SrI: SrImathE SatakOpAya nama: SrImathE rAmAnujAya nama: Sri varavaramunayE nama:<\/p>\n\n\n\n
periyAzhwAr thirumozhi<\/a> >> Fourth Centum<\/a> >> Seventh decad<\/a><\/a><\/p>\n\n\n\n Previous<\/a><\/p>\n\n\n\n avathArikai<\/strong><\/p>\n\n\n\n \u2018There is no specific avathArikai for this pAsuram.<\/p>\n\n\n\n salam podhi udambin thazhal umizh pEzhvAych chandhiran vengadhir anja<\/em> Word-by-Word Meanings<\/strong><\/p>\n\n\n\n nalam thigazh<\/em> \u2013 shining due to bearing gangA on the locks Simple Translation<\/strong><\/p>\n\n\n\n The konRai<\/em> flower, on the head of rudhran who has matted hair which was radiant due to the benefit of having river gangA, along with the greenish, divine thuLasi, which dons the divine feet of nArAyaNan, mingled together and descended from the sky, with the river gangA. The distinguished abode, kaNdam<\/em>, which is radiant, due to the river gangA, is the dwelling place for purushOththaman, who has the complexion of a dark gemstone and whose divine foot rose expansively, reaching the abodes of chandhran, who has water in him, and sUryan, who emits fire and who has heat as his nature, both of whom were frightened on seeing the divine foot.<\/p>\n\n\n\n vyAkhyAnam<\/strong><\/p>\n\n\n\n salam \u2026<\/strong> – chandhran has cool rays, which are like nectar, and has water. sUryan has heat as his nature, emitting huge rays, which are like fire. Both of them got frightened, when emperumAn measured the worlds, with many shoulders, unseen by anyone, quickly, wondering \u201cWhat is happening?\u201d<\/p>\n\n\n\n malarndhezhunda aNavu maNivaNNa uruvin<\/strong> \u2013 just as it has been mentioned in iraNdAm thiruvandhAdhi 14<\/a> \u201ceNdhisaiyum pErththa kara nAngu udaiyAn<\/em>\u201d (thrivikrama had four puffed up divine shoulders, with which he blew to smithereens, all the eight directions, when he measured the worlds), rising up expansively, emperumAn, who has the divine form which was like a dark gemstone, reached the dwelling places of chandhran and sUryan.<\/p>\n\n\n\n mAl<\/strong> \u2013 With the divine foot, with which he stepped over the seven worlds below earth, as mentioned in thirunedunthANdakam 2<\/a> \u201coNmidhiyil punal uruvi oru kAl niRpa<\/em>\u201d (after making a soft step, one divine foot went all the way to AvaraNa jalam [water surrounding the oval shaped world)); oruk kAlum \u2026<\/em> – with the other divine foot, emperumAn measured all the upper worlds, feeling as if he had got a benefit, which he had never ever attained before. He is also the one, with infatuation towards his followers<\/p>\n\n\n\n purudOththaman vAzhvu<\/strong> \u2013 through this narrative, it is clearly mentioned that it is the desired abode for purushOththaman, the most supreme entity for all, who manifested, through the activity of removing the anyaSEshathvam<\/em> [being a servitor to anyone other than emperumAn) and svasvAthanthryam<\/em> [being dependent on oneself, viz. not being dependent on emperumAn], that he is the lord for all [he removed the anyaSEshathvam<\/em> of all the entities living in the seven worlds below and the svasvAthanthryam <\/em>of all the entities living in the upper worlds.<\/p>\n\n\n\n nalam thigazh sadaiyAn mudikkonRai malarum<\/strong> \u2013 rudhran had mentioned in Isvara samhithai \u201cpAvanArtham jatAmadhyE yOgyOsmIdhyavadhAraNAth<\/em>\u201d (after ascertaining that I am qualified, I bore [gangA] on my matted locks, in order to purify myself). Thus, rudhran shone with the benefit of bearing water, which came from the divine feet of emperumAn, on his matted locks. The konRai<\/em> malar on his locks and\u2026<\/p>\n\n\n\n nAraNan pAdhath thuzhAyum<\/strong> \u2013 the divine thuLasi, on the divine feet of nArAyaNan, who is the SEshi<\/em> [lord] and SarIri<\/em> [substrate] for that rudhran<\/p>\n\n\n\n kalandhu izhi punalAl<\/strong> \u2013 those two, with reddish and greenish complexion, mingled together and descended from sky, onto earth, in the water which was flowing<\/p>\n\n\n\n pugar padu gangai<\/strong> \u2013 on the banks of river gangA, which was shining, on account of the two types of flowers<\/p>\n\n\n\n thiruvAimozhip piLLai says, in his svApadhESam, that it is shown here that when a dhEvathAnthaparar<\/em> [one, who is a servitor to deities other than emperumAn (represented here, by konRai<\/em> flower)], joins with a bhagavathparar<\/em> [one, who is a servitor to emperumAn (represented here, by thuLasi)], that will attain the status of a servitor of emperumAn. The reason for chandhran and sUryan to get frightened is because they came below the divine anklet of emperumAn [when he measured the worlds, with brahmA washing his divine foot with sacred water from his kamaNdalam<\/em>, pitcher]<\/p>\n\n\n\n kaNdam ennum kadi nagarE<\/strong> \u2013 it is the divine name, kaNdam<\/em>, for that divine abode. kadi<\/em> \u2013 eminence. nagar<\/em> \u2013 it is the dwelling place for purushOththaman and his followers. It is similar to saying, as in thirumAlai 1<\/a> \u201carangamAnagar<\/em>\u201d (dwelling in the huge abode, SrIrangam)<\/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 >> Fourth Centum >> Seventh decad Previous avathArikai \u2018There is no specific avathArikai for this pAsuram. salam podhi udambin thazhal umizh pEzhvAych chandhiran vengadhir anjamalarndhezhundhaNavu maNivaNNan uruvin mAl purudOththaman vAzhvunalam thigazh sadaiyAn mudik konRai malarum nAraNan pAdhath thuzhAyumkalandhu izhi punalAl pugar padu gangaik kaNdam ennum … 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-62475","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\/62475","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=62475"}],"version-history":[{"count":2,"href":"https:\/\/divyaprabandham.koyil.org\/index.php\/wp-json\/wp\/v2\/posts\/62475\/revisions"}],"predecessor-version":[{"id":62499,"href":"https:\/\/divyaprabandham.koyil.org\/index.php\/wp-json\/wp\/v2\/posts\/62475\/revisions\/62499"}],"wp:attachment":[{"href":"https:\/\/divyaprabandham.koyil.org\/index.php\/wp-json\/wp\/v2\/media?parent=62475"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/divyaprabandham.koyil.org\/index.php\/wp-json\/wp\/v2\/categories?post=62475"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/divyaprabandham.koyil.org\/index.php\/wp-json\/wp\/v2\/tags?post=62475"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}
malarndhezhundhaNavu maNivaNNan uruvin mAl purudOththaman vAzhvu<\/em>
nalam thigazh sadaiyAn mudik konRai malarum nAraNan pAdhath thuzhAyum<\/em>
kalandhu izhi punalAl pugar padu gangaik kaNdam ennum kadi nagarE<\/em><\/p>\n\n\n\n
sadaiyAn<\/em> \u2013 rudhran, who has matted locks
mudi<\/em> \u2013 worn on his head
konRai malarum<\/em> \u2013 the flower konRai<\/em> [Indian laburnum]
nAraNan<\/em> \u2013 nArAyaNan, who is the lord of that rudhran, his
pAdhath thuzhAyum<\/em> \u2013 the divine thuLasi (having greenish colour), donned on his divine feet
kalandhu<\/em> \u2013 mingling together
izhi<\/em> \u2013 descending from the sky
punalAl<\/em> \u2013 with water
pugar padu<\/em> \u2013 emitting radiance
gangai<\/em> \u2013 on the banks of river gangA
kaNdam ennum kadi nagar<\/em> \u2013 the distinguished abode, named kaNdam<\/em>
salam<\/em> \u2013 water
podhi<\/em> \u2013 having
udambin<\/em> \u2013 having a form
chandhiran<\/em> \u2013 chandhran [moon]
thazhal<\/em> \u2013 fire
umizh<\/em> \u2013 spitting out
pEzh<\/em> \u2013 huge
vAy<\/em> \u2013 one, having rays
vem<\/em> \u2013 having heat, as nature
kadhir<\/em> \u2013 sUryan [sun]
anja<\/em> \u2013 to be frightened
malarndhu<\/em> \u2013 spreading
ezhundhu<\/em> \u2013 rising up
aNavu<\/em> \u2013 reaching their dwelling places
maNi<\/em> \u2013 like a dark gemstone
vaNNam<\/em> \u2013 having complexion
uruvin<\/em> \u2013 having a form
mAl<\/em> \u2013 being infatuated
purudOththaman<\/em> \u2013 for purushOththaman
vAzhvu<\/em> \u2013 is the dwelling place<\/p>\n\n\n\n
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