SrI: SrImathE SatakOpAya nama: SrImathE rAmAnujAya nama: Sri varavaramunayE nama:<\/p>\n\n\n\n
periyAzhwAr thirumozhi<\/a> >> Fourth Centum<\/a> >> Eighth decad<\/a><\/a><\/p>\n\n\n\n Previous<\/a><\/p>\n\n\n\n avathArikai<\/strong><\/p>\n\n\n\n AzhwAr says in this pAsuram that SrIrangam is the abode dwelt upon by [emperumAn, who, as] krishNa, made a burnt piece of wood as a child and protected the physical forms of pANdavas such that they did not get destroyed in the mahAbhAratha war.<\/p>\n\n\n\n marumagan than sandhadhiyai uyir mIttu maiththunan mAr<\/em> Word-by-Word Meanings<\/strong><\/p>\n\n\n\n sengamalam<\/em> \u2013 lotus flower Simple Translation<\/strong><\/p>\n\n\n\n Lotus flower, which is like the divine face of emperumAn, and blue Indian water-lily, which is like the divine complexion of emperumAn, stand against each other, fighting and blossoming, in the waters of SrIrangam. This is the divine abode, dwelt upon by krishNa, who gave life to parIkshith, who came out as a burnt piece of wood and who was the son of krishNa\u2019s nephew, abhimanyu. krishNa who also protected his brothers-in-law, pANdavas, such that their physical forms did not fall down and get destroyed in the battle of mahAbhAratha, which was like a ritual where human beings were given in sacrifice.<\/p>\n\n\n\n vyAkhyAnam<\/strong><\/p>\n\n\n\n marumagan \u2026<\/strong> – reviving the life of parIkshith, the son of krishNa\u2019s nephew, abhimanyu. In other words, when parIkshith came out [of uththarA\u2019s womb] as a burnt log, krishNa mercifully said, as in mahAbhAratham udhyOga parvam 58.22 \u201cyadhi mE brahmacharyam syAdh mayi sathyancha thishtathi \u2013 avyAhatham mahaiSwaryam thEna jIvathu bAlakA<\/em>:\u201d(if it is true that I practice celibacy and that I have truthfulness, an aspect of being ISvaran, which is without any hurdle, let this child come out with life) and touched the burnt log with his divine foot, as mentioned in mahAbhAratham \u201cpAdhEna kamalAbhEna brahmarudhrOrchithEna \u2013 pasparSa puNdarIkAsha<\/em>: ApAdha thala masthakam<\/em>\u201d (with his divine foot, which has the radiance of lotus flower, which was worshipped by brahmA and rudhra, emperumAn, who has lotus-like divine eyes, touched the physical form of that child, from head to foot), retrieving the life of that child.<\/p>\n\n\n\n thiruvAimozhip piLLai says in his svApadhESam, that krishNa revived the life of parIkshith, who is the son of uththarA and abhimanyu, krishNa\u2019s nephew. The term than<\/em> [as in marumagan than<\/em>] indicates his affection.<\/p>\n\n\n\n maiththunanmAr uru magaththE vIzhAmE<\/strong> \u2013 ensuring that the physical forms of pANdavas, his brothers-in-law, did not fall down in the human sacrificial ritual of mahAbhAratha battle and get destroyed. makham<\/em> \u2013 yagyam<\/em>, ritual.<\/p>\n\n\n\n thiruvAimozhip piLLai says here that krishNa protected the pANdavas from not falling into dhraupathi\u2019s sahadharma pathivrathAgni<\/em> [ritual of her following the righteous path of her husbands], when she was disrespected even after having surrendered to krishNa. The pANdavas thought that they should not show any strength [after having lost in the game of dice], when they were bewildered, thinking that they should follow the path which was against the rule of law. krishNa, when he was about to leave back for his divine abode, said that his debt was increasing [reference here is to his inability to go in person and help dhraupadhi when she surrendered to him when she was being disrobed]. He had revived the life of parIkshith due to the surrendering of kunthi, dhraupadhi and uththarA, to save him [due to the effect of the weapon apANdavAsthram<\/em> released by dhrONa\u2019s son, aSvaththAma]. The term magaththu<\/em> [as in magaththE<\/em>], is to be considered as mahath<\/em>, eminent; here, this term refers to the eminent battle of mahAbhAratha. krishNa protected the pANdavas from falling and dying in that great battle. Alternatively, makham<\/em> refers to yagyam<\/em>, a ritual. Thus, in the ritual of human sacrifice, during the mahAbhAratha war, krishNa protected the pANdavas. Due to the aptness of the context, the words [mahaththu<\/em>, makham<\/em> etc] could contract or expand, giving rise to different interpretations.<\/p>\n\n\n\n gurumugamAyk kAththAn<\/strong> \u2013 protected, by remaining as their teacher and instructing words, which were good for them. Through this it is inferred that the battle, which was started in order to destroy all those who were a burden on earth, as mentioned in thiruvAimozhi 3.2.3<\/a> \u201cellAch chEnaiyum irunilaththu aviththa<\/em>\u201d (one, who destroyed all the armies in the vast land), was a ritual where human entities were offered as sacrificial entities, since it was dear to the divine mind of one who was born in the divine abode of mathurA [krishNa]. The reason for the pANdavas not falling down in that ritual and getting destroyed was due to the fact that right from their childhood days, krishNa was affectionate towards them, protecting them as their teacher, irrespective of whether they were in the forest or in the town, instructing only those words which were good for them,\u00a0preventing them from pursuing the path of evil, guiding them in the path of righteousness.<\/p>\n\n\n\n thiruvAimozhip piLLai says here that krishNa, as gIthOpanishadhAchAryan [teacher, who instructed bhagavath gIthA, which is considered as an upanishadh], taught the pANdavas [while bhagavath gIthA was instructed to arjuna, it is to be considered that arjuna represents all the pANdavas] that which they did not know; with maturing knowledge gained by pANdavas, krishNa manifested his wealth as well as his viSvarUpam<\/em> [his divine form encompassing the entire vibhUthis]; beyond that, he clarified to them about his simplicity, through the term mAm<\/em>, his eminence, through the term aham<\/em>, informing them about vraja<\/em>, thvA<\/em>, and mA Sucha<\/em>: [these terms are taken from bhagavath gIthA SlOkam 18.66, also known as charama SlOkam<\/em>, where krishNa implores chEthanas<\/em> [those with the power to think] to give up all the other deeds as means and to take refuge under him alone; he assures that he will liberate them from all their sins, telling them not to grieve]. Thus, krishNa made himself as the teacher, standing in the forefront [on the chariot], made the pANdavas as his disciples, and protected them. When aSvaththAma [son of dhrONAchArya] released the apANdavAsya<\/em> [a weapon to remove all the pANdavas], krishNa stood between the weapon and the target [parIkshith], asserting that he is yAdhavasya<\/em>, protecting the child. It is well known that krishNa protected the pANdavas right from their childhood days, referring to pANdavas as his panchavruththiprANan<\/em> [the five vital airs, which sustain life]. SrIrangam is the divine abode, where such krishNa resides forever.<\/p>\n\n\n\n Ur<\/strong> \u2013 just as emperumAn had protected pANdavas by remaining as their teacher, he protects those who take refuge under his affection, ensuring that they do not follow the path of evil, by residing permanently in the divine abode of Srirangam.<\/p>\n\n\n\n thirumugamAych chengamalam<\/strong> \u2013 lotus flower, matching the divine face of periya perumAL.<\/p>\n\n\n\n thiruniRamAyk karunguvaLai<\/strong> \u2013 blue Indian water-lily, matching the divine complexion of periya perumAL.<\/p>\n\n\n\n porumugamAy ninRu alarum punal arangam enbadhuvE<\/strong> \u2013 it is the divine abode of SrIrangam, which has the fertility of abundant water bodies where these two flowers, with complementing colour, stand facing each other, blossoming.<\/p>\n\n\n\n thiruvAimozhip piLLai says at the end that the pAsuram manifests SrIvaishNavas who have lost out to the divine face of emperumAn, which is like lotus flower and SrIvaishNavas, who have lost out to the overall beauty of emperumAn, which is like the blue Indian water lily flower.<\/p>\n\n\n\n We shall next consider the 4th<\/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 >> Eighth decad Previous avathArikai AzhwAr says in this pAsuram that SrIrangam is the abode dwelt upon by [emperumAn, who, as] krishNa, made a burnt piece of wood as a child and protected the physical forms of pANdavas such that they did … 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-62612","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\/62612","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=62612"}],"version-history":[{"count":2,"href":"https:\/\/divyaprabandham.koyil.org\/index.php\/wp-json\/wp\/v2\/posts\/62612\/revisions"}],"predecessor-version":[{"id":62685,"href":"https:\/\/divyaprabandham.koyil.org\/index.php\/wp-json\/wp\/v2\/posts\/62612\/revisions\/62685"}],"wp:attachment":[{"href":"https:\/\/divyaprabandham.koyil.org\/index.php\/wp-json\/wp\/v2\/media?parent=62612"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/divyaprabandham.koyil.org\/index.php\/wp-json\/wp\/v2\/categories?post=62612"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/divyaprabandham.koyil.org\/index.php\/wp-json\/wp\/v2\/tags?post=62612"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}
urumagaththE vIzhAmE gurumugamAyk kAththAn Ur<\/em>
thirumugamAych chengamalam thiruniRamAyk karum kuvaLaip<\/em>
porumugamAy ninRu alarum punal arangam enbadhuvE<\/em><\/p>\n\n\n\n
thirumugam Ay<\/em> \u2013 as equivalent of the divine face of periya perumAL
karu<\/em> \u2013 dark
kuvaLai<\/em> \u2013 blue Indian water-lily
thiru niRam Ay<\/em> \u2013 as equivalent of his divine complexion
poru<\/em> \u2013 fighting with each other
mugamAy ninRu<\/em> \u2013 having face
alarum<\/em> \u2013 blossomed
punal<\/em> \u2013 SrIrangam, which has the prosperity of abundant water
marumagan than<\/em> \u2013 his nephew abhimanyu\u2019s
sandhadhiyai<\/em> \u2013 the physical form of parIkshith, son of abhimanyu, lying as a burnt piece of wood
uyir mIttu<\/em> \u2013 reviving his life
maiththunan mAr <\/em>– pANdavas, his brothers-in-law
uru<\/em> \u2013 physical forms
magaththu<\/em> \u2013 in the human sacrificial ritual of mahAbhAratha war
vIzhAmE<\/em> \u2013 not falling down and getting destroyed
guru mugam Ay<\/em> \u2013 as the teacher (instructing those which were good for them]
kAththAn<\/em> \u2013 dwelt upon by one, who protected
Ur<\/em> – abode<\/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":"