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 mUnRezhuththu adhanai mUnRezhuththu adhanAl mUnRezhuththAkki mUnRezhuththai<\/em> Word-by-Word Meanings<\/strong><\/p>\n\n\n\n kAn<\/em> \u2013 with fragrance blowing Simple Translation<\/strong><\/p>\n\n\n\n purushOththaman, emperumAn, nurtured praNavam<\/em> to three words. In these three words, he created three aspects of chEthanas, namely ananya SEshathvam, ananya SaraNathvam<\/em> and ananyArha bhOgyathvam<\/em>. He made himself as the counterpart for those three aspects, having the qualities of SEshi, SaraNyan<\/em> and bhOgyan<\/em>. He separated thirumanthram<\/em> into three syllables, using the text niruktham<\/em>, which is one of the limbs of vEdham<\/em>, and which is composed of three syllables, into three letters, which are the meanings for the syllables. For those, who consider those three letters as \u201cOur refuge\u201d, emperumAn has the compassion of carrying out benefit, as if doing that for himself. For such emperumAn, kaNdam<\/em>, the distinguished abode, located on the bank of river gangA, and surrounded by fragrant gardens, is the dwelling abode.<\/p>\n\n\n\n vyAkhyAnam<\/strong><\/p>\n\n\n\n mUnRezhuththu adhanai<\/strong> – Just as it has been mentioned in atharvaNa vEdham gObrAhmaNam pUrvabhAgam \u201cbhUrithi rigvEdhAdhajAyatha<\/em>\u201d (syllables bhU<\/em>:. bhUva<\/em>: and suva<\/em>: came out of vEdhams), emperumAn created distinguished words from vEdhams, thus bringing out the three most sacred, distinguished syllables; through his vow, just as molten gold runs, from those three distinguished syllables, he created the single syllable Om<\/em> [praNavam<\/em>] through samhithAkAram<\/em> [when the syllables are in combined state], which is a combination of the three syllables. The term adhanai<\/em> has been used, in order to bring out the reverence for the syllable Om<\/em>. manu smirithi 11.265 says \u201cadhyanthu thraiyaksharam brahma thrayI yasmin prathishtithA<\/em> l sa guhyO\u2019nyasthrivruthvEdhOyastham vEdhasa vEdhavith<\/em> ll\u201d (the three lettered vEdham [praNavam<\/em>] is at the beginning of all the vEdhams. All the essential meanings of all the vEdhams are contained within that syllable. This praNavam<\/em>, composed of those three syllables, is distinct from all the vEdhams. One who knows this praNavam<\/em> is considered to have known vEdhas). This is the eminence of praNavam<\/em>.<\/p>\n\n\n\n mUnRezhuththu adhanAl<\/strong> \u2013 through niruktham<\/em> (one of the six auxiliaries of vEdhams) which is the cause for explanation or etymological interpretation of any word, and which is composed of three syllables [ni, ruk<\/em> and tha <\/em>or tham<\/em>]<\/p>\n\n\n\n mUnRezhuththAkki<\/strong> \u2013 during the time when meanings are assigned to syllables, assigning meanings to the syllables, through niruktham<\/em>, that which is seen as three syllables and three meanings, during the time of asamhithA kAlam<\/em> [when the syllables are in individual states]. praNavam<\/em>, during samhithA kAlam<\/em> [time when syllables are combined state], just as it has been mentioned in narAyANOpanishadh \u201cOmithyEkAksharam<\/em>\u201d (the syllable Om<\/em> is considered as single syllable) is a single syllable, with a single word [here, Om<\/em> functions both as syllable and as word], reflecting a single meaning [that jIvAthmA is a servitor for emperumAn alone] gets transformed, during asamhithA kAlam<\/em> into three syllables [a, u<\/em> and ma<\/em>], with three words [each of these syllables represents a word] and having three meanings [with a<\/em> representing emperumAn, who is the causative factor for all, ma<\/em> representing jIvAthmA, having knowledgeand u<\/em> representing the connection between the two, conveying the meaning that the jivAthmA is totally subservient to paramAthmA [emperumAn], carrying out servitude to paramAthmA.<\/p>\n\n\n\n mUnRezhuththai EnRukoNdiruppArkku<\/strong> \u2013 for those who keep those three words in their hearts, considering \u201cThese are acceptable to us since they reflect the meanings which are our refuge\u201d. In other words, the first syllable \u2018a<\/em>\u2019, through its svarUpam<\/em> [basic nature] says that emperumAn is kAraNam<\/em> [the causative entity for all; just as \u2018a<\/em>\u2019 is the first syllable for all the letters, nArAyaNa, who is the meaning for \u2018a<\/em>\u2019 [and hence, for all the letters and words] is the cause for all]. Through dhAthunishpaNNa rUpam<\/em> [manifesting, through the root] \u2018a<\/em>\u2019 shows emperumAn\u2019s rakshakathvam<\/em> [that he is the protector; the root meaning for \u2018a<\/em>\u2019 is avarakshaNE<\/em>, one who protects; since \u2018a<\/em>\u2019 stands for nArAyaNa, it is he who is the protector for all]. Through prathyayavEshENa<\/em> [prathyayam<\/em> refers to the hidden case, Aya<\/em>, over the syllable \u2018a<\/em>\u2019; prathyayavEshENa<\/em> refers to its manifestation on account of the prathyayam<\/em>], it refers to emperumAn\u2019s SEshithvam<\/em> [that he is the lord and we are his servitors]. Thus, the syllable \u2018a<\/em>\u2019 stands for emperumAn having the kAraNathvam, rakshakathvam<\/em> and SEshithvam<\/em>. Since pirAtti has to be present when emperumAn is rakshakan<\/em> [through her quality of purushakArabhUthai<\/em>, one who has to recommend to emperumAn for protecting and uplifting the jIvAthmA] through the meaning for \u2018a<\/em>\u2019,<\/em> it is also established that emperumAn is SrIya<\/em>:pathi<\/em>. The third syllable \u2018ma<\/em>\u2019 indicates jIvAthmA, reflecting the meaning that the jIvAthmA is a servitor to paramAthmA. The second syllable, \u2018u<\/em>\u2019 reflects affirmation that the jIvAthmA is a servitor to paramAthmA; in other words, it says explicitly that the jIvAthmA is a servitor only to paramAthmA and to no one else; this is termed as ananyArha SEshathvam<\/em>. The third syllable \u2018ma<\/em>\u2019 reflects knowledge, through its root managyAnE<\/em> [\u2018ma<\/em>\u2019 stands for knowledge; while both chith<\/em> (one, with knowledge) and achith <\/em>(one, without knowledge) are servitors of paramAthmA, since \u2018ma<\/em>\u2019 stands for knowledge, the entity referred to by \u2018ma<\/em>\u2019 in praNavam<\/em> is chith only]. Thus, \u2018ma<\/em>\u2019 refers to AthmA, who is distinct from achith<\/em> and is also totally subservient to paramAthmA. This AthmA is the repository for ananyArha SEshathvam<\/em>. Thus, the syllable \u2019ma<\/em>\u2019 indicates that AthmA is different from the physical form [within which he resides], he is full of knowledge, he carries out total subservience to emperumAn alone. Through all these, it is clear that one should know that aksharathrayam<\/em> [the three syllables of a, u<\/em> and ma<\/em>] reflect the meanings which are refuge for us and keep these in the heart. For those, who are like this \u2026<\/p>\n\n\n\n thiruvAimozhip piLLai, in his svApadhESam, says that for those, who have accepted emperumAn, who is represented by the syllable \u2018a<\/em>\u2019, in their hearts<\/p>\n\n\n\n irakkam nangudaiya em purudOththaman irukkai<\/strong> \u2013 it [kaNdam<\/em>] is the abode for emperumAn, who is my lord, and who showers his mercy on these people [as seen in the previous verse], treating that as his benefit.<\/p>\n\n\n\n mUnRadi nimirththu<\/strong> \u2013 praNavam<\/em> is at the beginning of thirumanthram [which is composed of the three words], as mentioned in \u201cOmithyagrEvyAharEth<\/em>\u201d. emperumAn expanded this praNavam<\/em>, along with the other two terms of nama<\/em>: and nArAyaNAya<\/em>, into the full thirumanthram.<\/p>\n\n\n\n mUnRinil thOnRi<\/strong> \u2013 Through those three terms, emperumAn manifested AthmA\u2019s aspects of ananyArha SEshathvam<\/em> [through praNavam<\/em>], ananya SaraNathvam<\/em> [through the middle term, nama<\/em>:] and ananya bhOgyathvam<\/em> [through the third term, nArAyaNAya<\/em>].<\/p>\n\n\n\n mUnRinil mUnRu uruvAnAn<\/strong> \u2013 in order to receive these aspects from AthmA, emperumAn created three aspects in him, becoming SEshi<\/em> [to receive servitude from AthmA], SaraNyan<\/em> [to be the refuge for AthmA] and prApyam<\/em> [to be the ultimate goal for AthmA]. Thus, he made thirumanthram as three terms, he created three aspects in AthmA and the corresponding three aspects in himself to accept the three aspects of AthmA. On account of all these, AzhwAr mercifully attributes these qualities to emperumAn.<\/p>\n\n\n\n thiruvAimozhip piLLai says here that this could also be interpreted as follows: more than creating three aspects within himself to accept the three aspects of the AthmA, emperumAn became three forms through his svarUpam<\/em> of eminence, simplicity and divine physical form [these are termed as parathvam, saulabhyam<\/em> and saundharyam<\/em> respectively]. More than his eminence, his quality of simplicity is more distinguished, as mentioned in thiruvAimozhi 2.7.4<\/a> \u201cdhEvum thannaiyum<\/em>\u201d (manifesting his qualities of supremacy and special aspect of simplicity), thus bringing out the svarUpam<\/em> which is most distinguished among the three auspicious qualities which he manifests towards chEthanas<\/em> (those, with thinking power).<\/p>\n\n\n\n kAn thadam pozhil sUzh gangaiyin karai mEl<\/strong> \u2013 the term kAn<\/em> refers to fragrance. The term thadam<\/em> refers to eminence. Thus, located on the bank of river gangA, and being surrounded by gardens which have eminent fragrance \u2026<\/p>\n\n\n\n thiruvAimozhip piLLai says here that the term kAn<\/em> refers to stream which is present at the mouth of the ocean\u2019s shore.<\/p>\n\n\n\n kaNdam ennum kadi nagarE<\/strong> \u2013 it is the distinguished abode, named as kaNdam<\/em>.<\/p>\n\n\n\n We shall next consider the last 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. mUnRezhuththu adhanai mUnRezhuththu adhanAl mUnRezhuththAkki mUnRezhuththaiEnRu koNdiruppArkku irakkam nangudaiya em purudOththaman irukkaimUnRadi nimirndhu mUnRinil thOnRi mUnRinil mUnRuvAnAnkAn thadam pozhil sUzh gangaiyin karai mEl kaNdam ennum kadi nagarE Word-by-Word Meanings … 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-62527","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\/62527","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=62527"}],"version-history":[{"count":2,"href":"https:\/\/divyaprabandham.koyil.org\/index.php\/wp-json\/wp\/v2\/posts\/62527\/revisions"}],"predecessor-version":[{"id":62590,"href":"https:\/\/divyaprabandham.koyil.org\/index.php\/wp-json\/wp\/v2\/posts\/62527\/revisions\/62590"}],"wp:attachment":[{"href":"https:\/\/divyaprabandham.koyil.org\/index.php\/wp-json\/wp\/v2\/media?parent=62527"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/divyaprabandham.koyil.org\/index.php\/wp-json\/wp\/v2\/categories?post=62527"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/divyaprabandham.koyil.org\/index.php\/wp-json\/wp\/v2\/tags?post=62527"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}
EnRu koNdiruppArkku irakkam nangudaiya em purudOththaman irukkai<\/em>
mUnRadi nimirndhu mUnRinil thOnRi mUnRinil mUnRuvAnAn<\/em>
kAn thadam pozhil sUzh gangaiyin karai mEl kaNdam ennum kadi nagarE<\/em><\/p>\n\n\n\n
thada<\/em> \u2013 huge
pozhil<\/em> \u2013 with gardens
sUzh<\/em> \u2013 surrounded
gangaiyin karai mEl<\/em> \u2013 on the banks of river gangA
kaNdam ennum kadi nagar<\/em> \u2013 divine abode, called as kaNdam<\/em>
mUnRu adi nimirndhu<\/em> \u2013 nurturing thirumanthram as three words
mUnRinil<\/em> \u2013 in those three words
thOnRi<\/em> \u2013 creating AkAra thrayam<\/em> (three aspects)
(AkArAthrayam<\/em> \u2013 three aspects of ananyArha SEshathvam<\/em> [being an exclusive servitor], ananya SaraNathvam<\/em> [taking refuge only under emperumAn] and ananya bhOgyathvam<\/em> [being an enjoyable entity only for emperumAn])
mUnRinil<\/em> \u2013 as a counterpart to the three aspects of chEthanan [one, with thinking power]
mUnRu uru AnAn<\/em> \u2013 having the three aspects of being SEshi<\/em> [lord], SaraNyan<\/em> [refuge] and
prApyam<\/em> [goal]
mUnRu ezhuththu adhanai<\/em> \u2013 the three letters [syllables] of a, u<\/em> and ma<\/em>
mUnRu ezhuththu adhanAl<\/em> \u2013 with niruktham<\/em> [text, one of the six limbs of vEdham], which has
three syllables
mUnRu ezhuththu Akki<\/em> \u2013 separating them as three letters, which are the meanings of three
letters
mUnRu ezuththai<\/em> \u2013 those three letters
EnRu koNdu iruppArkku<\/em> \u2013 for those, who hold them in their hearts as \u201cOur refuge\u201d
nangu irakkam udaiya<\/em> \u2013 having the compassion of thinking that they are for his benefit
em<\/em> \u2013 our
purudOththaman<\/em> \u2013 for purushOththaman
irukkai<\/em> \u2013 is the divine abode<\/p>\n\n\n\n
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