SrI: SrImathE SatakOpAya nama: SrImathE rAmAnujAya nama: Sri varavaramunayE nama:<\/p>\n\n\n\n
periyAzhwAr thirumozhi<\/a> >> Fourth Centum<\/a> >> Third 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 AzhwAr reminisces about emperumAn\u2019s auspicious qualities in various incarnations, in this pAsuram.<\/p>\n\n\n\n kOttu mAn koNdu idandhu kudangaiyin maN koNdu aLandhu<\/em> Word-by-Word meanings<\/strong><\/p>\n\n\n\n Ittiya<\/em> \u2013 gathering, when flowing with force Simple Translation<\/strong><\/p>\n\n\n\n During the time of deluge, when the earth was pushed into it, taking the form of a wild boar, emperumAn dug the earth out, from the walls of universe and held it on his divine tusks. Later, when mahAbali considered the earth as his, emperumAn, taking water on his divine palm, symbolic of accepting as alms from mahAbali, measured all the worlds. Further, during deluge, he protected that earth, by keeping it inside his stomach, and later spat it out, such that people can engage with their deeds. thirumAlirum sOlai is the divine mountain, where such emperumAn resides forever. It is the mountain, where, silambARu flows rapidly, gathering materials such as gold, pearls, fragrant wood etc, to offer at the divine feet of emperumAn, who resides there [as azhagar pirAn].<\/p>\n\n\n\n vyAkhyAnam<\/strong><\/p>\n\n\n\n kOttu maN koNdu idandhu<\/strong> \u2013 earth was pushed into deluge by the monster, hiraNyAkshan. Taking the form of a huge, wild boar, which does not step back from water or quagmire, emperumAn entered deluge, released earth from the walls of universe, and held it on his divine tusk.<\/p>\n\n\n\n kudangaiyil maN koNdu aLandhu<\/strong> \u2013 Later, earth was stolen by mahAbali [from indhran] and was under his control. In order to take back the earth, for the sake of indhran, who surrendered to emperumAn seeking his help, emperumAn took the form of a dwarf, and went to mahAbali, seeking alms. Just as it has been mentioned in mUnRAm thiruvandhAdhi 62<\/a> \u201cthan kudangai nIrERRAn<\/em>\u201d (accepted water on his palm), emperumAn accepted water on his palm, symbolic of accepting alms, when he has always only given from his hands and become more and more eminent. The moment that water fell on his divine palm, he grew up immediately and walked, like one walking along the boundary of a place, extending his divine foot.<\/p>\n\n\n\n thiruvAimozhip piLLai, says additionally here that emperumAn, as thrivikrama, swirled namuchi, the son of mahAbali, and threw him in the sky [when namuchi objected to emperumAn taking a huge form, on receiving water in his divine palm]. emperumAn measured the worlds, spreading his divine feet expansively, to remove the anyaSEshathvam<\/em> [being a servitor to an entity other than emperumAn] and svAthanthryam<\/em> [being independent]. The reason for removing anyaSEshathvam<\/em> first is because, just as those near the shore are pulled out first when there is any threat, the jIvAthmA [represented by the syllable \u201cma<\/em>\u201d in praNavam<\/em>; incidentally, praNavam<\/em> represents exclusive servitude to emperumAn] is close to the fourth case Aya<\/em> over the syllable \u201ca<\/em>\u201d [which represents paramAthmA] in praNavam<\/em>.<\/p>\n\n\n\n mIttum adhu uNdu umizhndhu<\/strong> \u2013 when earth was about to be destroyed in deluge, as mentioned in periya thirumozhi 11.6.7 \u201cperuveLLam uNNAmal thAn vizhungi<\/em>\u201d (swallowing earth himself, instead of allowing it to be swallowed by deluge), emperumAn kept the earth inside his divine stomach and protected it. He spat it out, when deluge abated.<\/p>\n\n\n\n viLaiyAdum<\/strong> \u2013 engaging in playful activities, like these. All three activities of creation, protection and destruction are events of playfulness for emperumAn. Keeping this in mind, AzhwAr mercifully mentions this activity, which is one of protecting the world, as one of playfulness.<\/p>\n\n\n\n thiruvAimozhip piLLai additionally says here that it is pertinent to recall thiruvAimozhi 3.10.7<\/a> \u201cinbuRum ivviLaiyAttu udaiyAn<\/em>\u201d (one, who enjoys this sport of creation, protection and destruction in the materialistic realm)<\/p>\n\n\n\n vimalan<\/strong> \u2013 one who is the opposite of faults. In other words, as mentioned in SrI vishNu sahasranAmam \u201csadhaika rUpa rUpAya<\/em>\u201d (always having the same divine, auspicious form), even when he takes form in other species, contracts or expands his form, whether it is out of his freewill or when he carries out tasks for the sake of others, there will be no change in the basic nature of his divine form. It will always remain the same.<\/p>\n\n\n\n malai<\/strong> \u2013 this is the divine mountain, where, one, who is like these, mercifully resides in order to uplift those who have fallen in samsAram [materialistic realm], to sever the quality of anyaSEshathvam<\/em> [being servitor to some other entity] and to take the jIvAthmA under his divine feet, and to protect the jIvAthmA such that it doesn\u2019t have to get again into the deluge of samsAram<\/em>.<\/p>\n\n\n\n Ittiya \u2026<\/strong> – when silambARu comes with copious flow, it gathers all the materials on either side of the mountain, as mentioned in periya thirumozhi 6.9.6<\/a> \u201cpon muththum ari ugirum puzhaik kaimmA karikkOdum<\/em>\u201d (gold, pearls, lion\u2019s nails, tusks from a huge elephant, having trunk with holes), such as logs of sandal wood, eaglewood, precious metals etc for the sake of the lord and offer at his divine feet. The river comes with an urge to proffer this; it also removes the ennui of those who take a bath in it [to remove the heat created by samsAram<\/em>]. It is thirumAlirum sOlai, which has such silambARu, where vimalan<\/em> resides.<\/p>\n\n\n\n thiruvAimozhip piLLai says here that all these materials mentioned, such as gold, pearls, fragrant wood etc are similar to the materials gathered by a lady, who visits her mother\u2019s house, from her husband\u2019s house, and gathers materials there for offering to her husband. The river, gathers all these materials, in order to proffer them at the divine feet of azhagar<\/em> [the divine name of emperumAn in thirumAlirum sOlai], who is a great benefactor, aligning with the quality of basic nature of the river [being a servitor]. thirumAlirum sOlai is the divine mountain of the vimalan<\/em>, having the divine silambARu, which comes with lot of coolness and pours water, as mentioned in \u201cthUngaruviyAy vArA ninRadhI<\/em>\u201d [the river flows, abundantly pouring water, coming towards azhagar].<\/p>\n\n\n\n Finally, he says the following: AzhwArs are like mountains, having the auspicious qualities of gyAna<\/em> [knowledge about emperumAn], bhakthi<\/em> [devotion towards emperumAn], vairAgyam<\/em> [detachment towards worldly entities] [similar to the river having gold, pearls and fragrant wood]. They gather these qualities in their divine hearts, saying \u201cThis is for azhagar<\/em>\u201d. They pray to emperumAn \u201cYour highness should accept these\u201d, appearing like the divine garland, hanging on emperumAn\u2019s divine form. This appears congruent with the verse of ANdAL in nAchchiyAr thirumozhi 9.7<\/a> \u201cinRu vandhu iththnaiyum amudhu seydhidap peRil nAn onRu nURAyiramAgak koduththup pinnaiyum Alum seyvan<\/em>\u201d (If emperumAn comes today and accepts this offering, I will give a hundred thousand times more and carry out all manners of servitude), when she showed her huge desire to serve emperumAn.<\/p>\n\n\n\n We shall next consider the 10th<\/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 >> Fourth Centum >> Third decad Previous avathArikai thiruvAimozhip piLLai, in his svApadhESam, says that AzhwAr reminisces about emperumAn\u2019s auspicious qualities in various incarnations, in this pAsuram. kOttu mAn koNdu idandhu kudangaiyin maN koNdu aLandhumIttu adhu uNdu umizhndhu viLaiyAdu vimalan malaiIttiya pal poruLgaL empirAnukku adi … 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":[10,717,726],"tags":[],"class_list":["post-61885","post","type-post","status-publish","format-standard","hentry","category-mudhalayiram","category-periyazhwar-thirumozhi","category-periyazhwar-thirumozhi-4th-centum"],"_links":{"self":[{"href":"https:\/\/divyaprabandham.koyil.org\/index.php\/wp-json\/wp\/v2\/posts\/61885","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=61885"}],"version-history":[{"count":2,"href":"https:\/\/divyaprabandham.koyil.org\/index.php\/wp-json\/wp\/v2\/posts\/61885\/revisions"}],"predecessor-version":[{"id":61942,"href":"https:\/\/divyaprabandham.koyil.org\/index.php\/wp-json\/wp\/v2\/posts\/61885\/revisions\/61942"}],"wp:attachment":[{"href":"https:\/\/divyaprabandham.koyil.org\/index.php\/wp-json\/wp\/v2\/media?parent=61885"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/divyaprabandham.koyil.org\/index.php\/wp-json\/wp\/v2\/categories?post=61885"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/divyaprabandham.koyil.org\/index.php\/wp-json\/wp\/v2\/tags?post=61885"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}
mIttu adhu uNdu umizhndhu viLaiyAdu vimalan malai<\/em>
Ittiya pal poruLgaL empirAnukku adi iRai enRu<\/em>
Ottarum than silambu ARudai mAlirum sOlai adhE<\/em><\/p>\n\n\n\n
pal<\/em> \u2013 different types of
poruLgaL<\/em> \u2013 materials such as gold, pearl, fragrant wood etc
em<\/em> \u2013 for us
pirAnukku<\/em> \u2013 one, who is the lord
adi iRai enRu<\/em> \u2013 considering these to be SrI pAdha kANikkai<\/em> [offering at the divine feet]
Ottarum<\/em> \u2013 flowing hurriedly
thaN<\/em> \u2013 being cool
silambu ARu udai<\/em> \u2013 thirumAlirum sOlai, which has silambARu
maN<\/em> \u2013 earth, which was pushed into the waters of deluge, by hiraNyAkshan
idandhu<\/em> \u2013 releasing from the walls of universe
kOdu<\/em> \u2013 on the divine tusks
koNdu<\/em> \u2013 carrying [as varAha rUpi<\/em>, in the form of wild boar]
maN<\/em> \u2013 earth, which mahAbali considered as his
kudam kaiyil<\/em> \u2013 on the palm
koNdu<\/em> \u2013 taking water [symbolic of acceptance]
aLandhu<\/em> \u2013 measured
mIttum<\/em> \u2013 again
adhu<\/em> \u2013 that earth
uNdu<\/em> \u2013 protecting, by keeping it inside the divine stomach
umizhndhu<\/em> \u2013 [later] spitting it out to let it see the outer areas
viLaiyAdum<\/em> \u2013 one, who keeps playing
vimalan<\/em> \u2013 dwelt upon by one, who is without any fault
malai<\/em> \u2013 divine mountain<\/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":"