p>\n\n\n\n muLLeyiRu Eyndhila kUzhai mudi kodA eyiRu – (for her) teeth’s For my daughter, the roots of the teeth have not yet grown; her hair is not allowing us to tie it; further, she is not having any radiance to say that she is the one with clarity; what can I do? Will anyone get to consider one’s child who is worshipping thirukkaNNapuram which is having orchards where honey is flowig, as one’s own child?<\/p>\n\n\n\n muL eyiRu Eyndhila <\/strong>– eyiRu – tooth; muLLeyiRu – root of the tooth; the tooth is not grown.<\/p>\n\n\n\n kUzhai mudi kodA <\/strong>– If we try to gather her hair and tie it together, it will not co-operate.<\/p>\n\n\n\n theLLiyaL enbadhu Or thEsilaL<\/strong> – Even if she is present in this manner, still she is not having the ability to make her beloved lord starve for ten or twenty times. She is not having the radiance to mesmerise the omniscient lord.<\/p>\n\n\n\n en seygEn <\/strong>– Previously she spoke about her daughter’s childish nature and subsequently about her daughter’s greatness, and now says “What can I do?”.<\/p>\n\n\n\n en seygEn <\/strong>– Will it be possible to control her? Or, will it be possible to follow her?<\/p>\n\n\n\n kaL avizh … <\/strong>– We cannot control her if we look at her previous state [of childishness]. If we look at her subsequent state [of her worshipping thirukkaNNapuram], we can follow her – says the mother. How did she determine that we can follow her? She is saying that isn’t my daughter, who is having such great nature, great?<\/p>\n\n\n\n kaL avizh sOlai kaNNapuram<\/strong> – The abode where there is spring eternally. The abode which is having an orchard where the flowers have blossomed and are shedding a lot of honey.<\/p>\n\n\n\n kaNapuram kai thozhum piLLai <\/strong>– As said in SrI rAmAyaNam bAla kANdam 18.27 \u201cbAlyAth prabruthi susnigdha<\/em>:\u201d [lakshmaNa was very friendly with SrI rAma right from his childhood], iLaiya perumAL was so friendly that immediately after his birth he had to be placed near the divine feet of SrI rAma in the cradle. Even such iLaiya perumAL did worship only him as said in SrI rAmAyaNam ayOdhyA kANdam 4.42 \u201cprAnjalim prahvamAsInam<\/em>\u201d (lakshmaNa who has joined palms and is seated). parakAla nAyaki is the one who worships his divine abode [which is greater].<\/p>\n\n\n\n piLLaiyai <\/strong>– One who is having such a huge greatness.<\/p>\n\n\n\n piLLai enRu eNNap peRuvarE <\/strong>– Can such a great person be controlled by her mother just because she was born from her?<\/p>\n\n\n\n eNNap peRuvarE <\/strong>– Can anyone consider? If she considers as said in SrIvishNu purANam “hari samsmaraNam param<\/em>” (Remembering vishNu is the best among atonements), she must atone for that. The SlOkam is shown here – “kruthE pApE’nuthApOvai yasya pumsa: prajAyathE | prAyaSchiththanthu thasyaikam hari samsmaraNam param ||<\/em>” (If a person feels genuine remorse for the sins he committed, the best atonement is to perfectly remember hari [and seek forgiveness from him]). kruthE pApE <\/em>– If a person commits a sin knowingly. anuthApa: <\/em>– Subsequently, if he shows remorse thinking “We did a mistake; what will happen if the supreme lord comes to know about it?”, he is qualified to do atonement. yasya pumsa: prajAyathE <\/em>– Everyone is qualified for this. Let it be anyone. prAyaSchiththanthu thasyaikam hari samsmaraNam param <\/em>– It is sufficient to think about bhagavAn who can remove all the sins, just once. param <\/em>– It is said that this is the best among all the atonements.<\/p>\n\n\n\n It is written in mahAbhAratham, AraNya parvam – When periya thiruvadi (garudAzhwAr) was mercifully flying, he decided to rest on the peak of a mountain; a woman was living on the peak and was speaking about bhagavAn’s auspicious qualities; he thought with dismay “Though she is a woman, she has great taste in devotion towards bhagavAn; it is unfortunate that she is not residing in a holy abode of bhagavAn”; subsequently, in the morning, when he set out to fly, his wings fell down and he could not get up. [The intent to show this incident here is – we should not think about a person who is devoted to bhagavAn, to be inferior based on any of their aspects].<\/p>\n\n\n\n With this, the following principe is revealed – even if someone is eager in bhagavath vishayam a little bit, we should not think about that person’s previous state and think inferior about that person. He should be accepted as he is and we should glorify such person. raikva samvAdham “dhurAcharOpi sarvASI kruthagnO nAsthika: purA | samASrayEdhAdhidhEvam SradhdhayA SaraNam yadhi | nirdhOsham vidhdhitham janthum prabhavAath paramAthmana: ||<\/em>” (Even if one has bad conduct, eats anything, remains ungrateful and remains as an atheist, if surrenders to bhagavAn with faith, no defects will be observed in him by the greatness of bhagavAn [to whom he has surrendered])”.<\/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, the mother said “en pEdhai maNi niRam koNdudhAn kOyinmai seyvadhu thakkadhE” (is it apt for you to do injustice to my childish daughter by usurping her complexion which resembles that of … 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-60141","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\/60141","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=60141"}],"version-history":[{"count":7,"href":"https:\/\/divyaprabandham.koyil.org\/index.php\/wp-json\/wp\/v2\/posts\/60141\/revisions"}],"predecessor-version":[{"id":60168,"href":"https:\/\/divyaprabandham.koyil.org\/index.php\/wp-json\/wp\/v2\/posts\/60141\/revisions\/60168"}],"wp:attachment":[{"href":"https:\/\/divyaprabandham.koyil.org\/index.php\/wp-json\/wp\/v2\/media?parent=60141"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/divyaprabandham.koyil.org\/index.php\/wp-json\/wp\/v2\/categories?post=60141"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/divyaprabandham.koyil.org\/index.php\/wp-json\/wp\/v2\/tags?post=60141"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}Highlights from avathArikai (Introduction)<\/h3>\n\n\n\n
<\/em>kalaiyO araiyillai nAvO kuzhaRum<\/em> kadal maNNellAm
<\/em>vilaiyO ena miLirum kaN ivaL paramE perumAn
<\/em>malaiyO thiruvEngadam enRu kaRkinRa vAsagamE<\/em><\/p>\n\n\n\npAsuram<\/h3>\n\n\n\n
theLLiyaL enbadhOr thEsilaL en seygEn?
kaLLavizh sOlaik kaNapuram kai thozhum
piLLaiyaip piLLai enReNNap peRuvarE?<\/em><\/p>\n\n\n\nWord-by-Word meanings<\/h3>\n\n\n\n
muL – roots
Eyndhila – not grown;
kUzhai – (her) hair
mudi – to tie
kodA – is not allowing; (further)
theLLiyaL – one with clarity
enbadhu – to say that
Or – any
thEsilaL – she is not having the radiance;
en seygEn – (on her) what can I do?
kaL – honey
avizh – flowing
sOlai – having orchards
kaNapuram – thirukkaNNapuram
thozhum – worshipping (such)
piLLaiyai – child
piLLai enRu – as one’s own child
eNNa – to consider
peRuvar – will they get to do it?<\/p>\n\n\n\nSimple translation<\/h3>\n\n\n\n
Highlights from vyAkyAnam (Commentary)<\/h3>\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":"