SrI: SrImathE SatakOpAya nama: SrImathE rAmAnujAya nama: Sri varavaramunayE nama:<\/p>\n\n\n\n
periyAzhwAr thirumozhi<\/a> >> Fourth Centum<\/a> >> Ninth decad<\/a><\/a><\/p>\n\n\n\n Previous<\/a><\/p>\n\n\n\n avathArikai<\/strong><\/p>\n\n\n\n AzhwAr says that even if periya pirAttiyAr herself, who is the purushakArabhUthai<\/em> [one who recommends jIvAthmAs to emperumAn to accept them] complains about fault in perumAL\u2019s servitor, periya perumAL will counter her and protect his follower. When perumAL is like this, AzhwAr asks whether anyone could be a servitor to anyone else<\/p>\n\n\n\n thannadiyAr thiRaththagaththuth thAmaraiyAL Agilum sidhagu uraikkumEl<\/em> Word-by-word meanings<\/strong><\/p>\n\n\n\n thAmaraiyAL Agilum<\/em> \u2013 even if it is pirAttiyAr, who is purushakArabhUthai<\/em> Simple Translation<\/strong><\/p>\n\n\n\n Even if periya pirAttiyAr herself, who recommends jIvAthmAs to periya perumAL for accepting them, were to speak about the faults of emperumAn\u2019s servitors, emperumAn would counter her, saying that his followers will not indulge in such faults. Even if they carry out such faults, carelessly, thinking that emperumAn would put up with them, that would be good, being enjoyable for him. He would say such indifferent words, countering her. periya perumAL reclines, looking in the [southern] direction of lankA, which has fortified walls, with his cool eyes, for the sake of vibhIshaNa, who has wealth. Will people carry out servitude to anyone else, other than that periya perumAL?<\/p>\n\n\n\n vyAkhyAnam<\/strong><\/p>\n\n\n\n [Translator’s note: The translation of the vyAkhyANam for this pAsuram is split into two parts, the first part being the translation of maNavALa mAmunigaL’s vyAkhyAnam. The second part will be the translation of thiruvAImozhip piLLai’s svApadhESam]<\/p>\n\n\n\n than adiyAr \u2026<\/strong> – even if periya pirAttiyAr complains about emperumAn\u2019s followers, his response to her would be \u201cDid you mistake a good quality for a fault?\u201d This conveys the overflowing bias which periya perumAL has towards those who have attained him. This mentions about the playful fight which the two of them have about the followers. More than emperumAn\u2019s response of \u201cMy followers will not do like that\u201d, it is pirAttiyAr\u2019s words of \u201cmentioning faults\u201d which are apt to be accepted. Words which are spoken for not giving up someone are stronger than the words which are spoken, for taking up someone. The term adiyAr<\/em> indicates absence of independence. The term than adiyAr<\/em> indicates absence of dependence on someone else [viz. being dependent only on emperumAn]. The term adiyAr<\/em> refers to those who have attained emperumAn as the master, as the means and as the benefit. For them, the term adiyAr<\/em> itself is an identification. It is for the others that they have to identify through their clan, origin etc. Their identification will be based on a reason [of belonging to a specific clan etc] and will be transient while for the followers of emperumAn, the identification will be without a specific reason [being related directly to emperumAn] and will be forever. They will be identified as following such and such branch of vEdham as mentioned in thirumAlai 42<\/a> \u201cpalasadhuppEdhimAr<\/em>\u201d (those who are well versed in the four vEdhas), over a long number of births while for the followers, the identification will be as mentioned in \u201cthirunAraNan thoNdar<\/em>\u201d (servitor of emperumAn). When the union of perumAL and pirAtti together is SEshi<\/em> [master], should it not be said as tham adiyAr<\/em> [their follower, instead of than adiyAr<\/em>, his follower]? Since pirAtti is antharbhUthai<\/em> of [one, who resides within] emperumAn, his basic nature, divine form, auspicious qualities, wealth etc are identified through her. Since the term adiyAr<\/em> includes her too, she is a part of the group of jIvAthmAs. Since SrI rAma considers others as his friend, as mentioned in SrI rAmAyaNam yudhdha kANdam 18.3 \u201cmithra bhAvEna<\/em>\u201d (SrI rAma says \u201cI will not abandon anyone who comes with the guise of a friend\u201d) and as mentioned in periya thirumozhi 5.8.1<\/a> \u201cugandha thOzhan<\/em>\u201d (SrI rAma tells guhan \u201cYou are my affectionate friend\u201d), she will not tell him \u201cOur followers\u201d. She too had said, as in SrI rAmAyaNam sundhara kANdam 21.19 \u201cmithram aupayikam<\/em>\u201d (sIthAp pirAtti tells rAvaNa that it will be apt for him to approach SrI rAma as a friend); due to this too, she will not say \u201cOur followers\u201d. Just as vibhUthi are in plural [nithya vibhUthi and leelA vibhUthi], followers are also in plural, as mentioned in thiruvAimozhi 5.1.8<\/a> \u201cmElAth thEvargaLum nilath thEvarum<\/em>\u201d (nithyasUris, who are superior in all manners and followers of emperumAn on earth, who have radiant nature due to their knowledge about emperumAn). It is regarding the followers on earth that pirAtti is finding fault. This is the matter regarding followers who are as mentioned in iraNdAm thiruvandhAdhi 59<\/a> \u201caruL purindha sindhai adiyAr mEl vaiththup poruL therindhu kANguRRa appOdhu iruL thirindhu nOkkinEn <\/em>\u201d (Keeping his) divine mind, focussed on mercy, on us, his followers, considering us to be entities, when we weren\u2019t, when emperumAn showered his grace on us, getting rid of the darkness of ignorance, I analysed the nature of jIvAthmA and paramAthmA).<\/p>\n\n\n\n thiRaththagaththu<\/strong> \u2013 regarding their [followers\u2019] matter<\/p>\n\n\n\n thAmaraiyAL Agilum<\/strong> \u2013 even if she were periya pirAtti. The syllable um<\/em> [even if] denotes the soft nature of pirAtti, who cannot tolerate separation from those who have attained emperumAn. When such is the case, how could she find fault with followers<\/em>, after having calling them as followers<\/em>? Cold water is expected to cool down hot water; could that cold water itself become hot? Hence, is it possible for her to speak about their faults? pirAtti remains on the divine chest of emperumAn, as mentioned in nAchchiyAr thirumozhi 8.4<\/a> \u201dthannAgath thirumangai thangiya sIr mArvarkku<\/em>\u201d (to the one, who has the distinction of having a divine chest on which pirAtti has mercifully taken residence), and enjoys him only for sustaining herself. During the enjoyment, when she sustains herself, in order to carry out her role of purushakAram<\/em> [recommendatory role], she has to get clarification. At that time, she has to get rid of the enjoyment. However, how will recommendatory role and enjoyment be together? Just like pirAtti, perumAL too has unlimited affection towards her, as mentioned in thirunedunthANdakam 18<\/a> \u201cpiththar panimalar mEl pAvaikku<\/em>\u201d (emperumAn is deeply infatuated with pirAtti, who resides on a lotus flower). The affection which each of them has on the other is known through SrI rAmAyaNam sundhara kANdam 16.5 \u201cna jIvEyam kshaNamapi<\/em>\u201d (SrI rAma says that he will not exist even for a moment, without sIthAp pirAtti) and in thiruvAimozhi 6.10.10<\/a> \u201cagalagillEn iRaiyum enRu<\/em>\u201d(pirAtti says that she will not separate from emperumAn even for a moment). Even if emperumAn takes his viSvarUpam<\/em> [encompassing all the worlds and entities] to enjoy her, she will control him through her auspicious qualities, her divine form and her activities. When emperumAn tells her \u201cAs an outlet for this enjoyment, what shall I do for you?\u201d being unable to sustain himself without granting her whatever she desires, she too, thinking that he will suffer if she does not ask for anything, will tell him \u201cYou should put up with the trespasses of jIvAthmAs\u201d. When emperumAn, forgetting his independence, the transgressions of jIvAthmAs and the limits expressed in SAsthrams [sacred texts], tells her \u201cI shall condone their faults\u201d, in order to analyse \u201cHas he condoned them for our sake, for their sake or for the enjoyment with us?\u201d when she starts telling him about their faults, he will tell her \u201cMy followers will not do those\u201d. Just as your telling me their faults is not apt, their indulging in faults too is not apt. Even if you say \u201cThere is witness for their faults\u201d [vAlmeeki\u2019s SlOkams in SrI rAmAyaNam], they will not do. It is due to your bewilderment.<\/p>\n\n\n\n ennadiyAr adhu seyyAr<\/strong> \u2013 Will my followers carry out activities, indulged in by those who are svathanthrars<\/em> [independent entities] and who are anyaSEshabhUthar<\/em> [servitors to other entities]? If you still insist that they have done it, they are my followers and not yours. You could leave this subject of discussion. Before the followers attain emperumAn, she will plead on their behalf, while after they have attained him, he will plead on their behalf. emperumAn does not even want to mention the kind of faults which his followers have indulged in, naming them instead as \u201cadhu<\/em>\u201d, just as it has been mentioned in nAchchiyAr thirumozhi 4.7<\/a> \u201canRu innAdhana sey sisupAlan<\/em>\u201d (at an earlier time, when SiSupAlan engaged with abominable activities) [without naming the abominable activities], and just as pirAtti said \u201csidhagu uraikkum<\/em>\u201d (she will speak about their faults) [without naming the faults], feeling shy to name the faults.<\/p>\n\n\n\n seydhArEl nanRu seydhAr<\/strong> \u2013 if the followers did something, thinking \u201cemperumAn is there; there is an authentic example available to show that he will not punish; he will forgive us\u201d, they have done good only. They did not say \u201cThere is nothing called as righteous or unrighteous; there is nothing called as paramapadham\u201d. Did they not indulge in a fault, thinking \u201cemperumAn is there for our carelessness\u201d? In other words, activities such as indulging in riding madal<\/em> [madal<\/em> is an activity, in which one person (mostly the male, in some customs, the lady too] rides a horse made of palm leaves, takes a sketch of the beloved and tells all the people in the place that the beloved had not consented to marrying him (or her) and asking the elders in the place to unite them; thirumangai AzhwAr had indulged in this activity], or falling at the feet of kAman<\/em> [the deity for love] asking for help to unite with the beloved [ANdAL had done this] or singing pAsurams such as thiruppAvai 2<\/a> \u201dseyyum kirisaigaL<\/em>\u201d (indulging in nOnbu<\/em>, a ritual, to attain emperumAn] etc<\/p>\n\n\n\n enbar<\/strong> \u2013 emperumAn thinks that if he were to listen to periya pirAtti, keeping her words in his mind, without saying anything, then she will start heaping more faults on followers. Hence, he will mercifully speak out his mind.<\/p>\n\n\n\n pOlum<\/strong> \u2013 Without accepting her charges, he will tell her, with indifference, \u201cIt is alright; you may stop\u201d<\/p>\n\n\n\n mannudaiya vibhIdaNarkkAy<\/strong> \u2013 AzhwAr sets out to prove the meanings given earlier. For vibhIshaNa, who is without any change in his wealth [wealth of servitude] [When sugrIva mahArAja went to wrestle with rAvaNa, seeing him from a distance, he seized all the crowns from rAvaNa\u2019s ten heads, returned to SrI rAma, proffered them at his divine feet and stood behind. When SrI rAma queried him as to what it was, sugrIva told him that if he had brought the heads themselves, he would have stood in front of SrI rAma, but since it was only the crowns, out of shame, he had stood back. SrI rAma chided him for his impulsive action and told him that his [SrIrAma\u2019s] victory over rAvaNa and redeeming sIthAp pirAtti would have been wasted if something had happened to sugrIva. Thus, SrI rAma was willing to give up even pirAtti, for sugrIva. He gave up such sugrIva when sugrIva said that vibhIshaNa should not be accepted, when vibhIshaNa came from rAvaNa\u2019s court, to surrender to SrI rAma]. SrI rAma showed bias towards vibhIshaNa as mentioned in periya thirumozhi 6.8.5<\/a> \u201cvibhIdaNaRku vERAga nallAnai<\/em>\u201d (SrI rAma has affection towards SrI vibhIshaNAzhwAn, in a distinguished manner). Thus, emperumAn will only listen to songs [words] of those who unite him with his followers and not those who separate him from his followers. He considered both the opinions of mahArAja who had said that \u201cvibhIshaNa has faults\u201d and those of thiruvadi<\/em> [hanuman] and iLaiya perumAL<\/em> [lakshmaNa], who had said that \u201cvibhIshaNa does not have faults\u201d as pUrvapaksha<\/em> [those who raise objections] and said, as his opinion \u201cHe has faults, yet I will accept his surrender\u201d. mahArAja\u2019s words are considered as sidhagu uraikkum<\/em> [stating faults]; thiruvadi\u2019s and iLaiya perumAL\u2019s words are considered as \u201cennadiyAr adhu seyyAr<\/em>\u201d [my followers will not do that]. sidhagu uraikkai<\/em> [mentioning faults] is the activity of purushakAram<\/em> [pirAtti]; adiyAr adhu seyyAr<\/em> is the activity of the one who seeks refuge [vibhIshaNa]; nanRu seydhAr<\/em> [they did the correct activity] is the activity of the one who grants refuge [emperumAn].<\/p>\n\n\n\n madhiL ilangai dhisai nOkki<\/strong> \u2013 he rests, constantly looking at vibhIshaNa, lankA, the fortified walls [of lankA] and that direction.<\/p>\n\n\n\n malarkkaN<\/strong> \u2013 the divine eyes of periya perumAL will blossom upon seeing follower. malarkkaN<\/em> \u2013 the divine eyes blossomed upon seeing thiruppANAzhwAr, as mentioned in amalanAdhipirAn 8 \u201ckariyavAgip pudai parandhu miLirndhu sevvari Odi nINda<\/em>\u201d (the divine eyes of periya perumAL, which are black, expansive, splendorous, with reddish lines, extended (till the ears)).<\/p>\n\n\n\n ennudaiya thiruvarangarkku<\/strong> \u2013 losing out to this activity [of emperumAn accepting SrI vibhIshaNAzhwAn], AzhwAr accedes defeat and gives in writing that he is his servitor.<\/p>\n\n\n\n maRRoruvarkku ALAvArE<\/strong> \u2013 will people be servitors to anyone other than periya perumAL,as mentioned in amalanAdhipirAn 10 \u201cmaRRonRinaik kANA<\/em>\u201d (my eyes will not see anyone other than periya perumAL, including paramapadhanAthan]. Thus, periya pirAtti, who listed faults, and periya perumAL, who pleaded saying that the followers did the right activity, were together as mother and father, as mentioned in thirumAlai 37<\/a> \u201canRE thandhaiyum thAyum AvAr<\/em>\u201d (periya perumAL himself will become the father and mother). The radiant periya perumAL himself, who is resplendent inside the temple at SrIrangam, is the one under whom all will take refuge as servitors.<\/p>\n\n\n\n ALAvArE<\/strong> \u2013 it is periya perumAL who will accept followers as servitors, as mentioned in periyAzhwAr thirumozhi 4.9.3 \u201cAtkoLvAn amarum Ur aNi arangam<\/em>\u201d (the one, who is taking me as the servitor, is residing forever at the beautiful SrIrangam) [thus, when he is there, will I go to anyone else?} This is similar to periya thirumozhi 11.8.8 \u201caNiyAr pozhil sUzh aranga nagar appA<\/em>\u201d (Oh, one who is like my father, who has mercifully taken residence in SrIrangam, which is surrounded by beautiful gardens! You should mercifully tell me a word now, that you will grant me servitude) [We will be a servitor to only one, who gives us kainkaryam<\/em>].<\/p>\n\n\n\n We shall next consider the second part of 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 >> Ninth decad Previous avathArikai AzhwAr says that even if periya pirAttiyAr herself, who is the purushakArabhUthai [one who recommends jIvAthmAs to emperumAn to accept them] complains about fault in perumAL\u2019s servitor, periya perumAL will counter her and protect his follower. When … 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-62797","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\/62797","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=62797"}],"version-history":[{"count":4,"href":"https:\/\/divyaprabandham.koyil.org\/index.php\/wp-json\/wp\/v2\/posts\/62797\/revisions"}],"predecessor-version":[{"id":62838,"href":"https:\/\/divyaprabandham.koyil.org\/index.php\/wp-json\/wp\/v2\/posts\/62797\/revisions\/62838"}],"wp:attachment":[{"href":"https:\/\/divyaprabandham.koyil.org\/index.php\/wp-json\/wp\/v2\/media?parent=62797"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/divyaprabandham.koyil.org\/index.php\/wp-json\/wp\/v2\/categories?post=62797"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/divyaprabandham.koyil.org\/index.php\/wp-json\/wp\/v2\/tags?post=62797"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}
ennadiyAr adhu seyyAr seydhArEl nanRu seydhAr enbar pOlum<\/em>
mannudaiya vibIdaNaRkAy madhil ilangaith thisai nOkki malarkkan vaiththa<\/em>
ennudaiya thiruvarangaRku anRiyum maRRoruvarkku ALAvarE<\/em><\/p>\n\n\n\n
than adiyAr thiRaththagaththu<\/em> \u2013 in the matter regarding self\u2019s servitor [self \u2013 emperumAn]
sidhagu<\/em> \u2013 their faults
uraikkum El<\/em> \u2013 if she starts counting
en adiyAr<\/em> \u2013 those who are my servitors
adhu<\/em> \u2013 those faults, which are such that one would feel shy to name them
seyyAr<\/em> \u2013 will not do
seydhAr El<\/em> \u2013 [owing to carelessness, with the thought that emperumAn will put up with them)
even if they do
nanRu seydhAr<\/em> \u2013 those acts are good only (they are enjoyable for me)
enbar pOlum<\/em> \u2013 speaking a few indifferent words like that, countering her
man udaiya<\/em> \u2013 having wealth
vibIdaNaRkA<\/em>y \u2013 for the sake of SrI vibhIshaNAzhwAn
madhiL<\/em> \u2013 having fortified walls
ilangai dhisai nOkki<\/em> \u2013 looking in the direction of lankA
malarkkaN vaiththa<\/em> \u2013 one who is reclining, with cool eyes
ennudaiya<\/em> \u2013 one, who is my lord
thiru arangarkku anRiyum<\/em> \u2013 apart from periya perumAL
maRRu oruvarkku<\/em> \u2013 for anyone else
ALAvarE<\/em> \u2013 will people carry out servitude?<\/p>\n\n\n\n
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