SrI: SrImathE SatakOpAya nama: SrImathE rAmAnujAya nama: Sri varavaramunayE nama:<\/p>\n\n\n\n
periyAzhwAr thirumozhi<\/a> >> Third Centum<\/a> >> Ninth decad<\/a><\/a><\/p>\n\n\n\n Previous<\/a><\/p>\n\n\n\n avathArikai<\/strong><\/p>\n\n\n\n thiruvAimozhip piLLai says, in his svApadhESam, that this pAsuram says about the manner in which those who are on one side, immersed themselves in krishNAvathAram.<\/p>\n\n\n\n ennAdhan dhEvikku anRu inbappU eeyAdhAL<\/em> Word-by-Word Meanings<\/strong><\/p>\n\n\n\n en<\/em> \u2013 for me nAdhan<\/em> \u2013 indhra, her consort Simple Translation<\/strong><\/p>\n\n\n\n A girl, who is immersed in krishNAvathAram, says the following: sathyabhAmaip pirAtti is the consort of sarvESvaran [krishNa]. On the day when she desired the flower of kalpaka<\/em> tree, whey they had gone to svarga [heaven], indhrANi, the consort of indhra, the lord of celestial entities, refused to give the flower to her. Even as her consort, indhra, was looking on, emperumAn, through garuda, forcefully uprooted the tree, and had it planted in the palace of sathyabhAmaip pirAtti. Sing, with joy, about the capability of one, who made me as his servitor, and who has the ability to carry out the task that he has thought of. Sing about the capability of my benefactor.<\/p>\n\n\n\n vyAkhyAnam (Commentary)<\/strong><\/p>\n\n\n\n ennAdhan dhEvikku<\/strong> \u2013 for the consort of my lord. The term nAdhan<\/em> refers to one who owns. When one is aware of one\u2019s svarUpam<\/em> [basic nature of a jIvAthmA is to be a servitor to emperumAn], the relationship with emperumAn is such that each person could say \u201cennAdhan<\/em>\u201d \u201cennAdhan<\/em>\u201d [my lord], individually. The jIvAthmA\u2019s servitude is not merely restricted to only him, but to the two of them [perumAL and pirAtti], together. This is the reason for saying \u201cennAdhan dhEvikku<\/em>\u201d. Just as it has been mentioned in SrI sUktham \u201cvishNu pathni<\/em>\u201d [consort of vishNu, emperumAn], her identification comes from her relationship of being his consort. Usage of the term dhEvi<\/em> manifests sathyabhAmaip pirAtti\u2019s endearment to him, viz., she is his favourite consort.<\/p>\n\n\n\n thiruvAimozhip piLLai says here that the girl [who sings this pAsuram] considers herself to be on a par with krishNa\u2019s consorts [through the six qualities of ananyAarha SEshathvam <\/em>(being servitor exclusively to emperumAn), ananya SaraNathvam <\/em>(taking refuge of only emperumAn), ananya bhOgyathvam<\/em> (being enjoyed exclusively by emperumAn and in turn, enjoying emperumAn, exclusively) etc] and due to the eminence of mithunam<\/em> [perumAL and pirAtti, together]. Just as nammAzhwAr had said in thiruvAimozhi 4.5.8<\/a> \u201cnamakkum pUvinmisai nangaikkum<\/em>\u201d (emperumAn gives bliss to us, who are very lowly, and to pirAtti, who is the most eminent [citing the jIvAthmA first], the girl speaks about her first and says ennAdhan<\/em>. It is only after ascertaining her identification that she says ennAdhan dhEvi<\/em> [consort of my lord]. This is similar to saying, as in thiruvAimozhi 10.10.2<\/a> \u201cun thiru<\/em>\u201d (pirAtti is your wealth). Just as it is mentioned in thiruvAimozhi 10.10.7<\/a> \u201cAgiya anbE<\/em>\u201d (due to the love that you have towards pirAtti, you manifest that towards me too), the repository is mentioned in a concealed way and not directly [the pAsuram says \u201ckOlamalarp pAvaikku anbAgiya en anbEyO<\/em>\u201d, instead of anbanAgiya en anbEyO<\/em>]. The term ennAdhan dhEvikku<\/em> is similar to this, with the relationship not explicitly mentioned.<\/p>\n\n\n\n anRu<\/strong> \u2013 on the day when sathyabhAmaip pirAtti had mercifully gone, along with krishNa, after krishNa had annihilated narakAsura<\/em> [a monster] and provided a place for the celestial entities to live. It was the day, when, without the celestial entities asking or desiring for it, a great treasure [perumAL and pirAtti, together] visited them.<\/p>\n\n\n\n inbappU eeyAdhAL<\/strong> \u2013 when the enjoyable flowers from kalpaka<\/em> tree were brought by indhrANi\u2019s maid, sathyabhAmaip pirAtti expressed a desire for it. indhrANi, citing some unacceptable reasons, and due to her misfortune, refused to offer the flowers to pirAtti.<\/p>\n\n\n\n thiruvAimozhip piLLai says additionally here that while she should have offered the flowers to pirAtti herself even before pirAtti asked for them, she did not offer them, even when pirAtti asked for them.<\/p>\n\n\n\n than nAdhan<\/strong> \u2013 indhrANi thought that indhra, being her lord, was a great strength for her.<\/p>\n\n\n\n kANavE<\/strong> \u2013 even as he, indhra, who thought that he was the controller of thirty-three classes of celestial entities and had a vanity on account of that, was watching \u2026<\/p>\n\n\n\n thiruvAimozhip piLLai says here that indhrANi is unlike pirAtti, who removes hurdles initially [anishta nivruththi<\/em>] and then gives that which is desired [ishta prApthi<\/em>]. Her consort [indhra] is a match for her. Just as emperumAn is referred to as SrIya<\/em>: pathi<\/em> [consort of SrI mahAlakshmi], indhra would have thought that he has indhrANi as his consort, due to the emergence of karma bhAvanai<\/em> [when one engages with emperumAn (through thoughts, speech or deeds], it is referred to as brahma bhAvanai<\/em>, and when one engages with samsAram, it is karma bhAvanai<\/em>]. He would have thought \u201cAm I not indhra? Am I not the lord of celestial entities?\u201d<\/p>\n\n\n\n thaN pU maraththinai<\/strong> \u2013 the kalpaka<\/em> tree, which was flourishing, was cool and was abundant with flowers<\/p>\n\n\n\n vannAdhap puLLAl<\/strong> \u2013 through periya thiruvadi [garuda], who has the form of sAma vEdham<\/em>, which is predominantly musical in nature. yajur vEdham says that he has the three vEdhams [rig, yajur and sAma], as his head and gAyathri<\/em> [an important manthram, recited often], as his eyes. His form, being made of vEdhams, has been clearly stated through these pramANams. For nAdham<\/em> [vEdham], vanmai<\/em> [strength] comes from the fact that bhAhyas<\/em> [those who do not accept the primacy of vEdhams] and kudhrushtis<\/em> [those who misinterpret vEdhams] cannot wish it away. The term vanmai<\/em> could also be considered as a distinguishing qualification for garuda. The strength for garuda comes from his quality of completing a task that emperumAn had thought of.<\/p>\n\n\n\n valiyap paRiththitta<\/strong> \u2013 uprooting [the tree] forcefully. krishNa did not ask indhra for the gift, indhra did not offer it on his own, to emperumAn, it was not done when indhra was not present. Even as indhra was looking and tried to prevent the action, garuda forcefully removed the tree.<\/p>\n\n\n\n thiruvAimozhip piLLai says additionally here that indhra came with his vajrAyudham<\/em> [a weapon] to fight with garuda and followed him, in order to get back the tree. This was the same indhra who had just a few moments earlier welcomed krishNa and sathyabhAmaip pirAtti and was affectionate towards them. Through this it is inferred that for those with ubhaya bhAvam<\/em> (pathos of engaging with emperumAn and also with samsAram), the knowledge and firmness which they get through devotion to emperumAn is not steady. Furthermore, for attaining one\u2019s desire, the affection and hatred which one shows in action too, will not only not bring the desired result, but also make the person to feel ashamed of the action indulged in. This is applicable not only to indhra, but all those who indulge in karma bhAvanai.<\/em><\/p>\n\n\n\n ennAdhan vanmaiyaip pAdip paRa<\/strong> \u2013 emperumAn carried out the task as a parathanthran<\/em> [being dependent] om sathyabhAmaip pirAtti, who is his beloved. Through this quality of affection towards his beloved, he made me [this refers to the girl who is singing this pAsuram] as his servitor. Sing, with joy, about the quality of carrying out the task that he had thought of, through the concept of undhi paRaththal<\/em>.<\/p>\n\n\n\n thiruvAimozhip piLLai says here that the girl says ennAdhan<\/em>, losing out to the favouritism shown by emperumAn, towards his followers [pirAtti, in this case]. When it comes to protecting his followers, he will not bother about svasankalpa parathanthrars <\/em>[those who carry out tasks based on his thoughts; entities such as indhra, sUriya, chandhra et al who carry out tasks based on what he had ordained them to carry out]; he will not even look at his ordainment. thiruvAimozhip piLLai cites the example of mudhal thiruvandhAdhi 8<\/a> \u201cmayanga valamburi vAy vaiththu \u2026<\/em>\u201d [krishNa had taken a vow that he will not take to arms during the mahAbhAratha war; however, when arjuna was about to enter fire, to keep his word, he hid the sun with his disc and enabled arjuna to fulfil his vow of killing jayadhrathan, before sunset; to protect his follower, arjuna, he went against his own vow]. Here, the term svasankalpa parathanthrars<\/em> refers to those who had carried out plenty of virtuous deeds and are dependent on their kAmyadharmam<\/em> [deeds carried out to fulfil their desires], viz. celestial entities. emperumAn himself has svasankalpa pArathanthryam<\/em> [when he takes a vow, he has to be within the boundaries of that vow]. The term sankalpam<\/em> refers to carrying out a remedial action for preventing sin from accruing on account of not taking a specific action. He will keep to within his sankalpam<\/em> so long as there is no threat to righteousness. If righteousness were to be threatened, he will take the role of upkeeping righteousness and become nirankuSa svAthanthryan<\/em> (totally independent entity, with uncontrolled freedom) [when there was a threat to arjuna\u2019s life on account of unrighteous activities from kauravas\u2019 side during the mahAbhAratha war, he utilised his weapon, disc, to hide the sun and enabled arjuna to fulfil his vow]. He alone has this strength to carry out such tasks. This is his vanmai<\/em>.<\/p>\n\n\n\n empirAn vanmaiyaip pAdip paRa<\/strong> \u2013 AzhwAr considers the benefit carried out to pirAtti, as the benefit carried out for him. Thus, he says \u201cempirAn<\/em>\u201d. The reason for repeating the word pAdip paRa<\/em> is due to the intensity of affection. The term paRa<\/em> refers to undhi paRaththal<\/em>.<\/p>\n\n\n\n thiruvAimozhip piLLai says here that since this vanmai<\/em> [emperumAn\u2019s strength] is of auspicious nature, she says empirAn<\/em>.<\/p>\n\n\n\n We shall next consider the 2nd<\/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 >> Ninth decad Previous avathArikai thiruvAimozhip piLLai says, in his svApadhESam, that this pAsuram says about the manner in which those who are on one side, immersed themselves in krishNAvathAram. ennAdhan dhEvikku anRu inbappU eeyAdhALthannAdhan kANavE thaN pU maraththinaivannAdhap puLLAl valiyap paRiththittaennAdhan … 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-60725","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\/60725","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=60725"}],"version-history":[{"count":2,"href":"https:\/\/divyaprabandham.koyil.org\/index.php\/wp-json\/wp\/v2\/posts\/60725\/revisions"}],"predecessor-version":[{"id":60748,"href":"https:\/\/divyaprabandham.koyil.org\/index.php\/wp-json\/wp\/v2\/posts\/60725\/revisions\/60748"}],"wp:attachment":[{"href":"https:\/\/divyaprabandham.koyil.org\/index.php\/wp-json\/wp\/v2\/media?parent=60725"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/divyaprabandham.koyil.org\/index.php\/wp-json\/wp\/v2\/categories?post=60725"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/divyaprabandham.koyil.org\/index.php\/wp-json\/wp\/v2\/tags?post=60725"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}
thannAdhan kANavE thaN pU maraththinai<\/em>
vannAdhap puLLAl valiyap paRiththitta<\/em>
ennAdhan vanmaiyaip pAdippaRa empirAn vanmaiyaip pAdippaRa<\/em><\/p>\n\n\n\n
nAdhan<\/em> \u2013 sarvESvaran<\/em> [lord of all], who is the SEshi<\/em> [one who accepts kainkaryam]
dhEvikku<\/em> \u2013 for sathyabhAmaip pirAtti, his consort
anRu<\/em> \u2013 at the time when she desired
inbam<\/em> \u2013 attractive
pU<\/em> \u2013 kaRpagappU<\/em> [flower from kalpaka<\/em>, a celestial tree]
eeyAdhAL than<\/em> \u2013 indhrANi, who didn\u2019t offer<\/p>\n\n\n\n
kANavE<\/em> \u2013 even as he was looking on
thaN<\/em> \u2013 flourishing and being cool
pU<\/em> \u2013 blossomed well
maraththinai<\/em> \u2013 kalpaka<\/em> tree
nAdham<\/em> \u2013 having sAmavEdham as his form
val<\/em> \u2013 bring strong
puLLAl<\/em> \u2013 through periya thiruvadi<\/em> [garuda]
valiya<\/em> \u2013 forcefully
paRiththu<\/em> \u2013 uprooting
itta<\/em> \u2013 and planted in the palace of sathyabhAmaip pirAtti
en nAdhan<\/em> \u2013 one, who made me as his servitor
vanmaiyai<\/em> \u2013 ability to carry out the task that he had thought of
pAdi<\/em> \u2013 singing, with joy
paRa<\/em> \u2013 undhi paRa<\/em> [undhipaRaththal<\/em> \u2013 a literary game, in which two or more persons sing songs, extolling virtues of their chosen entity, in a competition]
em<\/em> \u2013 for us
pirAn<\/em> \u2013 sing, about the capability of one, who is my benefactor, says a girl, who is deeply immersed in krishNAvathAram.<\/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":"