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 In the end, AzhwAr mentions the benefit which will accrue to those who recite these pAsurams and brings the decad to its end.<\/p>\n\n\n\n mAyavan pin vazhi senRu vazhi idai mARRangaL kEttu<\/em> Word-by-Word Meanings<\/strong><\/p>\n\n\n\n mAyavan<\/em> \u2013 sarvESvaran [lord of all] who has amazing activities Simple Translation<\/strong><\/p>\n\n\n\n The mother went behind sarvESvaran, who has amazing activities. She queried about the strange entities\/events which she saw on the way. She entered thiruvAyppAdi too and learnt about the words spoken by her daughter about those who are present there, appropriate to each of them. The mother shared those words with those who were in her proximity. periyAzhwAr, who is the controller of the cool SrI villibuththUr, mercifully composed those words into ten pAsurams in the sacred thamizh language. Those who are capable of reciting these pAsurams will get to be the servitors to one, who has a form resembling a faultless bluish gemstone.<\/p>\n\n\n\n vyAkhyAnam (Commentary)<\/strong><\/p>\n\n\n\n mAyavan pin vazhi senRu<\/strong> \u2013 emperumAn had manifested his rUpa guNa chEshtithams<\/em> [his divine form, his auspicious qualities and his divine activities] to my daughter and captivated her, through those amazing characteristics. She went behind him, just like it has been mentioned in periya thirumozhi 3.7.1<\/a> \u201ckaLvan kol<\/em>\u201d (Is he a thief, who came and took my daughter away?)<\/p>\n\n\n\n thiruvAimozhip piLLai says, in his svApadhESam, that with the owner taking his possession and not taking it with the permission of the one who has it now, he has manifested both his auspicious quality and his fault. The mother calls him as mAyavan<\/em> [one with amazing activities] since both these qualities are apt to be accepted. She follows the way in which he had gone, asking from people, who were coming opposite her, about their [krishNa\u2019s and her daughter\u2019s] condition, their path, their rest etc.<\/p>\n\n\n\n vazhiyidai mARRangaL kEttu<\/strong> \u2013 just as it has been mentioned in periya thirumozhi 3.7.2<\/a> \u201ckiLi pOl mizhaRRRi nadandhu<\/em>\u201d (walking behind him, speaking some words like a parrot), as she went behind him, whenever she saw anything strange on the way, she would ask him about it.<\/p>\n\n\n\n AyargaL chEriyilum pukku<\/strong> \u2013 entering the divine abode to be attained, thiruvAyppAdi. All these activities which happened \u2026<\/p>\n\n\n\n anguththai mARRamum ellAm<\/strong> \u2013 all the activities which her daughter had done and all the words which she had spoken to SrI nandhagOpar, yaSOdhAp pirAtti, krishNa et al, there, appropriate to their nature. Through the word mARRamum<\/em> which is a word of aggregation [meaning this along with others], we have to consider the activities mentioned in earlier pAsurams too.<\/p>\n\n\n\n thAy avaL solliya sollai<\/strong> \u2013 the words spoken by the divine mother, from her house, feeling sorrowful as well as desirous [sorrowful about the way the daughter left and desirous to know what happened further], to other herd-women in her proximity.<\/p>\n\n\n\n thiruvAimozhip piLLai says here that the term avaL<\/em> [added to the mother here] appears to convey the meaning that whatever she had said is very secretive and is parama rahasyam<\/em> [most concealed]. Utilising these as a reason, with his bhakthirUpApanna gyAnam<\/em> [knowledge maturing into devotion], taking it to the limit of mangaLASAsanam<\/em> [carrying out kainkaryam, born out of that devotion]<\/p>\n\n\n\n maNavALa mAmunigaL gives a second interpretation for the verse up to this part. mAyavan<\/em> <\/strong>\u2026 – emperumAn had taken his possession [her daughter] as the owner takes the owned. He did not take that entity, in the way in which he should have taken. Thus, manifesting both his auspicious quality and fault, both of which are to be considered as acceptable, he left with her. The mother followed such an amazing entity. On the way, she enquired from people who were coming opposite her about the condition, the way in which they were going, their taking resting for sleeping etc. AyargaL chEriyilum pukku<\/em><\/strong> – She went into the town of thiruvAyppAdi, to the street where SrI nandhagOpar was living, enquiring from the people there about distinguishing activities taking place there. thAy avaL solliya sollai<\/em><\/strong> \u2013 she asked the people who came opposite her \u201cHave they gone near mathurA?\u201d [as in pAsuram 1], \u201cWill this activity be a matter of blame or auspicious quality for our clan?\u201d [as in pAsuram 2], \u201cDid you see decorative arches erected in thiruvAyppAdi and the sound of auspicious music?\u201d [as in pAsuram 3}. She went to thiruvAyppAdi and enquired about the support [for her daughter] or the lack of support from SrI nandhagOpar, yaSOdhAp pirAtti etc. The responses given by them are to be considered as the words of the divine mother. maNavALa mAmunigaL says that the first narrative [between these two] appears more appropriate.<\/p>\n\n\n\n thaN pudhuvaip pattan sonna<\/strong> \u2013 SrI villibuththUr appears as a cool place, removing the ennui from samsAram [materialistic realm]. Mercifully composed by periyAzhwAr, who is the controller of such SrI villibuththUr.<\/p>\n\n\n\n thiruvAimozhip piLLai says here that SrI villibuththUr is without any shortcoming in enjoyable materials and these are the aids for carrying out mangaLASAsanam. Hence, AzhwAr mentions the coolness of the place, in the same breath as mentioning about himself.<\/p>\n\n\n\n thUya thamizh paththum vallAr<\/strong> \u2013 unlike samskrutham words which are dark, without knowing the meaning, thamizh language, which is pure, has words whose meanings are bright, which ladies and ignorant people too could know. While each of these pAsurams is sufficient to uplift a person, those who are capable of reciting all the ten pAsurams, with AzhwAr\u2019s pathos \u2026<\/p>\n\n\n\n thiruvAimozhip piLLai says here that purity for thamizh comes due to the following: unlike SAsthrams where emperumAn is known through words, in thamizh, words are composed in a fluent style for a meaning; also, the words express empathy; through the root word, suffix and etymology [root word is the primary part of the word, which denotes an action while suffix is the last part of the word, which denotes the tense, gender, number etc. As an example, in the word padiththAn<\/em> (he read), padi<\/em> is the root word (also called in thamizh as pagudhi) which says that the person is indulging in the action of reading, while An<\/em>, at the end is the suffix [called in thamizh as vigudhi<\/em>]; it reveals that it is in past tense, the person is male and is a single person], the meanings become clear in thamizh while in samskrutham, there will be several interpretations for the same word. The words which define the action [verb] in thamizh are straightforward, such as \u201cninRanar, irundhanar<\/em>\u201d etc, while in samskrutham, there will be three different genders for every word [male, female and neutral gender; for example, for the meaning wife, there are three words in samskrutham, one for each gender such as dhArA: in masculine, kaLathram in neutral and bhAryAL in feminine gender. Context will change based on the word used. In thamizh, there is only one word, manaivi<\/em>]. Our AchAryas, who were experts in all the SAsthrams, cherished the pAsurams of AzhwArs, saying that they are indeed free from any fault. Hence, it is correct to say thUya thamizh<\/em>. While one pAsuram alone is enough to uplift a person, the reason for saying \u201cpaththum vallAr<\/em>\u201d [those who could recite all ten pAsurams] is because of its flavour. Those who are capable of reciting these ten pAsurams, till the stage of carrying out mangaLASAsanam.<\/p>\n\n\n\n thUmaNi vaNNanukku ALarE<\/strong> \u2013 They will get to carry out servitude to the one, who has the beauty of his divine form like a faultless bluish gemstone, as his servitor.<\/p>\n\n\n\n thiruvAimozhip piLLai says here that the purity in pramANam<\/em> [the language of pAsuram] is extended to the pramEyam<\/em> too [subject of the pAsuram]. Since the term is with fourth case [thUmaNivaNNanukku<\/em>, where the last syllable ku<\/em> is the fourth case, conveying the meaning, for him], it is similar to periya thirumozhi pAsuram 8.9.3 \u201ckaNNapuram onRu udaiyAnukku<\/em>\u201d (for one, who has thirukkaNNapuram as his permanent dwelling). The syllable E<\/em>, in ALarE<\/em> confirms that the fourth case is present in all the parts of padhathrayam<\/em> [three parts of thirumanthram, viz praNavam<\/em>, nama:<\/em> and nArAyaNAya<\/em>]. He further explains as to how this is treated as mangaLASAsanam<\/em> [carrying out servitude to emperumAn, since the pAsuram is only expressing the sorrow of the mother regarding her daughter who has been taken by emperumAn]. emperumAn has taken a disciple who was totally dependent on his AchAryan [krishNa, taking the daughter away from the mother] since he [emperumAn] had been taking efforts since time immemorial, to take this AthmA to mOksham [SrI vaikuNtam]. AchAryan is wondering whether the disciple is capable of carrying out mangaLASAsanam to emperumAn there. Thus, he follows them and asks people who come in the opposite direction and those in the town, about this [mother asking people coming opposite her as well as those in thiruvAyppAdi about her daughter]. Hence, this is to be treated as mangaLASAsanam only. The term \u201cthose who came opposite\u201d refers to those who propel the disciple towards emperumAn and return to take more such disciples.<\/p>\n\n\n\n We shall next consider the pravEsram 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 >> Eighth decad Previous avathArikai In the end, AzhwAr mentions the benefit which will accrue to those who recite these pAsurams and brings the decad to its end. mAyavan pin vazhi senRu vazhi idai mARRangaL kEttuAyargaL chEriyilum pukku anguththai mARRamum ellAmthAy avaL … 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-60664","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\/60664","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=60664"}],"version-history":[{"count":2,"href":"https:\/\/divyaprabandham.koyil.org\/index.php\/wp-json\/wp\/v2\/posts\/60664\/revisions"}],"predecessor-version":[{"id":60719,"href":"https:\/\/divyaprabandham.koyil.org\/index.php\/wp-json\/wp\/v2\/posts\/60664\/revisions\/60719"}],"wp:attachment":[{"href":"https:\/\/divyaprabandham.koyil.org\/index.php\/wp-json\/wp\/v2\/media?parent=60664"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/divyaprabandham.koyil.org\/index.php\/wp-json\/wp\/v2\/categories?post=60664"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/divyaprabandham.koyil.org\/index.php\/wp-json\/wp\/v2\/tags?post=60664"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}
AyargaL chEriyilum pukku anguththai mARRamum ellAm<\/em>
thAy avaL solliya sollaith thaN pudhuvaip pattan sol<\/em>
thUya thamizh paththum vallAr thUmaNi vaNNanukku ALarE<\/em><\/p>\n\n\n\n
pin vazhi senRu<\/em> \u2013 following him
vazhi idai mARRangaL kEttu<\/em> \u2013 querying about the strange entities\/events seen on the way
AyargaL chEriyilum pukku<\/em> \u2013 entering thiruvAyppAdi too
anguththai<\/em> \u2013 appropriate to those who are there
mARRamum ellAm<\/em> \u2013 all the words of her daughter
thAy avaL<\/em> \u2013 mother
solliya<\/em> \u2013 spoken to those who were in proximity
sollai<\/em> \u2013 words
thaN<\/em> \u2013 cool
pudhuvai<\/em> \u2013 controller of SrI villibuththUr
pattan<\/em> \u2013 periyAzhwAr
sonna<\/em> \u2013 mercifully composed
thUya<\/em> \u2013 sacred (since it is related to emperumAn)
thamizh<\/em> \u2013 in thamizh language
paththum<\/em> \u2013 ten pAsurams
vallAr<\/em> \u2013 those who are capable of reciting
thU maNi<\/em> \u2013 like a faultless bluish gemstone
vaNNanukku<\/em> \u2013 one who has his form
ALar<\/em> \u2013 will get to carry out servitude<\/p>\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":"