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 There is no specific avathArikai for this pAsuram.<\/p>\n\n\n\n thirai poru kadal sUzh thiN madhi thuvarai vEndhu than maiththunanmArkkAy<\/em> Word-by-Word Meanings<\/strong><\/p>\n\n\n\n nirai nirai Aga<\/em> \u2013 being in an orderly manner Simple Translation<\/strong><\/p>\n\n\n\n krishNa is the king of dhwArakA, which is surrounded by ocean making waves. It has strong fortified walls. krishNa destroyed kings such as dhuryOdhana et al, and mercifully gave their kingdom to his brothers-in-law, the pANdavas. kaNdam, which is on the bank of river gangA, is the distinguished abode where such krishNa dwells aptly. On its banks, tall stakes are planted, without interval, for tying sacrificial animals and, smoke, with fragrance, emanates on either bank of river gangA.<\/p>\n\n\n\n vyAkhyAnam<\/strong><\/p>\n\n\n\n thiraiporu kadal sUzh thiN madhiL thuvrai vEndhu<\/strong> \u2013 since the capital city of dhwArakA was constructed from ocean, by reclaiming it, the city is surrounded by ocean. It also has fortified walls for protection. krishNa is the king of such dhwArakA. He is praised as vaNthuvarApadhi mannan<\/em> [king of the strong dhwArakA].<\/p>\n\n\n\n thiruvAimozhip piLLai says, in his svApadhESam, that dhwArakA has the protection of ocean, since it is surrounded by it and has the protection of mountain too, since it has fortified walls, built with stones. Alternatively, it has the protection of fortified walls made with hilly materials. krishNa is the king of such dhwArakA, ensuring that he is the only one, avoiding a second king.<\/p>\n\n\n\n than maiththunan mArkkAy<\/strong> \u2013 being favourable to pANdavas, who are his brothers-in-law, and who consider him as their refuge, as their strength and as their lord, as mentioned in mahAbhAratham dhrONa parvam 183 \u201ckrishNASrayA<\/em>: krishNabalA<\/em>: krishNa nAthAScha pANdavA<\/em>:\u201d [pANdavas have surrendered to krishNa, have him as their strength and as their lord].<\/p>\n\n\n\n arasanai aviya arasinai aviyum<\/strong> \u2013 dhuryOdhanan et al made pANdavas to lose their kingdom through the deceptive game of dice. After seizing their kingdom, when it was time to return, at the end of fourteen years, they refused to part with even ten villages and as an ultimatum, even one village for pANdavas, and wanted to enjoy themselves, the kingdom of pANdavas too. krishNa made them to die like a type of beetle which is attracted to and gets killed by lamp fire and mercifully gave the kingdom to the pANdavas.<\/p>\n\n\n\n thiruvAimozhip piLLai says here that just as forest fire gets put out by huge downpour, dhuryOdhana et al, who were trumpeting their strengths, and were inimical, were annihilated by krishNa and their kingdom was mercifully given to pANdavas, by krishNa.<\/p>\n\n\n\n ari purudOththaman amarvu<\/strong> \u2013 just as it has been mentioned in mahAbhAratham sabhA parvam 90.41 \u201cmahAdhyApathi samprApthE smarthavyO bhagavAn hari<\/em>:\u201d (during the time of danger, emperumAn hari is apt to be meditated upon), vasishta maharishi had told dhraupadhi to think of meditating on bhagavAn hari. hari ashtakam 1 says \u201charirharathi pApAni dhushta chiththairapi smrutha<\/em>:\u201d (even when people with a wicked mind meditate on him, bhagavAn hari removes their sins). It is the divine abode, where such emperumAn, who removes all the sins of those who meditate upon him, dwells.<\/p>\n\n\n\n thiruvAimozhip piLLai says here, the following: The term hari<\/em> [seen in the verse as ari<\/em>] manifests himself as the same, as appearing before pronouncing praNavam<\/em> [it is written in vEdhams that harI Om<\/em> should be pronounced before starting any recitation and after completing the recitation] and as the meaning of praNavam<\/em>, for both those, who desirously argue about vEdhams and who limit themselves to the meanings of words alone, and for those, who have studied both vEdhams and vEdhAnthams [vEdhams engage with the activities which are to be carried out while vEdhAnthams engage with emperumAn\u2019s rUpa, svarUpa, guNa, aiSvaryam<\/em> (divine form, divine nature, auspicious qualities and vibhUthi<\/em> or realms, respectively], who have removed the inconsistencies between the two. The term purushOththaman<\/em> [as in ari purudOththaman<\/em>] appears as the explanation of the first syllable in praNavam<\/em> [the syllable a<\/em> in Om<\/em>, refers to emperumAn, purushOththaman]. He is together with distinguished qualities, as brought out by the term nArAyaNan<\/em> [the term nAra<\/em> refers to qualities and the term ayana<\/em> refers to one, who is the repository for the qualities; thus, the term nArAyaNa<\/em> refers to one, who is the repository for auspicious qualities]; he is also the meaning for all the words. Here, it should be considered that both ari<\/em> and purushOththaman<\/em> refer to the same distinct entity, and not that the first term, ari<\/em> refers to a general entity and the second term, to a specific entity, purushOththaman<\/em>, unlike the paSvadhikaraNa nyAyam<\/em> seen in sathbrahmEthyAdhi<\/em> reference [vEdham will say that sath<\/em> alone existed at the beginning, later it will say that brahmam<\/em> alone existed at the beginning and at an even later stage, it will say that AthmA<\/em> alone existed. Later, it will say that the terms sath, brahmam<\/em> and AthmA<\/em> refer to nArAyaNan <\/em>only and that he alone existed and that he is the causative entity for all the other entities]. In other words, ari<\/em> will not refer to some general entity and later, purushOththaman<\/em> has been mentioned to specify that it is emperumAn. Both the terms refer only to emperumAn. amarvu<\/em> \u2013 beyond this abode [of kaNdam<\/em>], there is no other abode which he desires or which is ordained for emperumAn.<\/p>\n\n\n\n nirai niraiyAga nediya yUbam<\/strong> \u2013 stakes, which are tall, and which are used as sacrificial posts, to tie animals.<\/p>\n\n\n\n nirandharam ozhukku vittu<\/strong> \u2013 going continuously, without any interval<\/p>\n\n\n\n iraNdu karai purai vELvip pugai kamazh gangai<\/strong> \u2013 on the banks of river gangA, on either side of which the smoke from rituals spreads with fragrance<\/p>\n\n\n\n kaNdam ennum kadi nagarE<\/strong> \u2013 it is the distinguished abode, named kaNdam<\/em>.<\/p>\n\n\n\n We shall next consider the 9th<\/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 There is no specific avathArikai for this pAsuram. thirai poru kadal sUzh thiN madhi thuvarai vEndhu than maiththunanmArkkAyarasanai aviya arasinai aruLum ari purudOththaman amarvunirai niraiyAga nediyana yUbam nirandharam ozhukku vittu iraNdukarai purai vELvip pugai kamazh gangaik kaNdam … 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-62521","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\/62521","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=62521"}],"version-history":[{"count":2,"href":"https:\/\/divyaprabandham.koyil.org\/index.php\/wp-json\/wp\/v2\/posts\/62521\/revisions"}],"predecessor-version":[{"id":62547,"href":"https:\/\/divyaprabandham.koyil.org\/index.php\/wp-json\/wp\/v2\/posts\/62521\/revisions\/62547"}],"wp:attachment":[{"href":"https:\/\/divyaprabandham.koyil.org\/index.php\/wp-json\/wp\/v2\/media?parent=62521"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/divyaprabandham.koyil.org\/index.php\/wp-json\/wp\/v2\/categories?post=62521"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/divyaprabandham.koyil.org\/index.php\/wp-json\/wp\/v2\/tags?post=62521"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}
arasanai aviya arasinai aruLum ari purudOththaman amarvu<\/em>
nirai niraiyAga nediyana yUbam nirandharam ozhukku vittu iraNdu<\/em>
karai purai vELvip pugai kamazh gangaik kaNdam ennum kadi nagarE<\/em><\/p>\n\n\n\n
nediyana<\/em> \u2013 being tall (for tying cows)
yUbam<\/em> \u2013 stakes (used as sacrificial posts)
nirandharam<\/em> \u2013 without interval
ozhukku vittu<\/em> \u2013 going over a long distance
vELvip pugai<\/em> \u2013 smoke from the rituals
iraNdu karai purai<\/em> \u2013 befitting both banks
kamazh<\/em> \u2013 being with fragrance
gangai<\/em> \u2013 on the bank of river gangA
kaNdam ennum kadi nagar<\/em> \u2013 the distinguished, divine abode, named as kaNdam<\/em>
thirai poru<\/em> \u2013 making waves
kadal<\/em> \u2013 by ocean
sUzh<\/em> \u2013 surrounded
thiN<\/em> \u2013 strong
madhiL<\/em> \u2013 having compound walls
thuvarai<\/em> \u2013 for SrI dhwArakA
vEndhu<\/em> \u2013 kaNNan [krishNa], who is the king
than<\/em> \u2013 his
maiththunanmArkku<\/em> \u2013 for pANdavas, his brothers-in-law
Ay<\/em> \u2013 being favourable
arasanai<\/em> \u2013 kings such as dhuryOdhana et al
aviya<\/em> \u2013 destroying
arasinai<\/em> \u2013 kingdom
aruLi<\/em> \u2013 one, who mercifully gave to pANdavas
ari<\/em> \u2013 one, who removes sins
purudOththaman<\/em> \u2013 purushOththaman
amarvu<\/em> \u2013 abode, where he dwells, aptly<\/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":"