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 in this pAsuram that SrIrangam is the divine abode, where the one, who made dhraupadhi to plait her locks, made the pANdavas as kings and gave life to the son of uththarA, resides.<\/p>\n\n\n\n maiththunanmAr kAdhalaiyai mayir mudippiththu avargaLai mannarAkki<\/em> Word-by-word meanings<\/strong><\/p>\n\n\n\n paththargaLum<\/em> \u2013 followers Simple Translation<\/strong><\/p>\n\n\n\n SrIrangam is the divine abode where emperumAn\u2019s followers, renunciates, sages, who have the ancient vEdhams in their words, those in the expansive country, nithyasUris and mukthAthmAs cup their hands in anjali<\/em>, prostrate in worship, and which remains as the lamp for all directions. It is the divine abode, where, emperumAn, who made dhraupadhi, the beloved of pANdavas, to plait her locks, who made the pANdavas as kings and rule the land, and who gave life to the child of uththarA, when the child came out as a burnt log of wood, resides forever.<\/p>\n\n\n\n vyAkhyAnam<\/strong><\/p>\n\n\n\n maiththunanmAr kAdhalaiyai mayir mudippiththu<\/strong> \u2013 making dhraupadhi, the beloved of pANdavas, his brothers-in-law, to plait her locks. Just as it has been mentioned in mahAbhAratham-sabha-udhyOga parvam 18-24 \u201csAham kESagrahamprApthA pariklishtA sabhA gathA<\/em>\u201d (holding my locks and dragging me to the assembly), dhuSSAsanana came and seized her by her locks. From that day, she had taken a vow that \u201cUnless the person, who did that to me, and those, who were the cause for this act, are killed, I will not plait my locks\u201d. Without any distinction in the time which they spent in the forest and in the town, she was roaming around with her locks let loose. Looking at that, the divine mind of krishNa thought \u201cIt is only on the day when she plaits her locks in line with her solemn pledge, could I get the name of being a protector of those who have surrendered to me\u201d. His activities of going as a messenger, being the charioteer and instructing the most esoteric prapaththi<\/em> [surrendering] were all done towards this end. The purpose of going as a messenger was to speak about false relationships, cause differences of opinion and to kill the evil ones. The purpose of being the charioteer was to kill all the armies, since he had taken a pledge that \u201cI will not take to weapons\u201d and held a stick [to conduct the horses drawing the chariot]. The purpose of instructing about prapaththi<\/em> was to make the person [arjuna] who had put down his bow, gANdIva, with the thought, as mentioned in gIthArtha sangraham 2 \u201casthAnasnEha kAruNya dharmAdharma dhiyAkula<\/em>\u201d [arjuna looked at friendship in the wrong place, had compassion towards wrong people, became confused between righteous and wrongful acts], and who said, as in bhagavath gIthA 1.32 <\/a>\u201cna kAnkshE vijayam krishNa<\/em>\u201d (Oh, krishNa! I do not desire victory) to say, as in bhagavath gIthA 18.73<\/a> \u201ckarishyE vachanam thava<\/em>\u201d (I shall do as per your words). Thus, there is no shortcoming in saying that krishNa did all these, in order to make dhraupadhi to plait her locks. Along with saying, as in bhagavath gIthA 9.1<\/a> \u201cidhanthu thE guhyathamam pravakshyAmi<\/em>\u201d (I am telling you that which is the most esoteric), krishNa also said, as in bhagavath gIthA 18.67 <\/a>\u201cidhanthE nAthapaskAya<\/em>\u201d (Do not reveal these meanings to those who do not carry out penance, who do not have devotion, who do not carry out servitude and to those who besmirch me). When nanjIyar asked his AchArya, parASara bhattar \u201cInstead of saying the second part first, why did krishNa give the meanings initially and then ask arjuna not to reveal the meanings easily to others?\u201d bhattar responded saying \u201cLooking at the spread locks of dhraupadhi, not knowing what is to be done, just like people bringing the hidden carbuncles into the open, he had revealed the most esoteric meanings. Later, realising the eminence of the meanings, he became anxious, saying \u2018I have dropped the carbuncle which I had, into the ocean\u2019\u201d<\/p>\n\n\n\n avargaLaiyE mannarAkki<\/strong> \u2013 since he had earlier referred to pANdavas as maiththunanmAr<\/em>, he says avargaLaiyE<\/em> here [themselves]. While they should have had been the kings, as mentioned in thiruvAimozhi 6.6.4<\/a> \u201cnAdudai mannar<\/em>\u201d (pANdavas, the kings, who are the rulers of the kingdom), dhuryOdhana et al made them to lose their kingdom in the deceptive game of dice, seized their kingdom, banished them to the forest, and when they returned [after fourteen years], said \u201cWe will not give them land even to fix a stick\u201d, hoping to rule everything themselves. krishNa made dhuryOdhana et al to bite the dust and made the pANdavas, who were apt for ruling, as the kings.<\/p>\n\n\n\n uththarai than siRuvanaiyum uyyakkoNda<\/strong> \u2013 earlier [in periyAzhwAr thirumozhi ], AzhwAr had said \u201cmarumagan than sandhadhi<\/em>\u201d [one who came in the lineage of his nephew]; here, he says \u201cuththarai than siRuvan<\/em>\u201d [the son of uththarA]. There, he revealed connection with father; here, he speaks with reference to the mother. Since the father, abhimanyu, had died in the battle, he does not have the grief of \u201cWe have lost him\u201d. It is only the mother [uththarA] who is grieving. If the child survives, the happiness is only hers; thus, this verse reflects that. uyyakkoNda<\/em> \u2013 one who revived the child, who was like a burnt log of wood and made him to breathe, through his solemn pledge [krishNa had taken a solemn pledge \u201cIf it is true that I always speak only the truth and that I follow the rules ordained for a brahmachAri, let this child get up with life\u201d] and through touching the child with his divine foot.<\/p>\n\n\n\n uyirALan<\/strong> \u2013 one, who is common to all the AthmAs [souls].<\/p>\n\n\n\n uRaiyum kOyil<\/strong> \u2013 it is the divine temple where he resides forever, unlike incarnation, where he leaves for his abode, once the purpose of the incarnation has been achieved.<\/p>\n\n\n\n paththargaLum<\/strong> \u2013 the devotees of emperumAn, as mentioned in perumAL thirumozhi 2.8<\/a> \u201cmAlaiyuRRu ezhundhAdip pAdiththirindhu arangan emmAnukkE mAlai uRRidium thoNdar<\/em>\u201d (emperumAn\u2019s followers, due to affection which they have for SrI ranganAthan, my lord, being unable to remain in one place, becoming delirious, roam around, singing and dancing).<\/p>\n\n\n\n pagavargaLum<\/strong> \u2013 the renunciates, as mentioned in thiruchchandha viruththam 52<\/a> \u201csiRReyiRRu muRRal mUngil mUnRu thaNdar onRinar aRRa paththar<\/em>\u201d (ascetics, who hold a strong, bamboo trident staff having small nodes which look like teeth, and who are deeply involved with matters relating to bhagavAn, think that living in the temple forever is a life worth living).<\/p>\n\n\n\n pazhamozhivAy munivargaLum<\/strong> \u2013 the sages, who constantly have in their words, vEdham, which has been having the quality of being pazhamozhi<\/em> [existing since time immemorial] since it is apaurashEyam<\/em> [not written by any one person] and is nithyam<\/em> [truthful].<\/p>\n\n\n\n parandha nAdum<\/strong> \u2013 those who are present in the expansive world, as mentioned in periyAzhwAr thirumozhi 4.9.11 \u201cthennAdum vadanAdum<\/em>\u201d (it is the divine temple, where people from the southern parts and northern parts of the country come and worship).<\/p>\n\n\n\n siththargaLum<\/strong> \u2013 the nithyasUris and mukthAthmAs, who are in blissful state, without any anxiety, in paramapadham.<\/p>\n\n\n\n thozhudhu iRainja<\/strong> \u2013 to carry out activities of performing anjali<\/em> [cupping the palms together, in salutation, which defines the word thozhudhu<\/em>] and worshipping by prostrating on the ground [which defines the word iRainja<\/em>].<\/p>\n\n\n\n thisai viLakkAy niRkinRa<\/strong> \u2013 shining in all the directions. The brightness is such that irrespective of where the person is, the person will turn towards the direction of SrIrangam and worship. It is pertinent to recall SrIranga mahAthmyam SlOkam \u201cdhESa antharagathOvApi dhwIpa antharagathOpivA \u2013 SrIranga abhimukhO bhUthvA praNipathya nasIdhathi<\/em>\u201d (whether living in some other country or in some other continent, if one takes a few steps towards SrIrangam, there is no worry).<\/p>\n\n\n\n thiruvarangamE<\/strong> \u2013 this is the divine temple, where one, who is uyirALan<\/em> [one who is the lord of all], resides.<\/p>\n\n\n\n We shall next consider the 7th<\/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 in this pAsuram that SrIrangam is the divine abode, where the one, who made dhraupadhi to plait her locks, made the pANdavas as kings and gave life to the son of uththarA, resides. maiththunanmAr kAdhalaiyai … 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-62889","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\/62889","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=62889"}],"version-history":[{"count":2,"href":"https:\/\/divyaprabandham.koyil.org\/index.php\/wp-json\/wp\/v2\/posts\/62889\/revisions"}],"predecessor-version":[{"id":62909,"href":"https:\/\/divyaprabandham.koyil.org\/index.php\/wp-json\/wp\/v2\/posts\/62889\/revisions\/62909"}],"wp:attachment":[{"href":"https:\/\/divyaprabandham.koyil.org\/index.php\/wp-json\/wp\/v2\/media?parent=62889"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/divyaprabandham.koyil.org\/index.php\/wp-json\/wp\/v2\/categories?post=62889"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/divyaprabandham.koyil.org\/index.php\/wp-json\/wp\/v2\/tags?post=62889"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}
uththarai than siRuvanaiyum uyyakkoNda uyirALan uRaiyum kOyil<\/em>
paththargaLum pagavargaLum pazhamozhivAy munivargaLum parandha nAdum<\/em>
siththargaLum thozhudhu iRainjath thisai viLakkAy niRkinRa thiruvarangamE<\/em><\/p>\n\n\n\n
pagavargaLum<\/em> \u2013 renunciates too
pazha mozhi<\/em> \u2013 vEdham, which has been existing for a long time
vAy<\/em> \u2013 having in their words
munivargaLum<\/em> \u2013 sages too
parandha<\/em> \u2013 expansive
nAdum<\/em> \u2013 those in the country
siththargaLum<\/em> \u2013 nithyamukthas [nithyasUris and mukthAthmAs]
thozhudhu<\/em> \u2013 cupping their hands in anjali<\/em> gesture
iRainja<\/em> \u2013 prostrating [worshipping]
thisai<\/em> \u2013 for all directions
viLakku Ay ninRkinRa<\/em> \u2013 remaining as the lamp
thiru arangam<\/em> \u2013 the town of SrIrangam
maiththunanmAr<\/em> \u2013 pANdavas, his brothers-in-law
kAdhaliyai<\/em> \u2013 dhraupadhi, who is their beloved
mayir mudippiththu<\/em> \u2013 to make her plait her locks
avargaLaiyE<\/em> \u2013 themselves [pANdavas]
mannar Akki<\/em> \u2013 making them rule
uththarai than<\/em> \u2013 abhimanyu\u2019s wife, uththararA\u2019s
siRuvanai<\/em> \u2013 parikshith, her son, who was like a burnt log
uyyakkoNda<\/em> \u2013 one who touched with his divine foot and made him regain life
uyir ALan<\/em> \u2013 one, who is the lord for all
uRaiyum<\/em> \u2013 living forever
kOyil<\/em> \u2013 divine 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":"