SrI: SrImathE SatakOpAya nama: SrImathE rAmAnujAya nama: Sri varavaramunayE nama:<\/p>\n\n\n\n
periyAzhwAr thirumozhi<\/a> >> Third Centum<\/a> >> Seventh decad<\/a><\/a><\/p>\n\n\n\n Previous<\/a><\/p>\n\n\n\n avathArikai<\/strong><\/p>\n\n\n\n In this last pAsuram, AzhwAr mentions the benefit which will accrue to those who learn this decad and brings the decad to its end.<\/p>\n\n\n\n gyAlam muRRum uNdu Alilaith thuyil nArAyaNanukku ivaL<\/em> Word-by-Word Meanings<\/strong><\/p>\n\n\n\n gyAlam muRRum<\/em> \u2013 all the worlds, starting from earth Simple Translation<\/strong><\/p>\n\n\n\n emperumAn kept all the worlds, starting with earth, in his divine stomach, such that they would not get destroyed during the time of deluge. The divine mother recounted that her daughter became highly infatuated with that nArAyaNan, becoming joyful. periyAzhwAr, the controller of those who live in SrI villibuththUr, which is surrounded by beautiful gardens, mercifully composed those [words of the mother] into garlands of words. Those who recite these ten pAsurams will not have the sorrow of facing any hurdle in experiencing emperumAn.<\/p>\n\n\n\n vyAkhyAnam (Commentary)<\/strong><\/p>\n\n\n\n gyAlam \u2026<\/strong> – nArAyaNan, who is the lord of all, has the quality of aghatithaghatanam<\/em> (binding together entities which cannot ever be bound), just as the way he reclined on a tender banyan leaf after swallowing all the worlds during the time of deluge and protecting them, in his divine stomach.<\/p>\n\n\n\n thiruvAimozhip piLLai says in his svApadhESam that nArAyaNan kept all the worlds, measuring 50 crore miles, inside his divine stomach, and reclined on a tender banyan leaf. This aghatithaghatanA sAmarthyam<\/em> [ability to bind together entities which cannot be bound] is typical of the name nArAyaNan<\/em>, coming from the bahuvrIhi samAsam <\/em>[compound word by which the word conveys the meaning that all the entities in all the worlds rest inside him; through the thathpurusha samAsam<\/em>, it would also mean that he resides inside all the entities]. He resides inside the minutest entity, as brought out by the thaiththirIya upanishath nArAyaNavalli phrase \u201caNiyOr aNIyAn<\/em>\u201d [he resides inside the minutest particle] and as mentioned in thiruvAimozhi 1.1.10<\/a> \u201cidam thigazh poruL thoRum karandhu engum parandhu uLan<\/em>\u201d [he pervades and remains hidden inside all the entities present in all the places]. When he consumes all these, at the time of deluge, as mentioned in the same thiruvAimozhi pAsuram 1.1.10 \u201civai uNda karanE<\/em>\u201d [one who consumed all these and remained firm], this becomes the aghatitha ghatanA <\/em>quality \u2013 one who resides inside all entities, yet swallows all the entities and reclines on a tender leaf.<\/p>\n\n\n\n ivaL mAl adhAgi magizhndhanaL enRu \u2026<\/strong>– she is a little child; she has become completely infatuated with that nArAyaNan; as a result of her uniting with him, she became joyous. The words, spoken by the mother, regarding this \u2026<\/p>\n\n\n\n thiruvAimozhip piLLai says here that the term ivaL<\/em> refers to one who appears like an infant [in the eyes of her mother] and the term mAl adhAgi<\/em> refers to the infatuation which is not seen even in those who have matured well into young girls. The term adhu<\/em> in adhu Agi<\/em> indicates absence of a metaphor for her infatuation with emperumAn [it is that eminent]. magizhndhanaL<\/em> \u2013 the mothers became satisfied that the infatuation which their daughters had, resulted in the ultimate benefit of carrying out kainkaryam to emperumAn and that the daughters became joyous. thAy<\/em> \u2013 though mentioned in singular number here, it refers to all the mothers. Terms seen in earlier pAsurams such as vaLara vidumin<\/em>, oruppaduththirumin<\/em> refer to plural number. ivaL<\/em> also refers to one who has had devotion, just before getting to carry out kainkaryam [which is a prerequisite for carrying out kainkaryam] and involving with kainkaryam, she attains emperumAn, making herself enjoyable for him. Her status has matured to such an extent that her divine mother, who is her AchAryan, says \u201civaL mAl adhAgi magizhndhanaL<\/em>\u201d.<\/p>\n\n\n\n kOlam \u2026<\/strong> – SrI villibuththUr is surrounded by beautiful gardens. periyAzhwAr is the controller of that place. For those who are capable of reciting these ten distinguished pAsurams, mercifully composed as a garland of words \u2026<\/p>\n\n\n\n thiruvAimozhip piLLai says here that AzhwAr is the controller of SrI villibuththUr which is surrounded by gardens which are attractive, being complete with flowers and fruits. vittu chiththan<\/em> \u2013 one who has vishNu in his mind. Or, one who is residing in vishNu\u2019s mind. Similar to the divine name nArAyaNan<\/em>, this name vittu chiththan<\/em> is also a samAsa dhvayam<\/em> [compound word with two terms, with complementary meanings]. sonna mAlai<\/em> \u2013 the words used in these pAsurams will go until carrying out mangaLASAsanam, with words spoken by self [svApadhESam<\/em>, as spoken by the mother] and by others [anyApadhESam<\/em>, spoken as the words of the relatives]. For those who are capable of reciting these verses, with the pathos of periyAzhwAr \u2026<\/p>\n\n\n\n illai varu thuyarE<\/strong>– There is no sorrow which will come as a hurdle in experiencing emperumAn etc.<\/p>\n\n\n\n thiruvAimozhip piLLai says here that instead of saying thuyar varuga illai<\/em>, since AzhwAr has said illai varu thuyar<\/em>, this is like nama<\/em>: in the second term of thirumanthram. In other words, ishta prApthi <\/em>will come only after anishta nivruththi<\/em> [viz. one can attain what one desires only after getting rid of undesirables, just as in thirumanthram, the second term says that one is not dependent on oneself (nama<\/em>:), which is elimination of undesirable, and then the third term says that one will carry out kainkaryam (nArAyanAya<\/em>) which is getting the desirable). Here, the term thuyar<\/em> refers to the transposition of rakshya-rakshaka bhAvam<\/em> [normally, emperumAn is the protector and we, the jIvAthmAs, are the protected] which is a prerequisite for carrying out mangaLASAsanam [we consider ourselves as the protector and emperumAn as the protected and wish well for him]. When the transposition of the protector-protected roles takes place, there will be no sorrow. In the term in thiruppallANdu 3<\/a> \u201cpazhippilOm<\/em>\u201d (We do not have any fault), pazhippu<\/em> refers to this protector-protected role only [AzhwAr says that for seven generations in their clan, they have always considered emperumAn as the protected and themselves as the protectors and do not have the fault of thinking on the contrary]. It is only when we attain this status that we will truly know the meanings of anyaSEshathvam<\/em> [being a servitor to someone other than emperumAn] and svasvAthanthryam<\/em> [being dependent on oneself].<\/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 >> Third Centum >> Seventh decad Previous avathArikai In this last pAsuram, AzhwAr mentions the benefit which will accrue to those who learn this decad and brings the decad to its end. gyAlam muRRum uNdu Alilaith thuyil nArAyaNanukku ivaLmAl adhAgi magizhndhanaL enRu thAy urai seydha … 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":[10,717,724],"tags":[],"class_list":["post-60524","post","type-post","status-publish","format-standard","hentry","category-mudhalayiram","category-periyazhwar-thirumozhi","category-periyazhwar-thirumozhi-3rd-centum"],"_links":{"self":[{"href":"https:\/\/divyaprabandham.koyil.org\/index.php\/wp-json\/wp\/v2\/posts\/60524","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=60524"}],"version-history":[{"count":2,"href":"https:\/\/divyaprabandham.koyil.org\/index.php\/wp-json\/wp\/v2\/posts\/60524\/revisions"}],"predecessor-version":[{"id":60581,"href":"https:\/\/divyaprabandham.koyil.org\/index.php\/wp-json\/wp\/v2\/posts\/60524\/revisions\/60581"}],"wp:attachment":[{"href":"https:\/\/divyaprabandham.koyil.org\/index.php\/wp-json\/wp\/v2\/media?parent=60524"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/divyaprabandham.koyil.org\/index.php\/wp-json\/wp\/v2\/categories?post=60524"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/divyaprabandham.koyil.org\/index.php\/wp-json\/wp\/v2\/tags?post=60524"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}
mAl adhAgi magizhndhanaL enRu thAy urai seydha adhanai<\/em>
kOlam Ar pozhil sUzh pudhuvaiyar kOn vittu chiththan sonna<\/em>
mAlai paththum vallavargatku illai varu thuyarE<\/em><\/p>\n\n\n\n
uNdu<\/em> \u2013 keeping in his divine stomach such that they do not get destroyed during deluge
Al ilai<\/em> \u2013 on a tender banyan leaf
thuyil<\/em> \u2013 one who mercifully reclined
nArAyaNanukku<\/em> \u2013 she, in the matter regarding nArAyaNan
mAladhAgi<\/em> – being highly infatuated
magizhndhanaL enRu<\/em> \u2013 saying that she was joyous
thAy<\/em> \u2013 divine mother
urai seydha adhanai<\/em> \u2013 described
kOlam Ar<\/em> \u2013 being full of beauty
pozhil<\/em> \u2013 by gardens
sUzh<\/em> \u2013 surrounded
pudhuvaiyar<\/em> \u2013 for those who inhabit SrI villibuththUr
kOn<\/em> \u2013 one, who is the controller
vittu chiththan<\/em> \u2013 periyAzhwAr
sonna<\/em> \u2013 mercifully composed
mAlai<\/em> \u2013 garland of words
paththum<\/em> \u2013 the ten pAsurams
vallavargatku<\/em> \u2013 for those who are capable of reciting
varu<\/em> \u2013 that which comes as a hurdle to enjoying emperumAn
thuyar<\/em> \u2013 sorrow
illai<\/em> \u2013 will not happen<\/p>\n\n\n\n
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