SrI: SrImathE SatakOpAya nama: SrImathE rAmAnujAya nama: Sri varavaramunayE nama:<\/p>\n\n\n\n
periyAzhwAr thirumozhi<\/a> >> Fourth Centum<\/a> >> Fourth 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 feels sad that just like people do not know their ishtaprApthi<\/em> (that which they should attain, as their desire), they do not know their anishtanivruththi<\/em> [that which they should refrain from doing, being undesirable for them).<\/p>\n\n\n\n uragamellaNaiyAn kaiyil uRai sangam pOl mada annangaL<\/em> Word-by-Word Meanings<\/strong><\/p>\n\n\n\n uragam<\/em> \u2013 thiruvananthAzhwAn [AdhiSEshan] Simple Translation<\/strong><\/p>\n\n\n\n emperumAn is reclining on thiruvananthAzhwAn, considering him as his soft mattress. Similar to the white-coloured SrI pAnchajanyam which he holds on his divine hand, obedient hamsa birds, coming in huge numbers in a proper manner, climb atop reddish lotus flowers. thirukkOttiyUr is surrounded by fields which have such lotus flowers. In that divine abode, the water drunk and the dress worn by those, who, though being born in the difficult-to-get human species, do not recite the divine names of emperumAn, who had destroyed hell, have surely committed sins.<\/p>\n\n\n\n vyAkhyAnam<\/strong><\/p>\n\n\n\n uragamellaNaiyAn<\/strong> \u2013 emperumAn has thiruvananthAzhwAn (AdhiSEshan) as his soft mattress. For snake species coolness, softness and fragrance are natural qualities. It is for this reason that thiruvananthAzhwAn has chosen this form to be appropriate for the soft divine form of sarvESvaran, who is the lord and be his divine mattress. The divine name of the presiding deity in thirukkOttiyUr is, incidentally, uragamellaNaiyAn.<\/p>\n\n\n\n thiruvAimozhip piLLai says here that more than paramapadham and kshIrAbdhi [milky ocean], emperumAn reclines very desirously on the very soft mattress of thiruvananthAzhwAn in thirukkOttiyUr. Like the SrI pAnchajanyam which stays forever on his divine hand \u2026<\/p>\n\n\n\n kaiyil uRai sangam pOl<\/strong> \u2013 similar to SrI pAnchajanyam, the divine conch who resides on the divine hand, as mentioned in thirunedundhANdagam 21<\/a> \u201ckaivaNNam thAmarai<\/em>\u201d {the divine complexion of the divine hand is like a lotus).<\/p>\n\n\n\n madam \u2026<\/strong> – swans, which have modesty, will come properly, in large numbers, spread out and climb onto the lotus flowers in the fields, which surround thirukkOttiyUr. Through this, it is mentioned that when the [white coloured] swans are sitting over the [reddish] lotus flowers, they would appear to the beholders, like the divine hand [which is reddish, on the divine inner side of emperumAn\u2019s divine hand] and SrI pAnchajanyam [which is whitish in its divine complexion], which is sitting on that divine hand. AzhwAr\u2019s divine daughter, ANdAL too, had mercifully mentioned in nAchchiyAr thirumozhi 7.7<\/a> \u201csengamala nANmalar mEl thEn nugarum annam pOl<\/em>\u201d (Just like a swan which is drinking honey from a reddish lotus flower that had just then blossomed). Here, the subject and the metaphor have got interchanged. When the two [subject and metaphor] are the same, the two could be interchanged. This is similar to nAchchiyAr thirumozhi 8.9<\/a> \u201cmadhayAnai pOl ezhundha mAmugilgAL<\/em>\u201d (Oh, the great monsoon clouds, which rise like an elephant in rut) and nammAzhwAr\u2019s thiruvAimozhi 6.10.5<\/a> \u201cthiNar Ar mEgam enak kaLiRu sErum<\/em>\u201d (elephants which are said to be like dense clouds), where the subject and the metaphor have got interchanged.<\/p>\n\n\n\n thiruvAimozhip piLLai says here that lotus flowers are seen more than paddy in the fields surrounding thirukkOttiyUr. Swans, which have modesty, will come in large numbers, in an orderly manner, catch the fish which escape many nets cast for them, and get up on top of the lotus flowers. emperumAn, reclines in such thirukkOttiyUr.<\/p>\n\n\n\n naraganAsanai<\/strong> \u2013 emperumAn destroys the entity called as narakam<\/em> [hell] which comes for those as a result of their past deeds, when they keep him in their tongues and recite his divine names. When there is a connection with emperumAn, the yamavaSyathai<\/em> [being under the control of yama, the lord of righteousness] will change on its own. It is pertinent to recall the saying \u201cnakalu bhAgavathA yama vishayam gachchanthi<\/em>\u201d (the arm of yama will not reach the followers of emperumAn).<\/p>\n\n\n\n thiruvAimozhip piLLai says here that for those who recite his divine names, keeping him on their tongues, emperumAn will destroy narakam such that even grass will not grow there any further. Despite attaining the rare-to-get human species, people, like saying words such as pot and dress [some meaningless words], without thinking of him in their hearts, will not even recite the divine names with their tongues and will not remove the undesirable features [in samsAram].<\/p>\n\n\n\n nAvil koNdu azhaiyAdha<\/strong> \u2013 not reciting his divine names, with the tongue, which has been created in the first place for reciting his divine names. Alternatively, even if they do not feel with their hearts, those who do not recite his divine names, even with their tongues.<\/p>\n\n\n\n mAnida sAdhiyar<\/strong> \u2013 being born in the difficult-to-attain-human species, they keep roaming around, in a wasteful manner. AzhwAr feels saddened that despite getting a birth, which qualifies for getting emperumAn\u2019s mercy, they are losing out on his mercy.<\/p>\n\n\n\n parugu nIrum udukkum kURaiyum pAvam seydhana thAn kolO<\/strong> \u2013 AzhwAr wonders whether the water, which they drink, and the dress, which they wear, have committed sins. chAndhOgya upanishadh 6.3 says \u201canEna jIvEna AthmanAnupraviSya nAma rUpE vyAkaravANi<\/em>\u201d (emperumAn says that he, along with the three deities of fire, water and earth, pervades all the jIvAthmAs during the time of creation, giving them names and forms). Thus, we should consider that through the pledge of emperumAn, every entity [whether with or without knowledge], will have a jIvAthmA, which has pervaded it [and with emperumAn, pervading that jIvAthmA]. Thus, even in pot or dress, a jIvAthmA has pervaded, as a result of its past deeds. SrI vishNu purANam, through SlOkams 6.7.63 and 64 says \u201cthayA thirOhithathvAchcha Sakthi<\/em>: kshEthragya samgyithA \u2013 sarva bhUthEshu bhUpAlathAra dhamyEna varththathE<\/em>\u201d, \u201caprANimathsu svalpAsA sthAvarEshu thAthOthikA<\/em>\u201d ((surrounded by ignorance and past deeds) the entity AthmA, which is power, gets all the sorrows which spread throughout samsAram. Moreover, since it is hidden [by samsAram], it appears with differences in its position [some being at a higher level of knowledge than the others]. In the case of achEthnam<\/em> [those without knowledge], that power [of knowledge] is present only to a very low extent. In the case of plant species, this knowledge is present to a larger extent). Thus, the sins committed by such achEthana entities makes them to be subservient to other entities. For distinguished people, when such achEthana entities become subservient [when they consume water or wear a dress], these achEthana entities would gain a benefit [in their next birth]. However, when they become subservient to people, who have flaws in them, without gaining any benefit, these achEthana entities [such as water and dress] would gather more sins. SrI vishNu dharmam says \u201cvEdhavidhyAvrathasnAthE SrOthriyE gruham AgathE \u2013 krIdhanthyOshadha yassarvA yAsyAma<\/em>: paramAm gathim<\/em>\u201d (When an expert in vEdhams, who follows vows, visits a house, the plant species in that house will feel happy that they will attain a supreme position) and \u201cnashtaSauchE vratha brashtE viprE vEdhavivarjithE \u2013 dhIyamAnam ruthathyantham kim mayA dhushkrutham krutham<\/em>\u201d (When a person, who does not carry out good activities, does not observe vows and does not have knowledge about vEdhams, visits a house and is offered food, the food will cry and will feel sad as to what improper acts it has indulged in, to be eaten by such a lowly person).<\/p>\n\n\n\n thiruvAimozhip piLLai says here that AzhwAr feels sorrowful, thinking as to what sort of sinful deeds water, taken by people who do not recite the divine names of emperumAn, the dresses, worn by such people, and the people themselves have carried out. He then says that water and dress do not have any connection with SAsthrams. When such is the case, how could they engage with sinful deeds? He explains this saying that when a person, who is qualified to carry out the orders of SAsthrams, does not do so, then it will not matter as to whether a chEthana or an achEthana entity comes into contact with him. Whosoever comes into contact with him would have the resultant sins attached to him\/her\/it. Just as it has been said, as in \u201djalEjIvA sthalEjIvA<\/em>\u201d (whether living in water or living on land), \u201caNOraNIyAn<\/em>\u201d (smaller than the minutest of entities), \u201ckarandhasil idam thoRum idandhigazh poruL thoRum<\/em>\u201d (in the most subtle (invisible) manner, even in the minutest spaces, in those places, being self-effulgent, inside the jIvAthmAs), even in the subtlest of jIvAthmAs, emperumAn permeates and dwells. This has been mercifully stated by vEdhams, AzhwArs and AchAryas. When a jIvAthmA takes birth in the lowliest of entities, it could be touched by people, who do not keep emperumAn in their tongues and recite his divine names. The reason for this is the already present sins [from previous deeds]. Earth too becomes purified, when noble persons roam about on it, as mentioned in perumAL thirumozhi 10.5<\/a> \u201cEththavallAr thiridhalAl thavamudaiththuth tharaNi thAnE<\/em>\u201d (this earth is fortunate on account of those, who bow down their heads, cup their palms together, in anjali, and praise emperumAn, wandering on earth). When an achEthana entity such as earth could be said to be like this, there is no need to speak about the effect of these. As mentioned in \u201ckundhO vA<\/em>\u201d (whether on a tree, on which krishNa climbed before jumping on to the heads of kALiyan, in yamunA river) or as in perumAL thirumozhi 4.1<\/a> \u201cunERu selvaththu<\/em>\u201d (I will not desire worldly wealth, but would like to be associated with any entity on thiruvEnkatam hills), sages such as sukhar and udhdhavar, as well as kulaSEkhara AzhwAr, desired to be associated with achEthana entities in order to have contact with bhagavaAn \/ bhAgavathas. In the same manner, the other entities, who have contact with other entities [abhAgavatha entities, those who do not engage with emperumAn] will have resultant sinful deeds.<\/p>\n\n\n\n In the end, he says the following: nithyasUris, in a specific manner, would match with those who take the essence of milk and water mixture [here, the comparison is with swans, which are capable of separating milk from a mixture of milk and water, taking in only the essence, and appearing like SrI pAnchajanyam, in their colour]. mumukshus, who have noble nature, without compromising on the Sishya-AchArya connection, would like the distinguished qualities present in a divine abode [swans in thirukkOttiyUr] standing atop lotuses which are like people with noble minds, apt to be consumed by emperumAn as annam <\/em>[food]. They will desire even those who have got immersed in wrongful deeds, such as samsAris, since emperumAn desires them, either with the expectation that they will change their nature ultimately or as an implement for his leelA rasam <\/em>[flavour of playing in samsAram].<\/p>\n\n\n\n We shall next consider the 5th<\/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 >> Fourth decad Previous avathArikai thiruvAimozhip piLLai, in his svApadhESam, says that AzhwAr feels sad that just like people do not know their ishtaprApthi (that which they should attain, as their desire), they do not know their anishtanivruththi [that which they should … 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-61968","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\/61968","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=61968"}],"version-history":[{"count":2,"href":"https:\/\/divyaprabandham.koyil.org\/index.php\/wp-json\/wp\/v2\/posts\/61968\/revisions"}],"predecessor-version":[{"id":62067,"href":"https:\/\/divyaprabandham.koyil.org\/index.php\/wp-json\/wp\/v2\/posts\/61968\/revisions\/62067"}],"wp:attachment":[{"href":"https:\/\/divyaprabandham.koyil.org\/index.php\/wp-json\/wp\/v2\/media?parent=61968"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/divyaprabandham.koyil.org\/index.php\/wp-json\/wp\/v2\/categories?post=61968"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/divyaprabandham.koyil.org\/index.php\/wp-json\/wp\/v2\/tags?post=61968"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}
nirai gaNam parandhu ERum sem kamala vayal thirukkOttiyUr<\/em>
naraga nAsanai nAvil koNdu azhaiyAdha mAnida sAdhiyar<\/em>
parugu nIrum udukkum kURaiyum pAvam seydhanadhAn kolO<\/em><\/p>\n\n\n\n
mel<\/em> \u2013 being soft
aNaiyAn<\/em> \u2013 one, who is having as his mattress, his
kaiyil uRai<\/em> \u2013 residing on his divine hand
sangam pOl<\/em> \u2013 being white, like SrI pAnchajanyam [divine conch]
madam<\/em> \u2013 being obedient
annangaL<\/em> \u2013 hamsa birds [swans]
nirai<\/em> \u2013 in a proper way
kaNam parandhu<\/em> \u2013 coming in huge numbers, and spreading
ERum<\/em> \u2013 climbing atop and residing
sem kamalam<\/em> \u2013 having reddish lotus flowers
vayal thirukkOttiyUr<\/em> \u2013 in thirukkOttiyUr, which is surrounded by fields
naragam<\/em> \u2013 hell
nAsanai<\/em> \u2013 one, who destroys
nAvil koNdu<\/em> \u2013 with the tongue
azhaiyAdha<\/em> \u2013 those, who do not recite
mAnida sAdhiyar<\/em> \u2013 those, who were born in the difficult-to-get human species
parugum<\/em> \u2013 drinking
nIrum<\/em> \u2013 water
udukkum<\/em> \u2013 wearing
kURaiyum<\/em> \u2013 dress
pAvam seydhana thAn kol O<\/em> \u2013 have indeed committed sins<\/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":"