SrI: SrImathE SatakOpAya nama: SrImathE rAmAnujAya nama: Sri varavaramunayE nama:<\/p>\n\n\n\n
periyAzhwAr thirumozhi<\/a>\u00a0>>\u00a0Third 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 it appears that he [emperumAn] has helped this way, for the mangaLASAsanaparar [periyAzhwAr] and the daughter of king janaka [sIthAp pirAtti].<\/p>\n\n\n\n en vil vali kaNdu pO enRu edhir vandhAn than<\/em> Word-by-Word Meanings<\/strong><\/p>\n\n\n\n en<\/em> \u2013 my Simple Translation<\/strong><\/p>\n\n\n\n paraSurAma came opposite SrI rAma and told him \u201cCheck the strength of my bow and proceed\u201d. SrI rAma destroyed paraSurAma\u2019s bow as well as his penance, in his presence. Earlier, he had destroyed a woman demon, called as thAtaki, by drawing the bow from his divine bow. Sing about the strength of the bow of the divine son of dhaSaratha chakravarthi. Sing about the auspicious qualities of the son of dhaSaratha chakravarthi.<\/p>\n\n\n\n vyAkhyAnam (Commentary)<\/strong><\/p>\n\n\n\n en \u2026<\/strong> – paraSurAma came opposite [SrI rAma] and told him \u201cExamine the strength of my bow and proceed\u201d. SrI rAma had broken the bow of rudhra and married sIthAp pirAtti, the divine daughter of SrI janakarAja. While they were returning to ayOdhyA, paraSurAma heard about this incident; with anger in his heart, he came on their way, with his bow. Emperor dhaSaratha proffered golden flowers at his divine feet and prayed to him, as mentioned in SrI rAmAyaNam bAla kANdam 75.7 \u201cbAlAnAm mama puthrANAm abhayam dhAthum arhasi<\/em>\u201d (My sons are children; you should shower your protection on them). However, disregarding his plea, showing harsh anger on his face, paraSurAma, with the thought running in his mind \u201cYou are going proudly, having broken a bow which was already broken at a few places and had been patched up; if you take the bow from me and draw it, I will accept that you are a capable person\u201d, told him \u201cCheck the strength of my bow\u201d, thinking of his earlier achievements and the penance, which was the reason for those achievements, and not regarding SrI rAma as the son of emperor dhaSarathan.<\/p>\n\n\n\n thiruvAimozhip piLLai says here that even as perumAL [SrI rAma] was mercifully returning after marrying sIthAp pirAtti, paraSurAma came and told him a few words such as \u201cIs it of any eminence to you to say that you had drawn or broken a damaged bow?\u201d He was having the vanity of having been successful in his tasks due to the distinguished power of emperumAn having pervaded him [AvESa Sakthi viSEsham<\/em>], derived from the results of his penances. He further said \u201cI will accept your ability if you check my bow and proceed further\u201d.<\/p>\n\n\n\n than villinOdum thavaththai vAngi<\/strong> \u2013 SrI rAma took the bow from paraSurAma saying \u201cIn that case, give me your bow\u201d. While taking the bow, he also took the cause of paraSurAma\u2019s vanity, his penance, even as paraSurAma was looking. The term edhir vandhAn than<\/em> vil <\/em>refers to the bow of paraSurAma, who came opposite SrI rAma. It would also refer to the bow, which is now in the hands of paraSurAma, but which was earlier with him [the bow with paraSurAma was originally known as the bow of vishNu, and SrI rAma is the incarnation of vishNu]. With such a bow, he took the penance of paraSurAma. What is the meaning of taking the penance? After taking the bow from paraSurAma and fixing an arrow in it, he told paraSurAma \u201cIf I could release this arrow, it would kill you, but I do not desire that since you are a brAhmaNa. Instead, shall I make you immobile such that you would not reach your destination? Or, shall I destroy the benefits of the penances which you had carried out?\u201d paraSurAma told him \u201cIf you make me immobile, I would not be able to reach mahEndhra parvam [the mountainous region near present day thirukkuRungudi] where I wish to go to; hence, you destroy the benefits of my penances\u201d. SrI rAma did just that. How did paraSurAma, who is considered as the svarUpam AvESa AvathAram<\/em> [incarnation of vishNu, wherein emperumAn pervades the divine form of a jIvAthmA, with his svarUpam (his basic nature) and remains until the end of the divine form of the jIvAthmA], and who is counted among the incarnations of emperumAn, lose out? Since a sAkshAth avathAram<\/em> (direct incarnation of emperumAn] is more powerful than a svarUpa AvESa avathAram<\/em>, there is no issue with paraSurAma losing out to SrI rAma, when the line of righteousness is crossed. Just as svarUpAvESAvathAram<\/em> is more powerful than a Sakthi AvESa avathAram<\/em> [this happens when emperumAn pervades a jIvAthmA,\u00a0 with his Sakthi (power), for achieving an objective and leaves, once the objective is fulfilled], a sAkshAth avathAram<\/em> is more powerful than a svarUpa AvESa AvathAram<\/em>. It is because a svarUpa AvESa avathAram<\/em> is more powerful than a Sakthi AvESa avathAram<\/em> that kArthavIryArjuna lost out to paraSurAma, earlier.<\/p>\n\n\n\n thiruvAimozhip piLLai says here that paraSurAma maintained that it was than vil<\/em> [his bow], not realising that the one, standing in front of him, was the one who gave him the powers, utilising his penance as a pretext. He had thought that even the penance was his [krishNa says in bhagavath gIthA that when carrying out any task, one should give up three facets: that he is the doer, that it is his duty and that the result is his]. While SrI rAma should have taken the penance from paraSurAma before taking the bow from him, he reversed the order due to the vanity which paraSurAma had in the result of the penances, more than the penances. edhir vAngi<\/em> \u2013 he took it from paraSurAma, even as he was looking. emperumAn gives, when he sees that it would be handled in a justified manner. If it is crossed, he would take it back. When a person receives anything from emperumAn, during the time of enjoyment with it, whether at the beginning or in the middle or at the end, if the person crosses the limit of fairness, it could be taken back from him, by emperumAn. Engaging with the beyond-human activities of emperumAn, a person may engage in carrying out penance in order to get the fruits of emperumAn\u2019s Sakthi AvESam<\/em> [emperumAn pervading the person with his Sakthi<\/em>, his power]. However, once that Sakthi<\/em> is withdrawn [at the end of the time when the purpose for which the Sakthi<\/em> was given had been fulfilled], the person becomes responsible for the actions carried out by him and has to experience the results of wrongful deeds carried out by him. In order to get over this fear, paraSurAma desired svarUpAvESam<\/em> from emperumAn [pervading with his svarUpam<\/em>, his basic nature]. Here, even after destroying his enemy, he will not accumulate sins of his deeds; it is due to this that he had engaged with the difficult-to-carryout penance earlier, being counted as one among the incarnations of emperumAn, as in the saying \u201crAmO rAmaScha rAmascha<\/em>\u201d (emperumAn incarnated as paraSurAma, SrI rAma, balarAma). It was to explain this that thirumangai AzhwAr said, in his periya thirumozhi 8.8.10 \u201cmunnumirAmanAyth thAnAy pinnumirAmanAy<\/em>\u201d (incarnating first as paraSurAma, then as SrI rAma and further as balarAma]. In the case of Sakthi AvESam<\/em>, during the time of having the power from emperumAn, if one indulges in wrongful activities, after the activity had been carried out, if one atones for it, by saying \u201cISvaran gave us, based on the penance that we carried out\u201d one need not undergo the effect of sins committed. It was to negate this effect that paraSurAma had carried out penance for getting svarUpAvESam<\/em>. The difference between the two is that the latter lasts as long as the physical form remains in samsAram [till the end]. \u00a0When such is the case, how did an impediment come in the middle? This is because he [paraSurAma] could not tolerate the activity of chakravarthith thirumagan<\/em> [SrI rAma] who has a distinguished, divine form. In the presence of emperumAn, due to all such qualities, the AvESam<\/em> [emperumAn pervading with is svabhAvam] will return [to emperumAn]. rudhra, who had taught him [paraSurAma] about the other features, had not taught him about intolerable activities in the presence of emperumAn. Even if he had taught, AzhwArs would say \u201caran aRivAnAm<\/em>\u201d [rudhra would have known, but would not have instructed]. Since he spreads mOhaSAsthram<\/em> [instructions he gives, which bewilder the world, at the behest of emperumAn], he could have told him too [to bewilder paraSurAma]. paraSurAma, realising that the task which he had undertaken [challenging SrI rAma to take the bow from him and to draw it] would not succeed, told SrI rAma \u201cTarget the arrow, which you have taken on the bow, at my penance\u201d. SrI rAma too, aimed at his penance [in essence, removing AvESam<\/em> from paraSurAma], censuring him with shame, knowing that paraSurAma will not engage in penance again. Even if he engages in any penance, it would be of the penance as mentioned in thaiththirIya upanishadh nArAyaNavalli \u201cEshAm thpasAm athirikthamAhu<\/em>:\u201d (listing twelve types of penance, SAsthram says that the best among these is \u2026], which is the penance of nyAsam<\/em> [surrendering], which is one of being without any power [when we surrender to emperumAn, we say that we are akinchanan<\/em> (not having anything with us, to reach him)].<\/p>\n\n\n\n mun vil valiththu mudhu peN uyir uNdAn<\/strong> \u2013 thAtaki was a demon, who was habitually harming others, destroying the penance and rituals of brAhmaNas as well as brAhmaNas themselves. Sage viSvAmithra feared troubles from her when he wanted to undertake a ritual. Before this incident [with paraSurAma] , when SrI rAma had mercifully gone with the great sage viSvAmithra, in order to help him in fulfilling his rituals, thAtaki came running, crying out loudly, with plenty of anger. Implored by sage viSvAmithra, SrI rAma drew the bow in his hand and killed her.<\/p>\n\n\n\n thiruvAimozhip piLLai says here that this [killing thAtaki] happened before taking paraSurAma\u2019s penance; before he [SrI rAma] got married. Before both. Before he entered the forest, treating fulfilment of the words of his mother as an excuse, and killed his enemies [kara, dhUshaNa, rAvaNa et al]. After taking his bow, SrI rAma showed the power of his bow on her [thAtaki] first. mudhu perN uyir uNdAn<\/em> \u2013 mudhirchchi<\/em> [matured; aged] refers to her quality of harming brAhmaNas and their rituals, unlike the womenfolk among demons and monsters and unlike demons and monsters themselves. Sage viSvAmithra told SrI rAma \u201cDo not consider her as a woman; kill her immediately\u201d. To fulfil the words of the sage, he annihilated this matured woman, first.<\/p>\n\n\n\n than villin vanmaiyaip pAdippaRa<\/strong> \u2013 The girl [who is reciting this pAsuram] tells her competitor to sing about the strength of SrI rAma\u2019s bow and carry out undhipaRaththal<\/em>. What is the strength of his bow? Just as it has been mentioned in thiruvAimozhi 5.4.3<\/a> \u201ckAyum kadum silai<\/em>\u201d (the divine, cruel bow, SrI SArngam, roasts the enemies of emperumAn), even if emperumAn desires to show compassion on his enemies, the divine bow will not show any compassion on them. It is very firm, in carrying out its task.<\/p>\n\n\n\n dhAsarathi vanmaiyaip pAdippaRa<\/strong> \u2013 this refers to the quality of emperumAn, who, despite carrying out such deeds which are outside the limits of human beings, has the simplicity to address himself as the son of dhaSarathan, without thinking of even the trace of the quality of being the supreme being for all.<\/p>\n\n\n\n thiruvAimozhip piLLai says here that though SrI rAma had the power of his bow, since he identified himself as the son of king dhaSaratha, always, the pAsuram says this verse [dhASarathi vanmaiyaip pAdippaRa<\/em>]. This pAsuram describes the controller\u2019s\u2013controlled\u2019s pathos which takes place when two incarnations [primary incarnation of SrI rAma and permeated incarnation of paraSurAma] meet. The word thanmai<\/em> refers to auspicious qualities.<\/p>\n\n\n\n We shall next consider the 3rd<\/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\u00a0>>\u00a0Third Centum >> Ninth decad Previous avathArikai thiruvAimozhip piLLai says, in his svApadhESam, that it appears that he [emperumAn] has helped this way, for the mangaLASAsanaparar [periyAzhwAr] and the daughter of king janaka [sIthAp pirAtti]. en vil vali kaNdu pO enRu edhir vandhAn thanthan … 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-60727","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\/60727","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=60727"}],"version-history":[{"count":3,"href":"https:\/\/divyaprabandham.koyil.org\/index.php\/wp-json\/wp\/v2\/posts\/60727\/revisions"}],"predecessor-version":[{"id":60757,"href":"https:\/\/divyaprabandham.koyil.org\/index.php\/wp-json\/wp\/v2\/posts\/60727\/revisions\/60757"}],"wp:attachment":[{"href":"https:\/\/divyaprabandham.koyil.org\/index.php\/wp-json\/wp\/v2\/media?parent=60727"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/divyaprabandham.koyil.org\/index.php\/wp-json\/wp\/v2\/categories?post=60727"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/divyaprabandham.koyil.org\/index.php\/wp-json\/wp\/v2\/tags?post=60727"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}
than villinOdum thavaththai edhir vAngi<\/em>
mun vil valiththu mudhu peNNuyir uNdAn<\/em>
than villin vanmaiyaip pAdippaRa dhAsarathi thanmaiyaip pAdippaRa<\/em><\/p>\n\n\n\n
vil<\/em> \u2013 bow\u2019s
vali<\/em> \u2013 strength
kaNdu pO<\/em> \u2013 saying \u201cCheck this and go\u201d
edhir vandhAn than<\/em> \u2013 parasurAma, who came opposite \u00a0him [SrI rAma]
villinOdum thavaththai<\/em> \u2013 his bow and penance
edhir<\/em> \u2013 in his presence
vAngi<\/em> \u2013 one who destroyed
mun<\/em> \u2013 prior to this
vil<\/em> \u2013 bow in his divine hand
valiththu<\/em> \u2013 drawing it
mudhu peN<\/em> \u2013 a woman demon, called thAtaki
uyir<\/em> \u2013 life
uNdAn<\/em> \u2013 consumed
pAdip paRa – sing about the strength of the bow of the divine son of chakravarthi
dhAsarathi<\/em> \u2013 the son of emperor dhaSarathan
thanmaiyai<\/em> \u2013 auspicious quality
pAdippaRa<\/em> \u2013 sing (this is from a girl, who is engaged with SrI rAmAvathAram)<\/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":"