SrI: SrImathE SatakOpAya nama: SrImathE rAmAnujAya nama: Sri varavaramunayE nama:<\/p>\n\n\n\n
periyAzhwAr thirumozhi<\/a> >> Third Centum<\/a> >> Eighth decad<\/a><\/a><\/p>\n\n\n\n Previous<\/a><\/p>\n\n\n\n avathArikai<\/strong><\/p>\n\n\n\n thiruvAimozhip piLLai, in his svApadhESam, says that the mother says that she does not know as to what her daughter did, at the place where she had gone [along with krishNa].<\/p>\n\n\n\n kumari maNam seydhu koNdu kOlam seydhu illaththu iruththi<\/em> Word-by-Word Meanings<\/strong><\/p>\n\n\n\n kumari<\/em> \u2013 maiden Simple Translation<\/strong><\/p>\n\n\n\n They [the relatives of krishNa] will carry out functions before the marriage. They will decorate her [daughter of the mother who is reciting this pAsuram] with dress and ornaments, keep her inside the place where the marriage is held. They will announce to the relatives and others, by beating drums, that they are going to give her [the daughter], in marriage, to dhAmOdharan. She, who is the consort of the king of all the celestial entities, will circumambulate a branch of peepal tree, in line with the customs of their clan. Will they beat drums in a boisterous manner and erect decorative arches throughout the town or will they say \u201cWhy celebrate to this extent?\u201d wonders the mother.<\/p>\n\n\n\n vyAkhyAnam (Commentary)<\/strong><\/p>\n\n\n\n kumari maNam seydhu koNdu<\/strong> \u2013 kumari<\/em> \u2013 a maiden. Carrying out functions while in the state of a maiden. In other words, as a prelude to marriage, functions which are held.<\/p>\n\n\n\n thiruvAimozhip piLLai says here that in line with the practice of their clan, they will decorate her with sandalwood paste and other fragrant materials, as well as with flowers etc. They will further decorate her with gold, gemstones, dresses etc.<\/p>\n\n\n\n kOlam seydhu<\/strong> \u2013 Decorating with ornaments, dresses, sandalwood paste etc.<\/p>\n\n\n\n illaththu iruththi<\/strong> \u2013 keeping in the place where marriage is conducted.<\/p>\n\n\n\n thiruvAimozhip piLLai adds here that they will keep her inside the place where the marriage is held, not indulging in mischievous acts.<\/p>\n\n\n\n thamarum \u2026<\/strong> – Making it known to relatives and others, by proclaiming publicly \u201cWe are going to offer her in marriage to dhAmOdharan\u201d. The term dhAmOdharan<\/em> signifies his simplicity such that he did not have the strength to get out of the binding which his mother [yaSOdhAp pirAtti] carried out on him and his being under her control.<\/p>\n\n\n\n thiruvAimozhip piLLai says here that only undesirable activities are carried out without any publicity. dhAmOdharaRku<\/em> \u2013 krishNa remained as one without any strength, when his mother, who did not have any strength, and whose word he wished to follow, tied him up with a rope and told him, as in SrI vishNu purANam 5.6.15 \u201cyadhiSaknOshi<\/em>\u201d (If you have the strength to come out of this binding). It was made known to all that she was going to be given in marriage to one with such auspicious qualities. If this had been done with one who is in SrI vaikuNtam, it would not have appeared as this eminent.<\/p>\n\n\n\n amarar padhi udaith thEvi<\/strong> \u2013 when taking a pledge that she is [going to be the consort] for the head of nithyasUris and making an announcement about it, she became the consort of one, who is the controller of nithyasUris, who do not have any ennui.<\/p>\n\n\n\n thiruvAimozhip piLLai says here that the consort of indhra [head of celestial entities] is not worshipped through the logic of \u201csEndhra<\/em>:\u201d [this has been taken from vEdham where emperumAn is explained as the indwelling soul of all entities, including brahmA, Siva, indhra and all the other entities]. This girl [the daughter of the mother, who is reciting this pAsuram] is the consort of one who is the indhra for all the indhra [the term indhra refers to one who has wealth], who is the controller of nithyasUris and who is the consort of SrI mahAlakshmi. She has the identification of being the consort of vishNu, as mentioned in SrI sUktham as \u201cvishNu pathni<\/em>\u201d (the consort of vishNu) and as in SrI vishNu purANam 1.8.15 as \u201canapAyini<\/em>\u201d (one who does not ever separate from vishNu). She has emperumAn as her identity. Her existence is derived from him. She identifies emperumAn to the world. She is termed as \u201cun thiru<\/em>\u201d (wealth for emperumAn). She manifests his nature to the world. He is the SEshi<\/em> (lord of all). That nature comes from the fourth case Aya<\/em> seen in the first syllable \u201ca<\/em>\u201d of praNavam, in thirumanthram. This requires two entities, one in whom the quality of servitude will be present, namely the jIvAthmA, and the one who receives servitude, namely emperumAn. Thus, SEshi<\/em> is the one who is identified here. amarar padhi udaith thEvi<\/em> \u2013 SrI mahAlakshimi is identified as perundhEvi<\/em> [the senior consort] while this girl [the daughter] is identified as \u201cen siRuth thEvi<\/em>\u201d [the little consort]. Hence, the little consort has to worship the senior consort.<\/p>\n\n\n\n arasANiyai vazhippattu<\/strong> \u2013 in line with the customs of their clan, circumambulating a branch of peepal tree, which has been placed as a pillar on the decorated dais. arasANi<\/em> \u2013 branch of peepal tree, placed on the decorated dais.<\/p>\n\n\n\n thiruvAimozhip piLLai says here that the term arasANi<\/em> refers to ammi<\/em> [a flat slab or stone for grinding materials]. Just as it has been mentioned in nAchchiyAr thirumozhi 6.8<\/a> \u201cammi midhikka<\/em>\u201d (he made me to step on the slab), worship is carried out by stepping on, here. The term arasANi<\/em> is a modification of the term arasANai<\/em>, which is the grinding slab [the syllable ai<\/em> in arasANai<\/em> has got modified as i<\/em>, as in arasANi]. Since nithya vibhUthi [SrI vaikuNtam] belongs to SrI mahAlakshmi, and since the little consort has worshipped the senior consort, the little consort could be referred to as amarar padhi udaith thEvi<\/em>.<\/p>\n\n\n\n thumilam ezhap paRai kotti<\/strong> – playing on the musical instrument to create a boisterous noise. This is similar to nAchchiyAr thirumozhi 6.6<\/a> \u201cmaththaLam kotta<\/em>\u201d (Even as the percussion instruments were being played\u2026).<\/p>\n\n\n\n thOraNam nAttidum kolO<\/strong> \u2013 will they celebrate the marriage by erecting arches throughout the place, as decorations? Or, will they say, as people who live their lives by borrowing money from others \u201cWhat is the need for such grand celebrations for a marriage?\u201d<\/p>\n\n\n\n thiruvAimozhip piLLai says here that the mother is wondering whether the people will celebrate the marriage by erecting arches in all the streets of thiruvAyppAdi, which houses five lakh families and in the intersections of the streets or whether the people, who are not that well-to-do will question the need for a grand celebration. He says at the end that this pAsuram expresses the worry and sadness experienced by the AchAryan [mother], from whom emperumAn has taken the disciple [daughter] who was existing for the AchAryan all along, as to what the disciple is doing at emperumAn\u2019s place and as to how he is conducting himself.<\/p>\n\n\n\n We shall next consider the 4th<\/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 >> Third Centum >> Eighth decad Previous avathArikai thiruvAimozhip piLLai, in his svApadhESam, says that the mother says that she does not know as to what her daughter did, at the place where she had gone [along with krishNa]. kumari maNam seydhu koNdu kOlam seydhu … 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-60592","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\/60592","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=60592"}],"version-history":[{"count":2,"href":"https:\/\/divyaprabandham.koyil.org\/index.php\/wp-json\/wp\/v2\/posts\/60592\/revisions"}],"predecessor-version":[{"id":60635,"href":"https:\/\/divyaprabandham.koyil.org\/index.php\/wp-json\/wp\/v2\/posts\/60592\/revisions\/60635"}],"wp:attachment":[{"href":"https:\/\/divyaprabandham.koyil.org\/index.php\/wp-json\/wp\/v2\/media?parent=60592"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/divyaprabandham.koyil.org\/index.php\/wp-json\/wp\/v2\/categories?post=60592"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/divyaprabandham.koyil.org\/index.php\/wp-json\/wp\/v2\/tags?post=60592"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}
thamarum piRarum aRiyath thAmOdharaRku enRu sARRi<\/em>
amarar padhi udaith thEvi arasANiyai vazhipattu<\/em>
thumilam ezhap paRai kottith thOraNam nAttidum kolO<\/em><\/p>\n\n\n\n
maNam seydhu koNdu<\/em> \u2013 carrying out functions prior to marriage
kOlam seydhu<\/em> \u2013 decorating with dress and ornaments
illaththu<\/em> \u2013 in the place where the marriage is held
iruththi<\/em> \u2013 making her to stay
thamarum<\/em> \u2013 relatives
piRarum<\/em> \u2013 others too
aRiya<\/em> \u2013 such that they know
dhAmOdharaRku<\/em> \u2013 for kaNNan, who is dhAmOdharan
enRu<\/em> \u2013 saying \u201cwe are going to give her in marriage\u201d
sARRi<\/em> \u2013 announcing, through beating of drums
(Hence)
amarar padhi udai<\/em> \u2013 dhEvAdhirAjan\u2019s [the king of all celestial entities, his]
dhEvi<\/em> \u2013 she, who is his consort
arasANiyai<\/em> \u2013 branch of peepal tree
vazhippattu<\/em> \u2013 circumambulating [as per the customs of their clan]
thumilam ezha<\/em> \u2013 in a boisterous manner
paRai kotti<\/em> \u2013 beating drums
thOraNam<\/em> \u2013 great arches etc
nAttidum kol O<\/em> \u2013 will they decorate throughout the place and celebrate? Or, will they say \u201cWhy celebrate to this extent\u201d? She [the mother] suspects.<\/p>\n\n\n\n
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