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 mentions the benefit which will accrue to those, who learn this decad, and brings the decad to its end.<\/p>\n\n\n\n kainnAgaththu idar kadindha kanal Azhip padai udaiyAn karudhum kOyil<\/em> Word-by-word meanings<\/strong><\/p>\n\n\n\n kai<\/em> \u2013 having a huge trunk Simple Translation<\/strong><\/p>\n\n\n\n emperumAn removed the sorrow of the elephant, SrI gajEndhrAzhwAn, who had a long trunk. He has the effulgent divine disc. He dwells desirously in the temple, such that people in the southern parts as well as norther parts of the country could worship him. periyAzhwAr, who has a tongue which speaks only truth, and who is a servitor to emperumAn, without considering any other benefit, has composed in a detailed manner, as a garland of thamizh, regarding the divine abode of SrIrangam. Those, who are capable of reciting these pAsurams, will remain under the divine feet of SrI vaikuNtanAthan, never separating from the assemblies of emperumAn\u2019s followers.<\/p>\n\n\n\n vyAkhyAnam<\/strong><\/p>\n\n\n\n kainnAgaththidar kadindha<\/strong> \u2013 one who removed the sorrow of SrI gajEndhrAzhwAn. The weight of one\u2019s sorrow is dependent on the weight of the entity; thus, the sorrow for the elephant was severe. periya thirumozhi 2.3.9<\/a> says \u201cAnaiyin thuyaram<\/em>\u201d (to get rid of the sorrow of SrI gajEndhrAzhwAn). While there are several words to denote the elephant [in thamizh], the reason for choosing the word kainnAgaththu<\/em> idar<\/em> is to manifest the danger faced by the elephant, as mentioned in thiruvAimozhi 2.9.1<\/a> \u201ckaimmA thunbam<\/em>\u201d (the suffering of the elephant, who had drowned in the pond, along with the trunk) whose trunk alone was above water. In other words, due to absence of rain over a long time, the earth had dried up. Not a single flower could be seen anywhere. SrI gajEndhrAzhwAn was wondering \u201cWill a flower be available anywhere?\u201d, staggering. He saw at a distance, a cool garden, as mentioned in thiruvAimozhi 3.5.1<\/a> \u201cmoymmAmbUm pozhil poygai<\/em>\u201d (a pond, having gardens, where flowers had blossomed, packed tightly), with blossomed flowers. He ran desirously, towards the pond, without realising that there was a \u201cwicked entity inside\u201d. After taking the flower in his trunk, as he started walking towards the bank of the pond, a crocodile grabbed his leg. He thought \u201cFor the sake of a worm in water, should we call ISvaran<\/em>? We shall push him out ourselves\u201d; as he attempted to move forward, since the crocodile was famous, it started pulling the elephant into water, as mentioned in SrI vishNu dharmam 9.6 \u201cgaja AkarshathE thIrE grAham AkarshathE jalE<\/em>\u201d (elephant pulled the crocodile towards land while the crocodile pulled the elephant into water). This fight went on for a thousand years by the celestial count of year [one celestial year is the equivalent of 360 earth-years]. Since it was the natural habitat for the crocodile and since it was going to get its desire fulfilled [release from the curse of sage], its strength increased, as mentioned in periya thirumozhi 5.8.3<\/a> \u201cmuzhuvali mudhalai<\/em>\u201d (crocodile had complete strength). For the elephant, since it was not its natural habitat and since its desire [of proffering the flower to the divine feet of emperumAn] was not getting fulfilled, its strength started decreasing. At once stage, its trunk too started getting drowned. At this juncture, unable to act on its own, reminiscing on emperumAn as the protector, as mentioned in SrI vishNu dharmam 99.47 \u201cmanasA chinthayath harim<\/em>\u201d [thinking of emperumAn in his mind], the elephant cried out to emperumAn, as mentioned in siRiya thirumadal 50 \u201cnArAyaNA<\/em>! Oh maNivaNNA<\/em>! nAgaNaiyAy! vArAy<\/em>\u201d (Oh, nArAyaNA! Oh, one with blue gemstone-like complexion! Oh, one who is reclining on AdhiSEshan! You should come and remove my sorrow). As soon as he heard this cry, emperumAn came to the bank of the pond, such that wise people would involve with his powerful act, as mentioned in SrI rangarAjasthavam, uththara Sathakam 57 \u201cathanthritha chamUpathi prahitha hastham … bhagavathas thvarAyai nama<\/em>:\u201d (not acknowledging the hand offered by vishvaksEnar \u2026 we salute the anxiety of emperumAn). He took the elephant with one hand, the crocodile with another hand, split open the mouth of the crocodile such that the elephant was released. He rolled the divine uththarIyam<\/em> [upper garment] which he had mercifully donned, kept it in his mouth, blew on it and gave fomentation to the elephant, at the injured place. He touched the elephant with his divine hand and looked at it with his cool eyes, such that the elephant felt relief from its sorrow of long years. He took the flower from its trunk, kept it on his divine foot and removed its sorrow. This narration is mentioned in the first line as idar kadindha<\/em>.<\/p>\n\n\n\n kanal Azhip padai udaiyAn<\/strong> \u2013 one, who has the effulgent divine disc as his weapon. Since the pAsuram says idar kadindha kanal Azhip padai udaiyAn<\/em>, emperumAn had appeared with the divine disc, killed the crocodile and protected the elephant. Wise people would engage with this divine activity of appearing before the elephant, as mentioned in thiruvAimozhi 3.1.9<\/a> \u201cthozhum kAdhal kaLiRu aLippAn \u2013 mazhungAdha vainnudhiya chakkara nal valaththaiyAy – thOnRinaiyE<\/em>\u201d (You appeared in front of the elephant, which has attachment [towards emperumAn] due to rendering servitude, to protect it with the divine disc, which has sharp mouth which will never get blunted).<\/p>\n\n\n\n karudhum kOyil<\/strong> \u2013 it is the divine abode where emperumAn dwells desirously, more than paramapadham, kshIrAbdhi<\/em> [milky ocean] etc, in order to make the followers to enjoy him and in order to protect them.<\/p>\n\n\n\n thennAdum vadanAdum thozha ninRa<\/strong> \u2013 such that all the people in the southern parts of the country, where thamizh language is prominent, and in the northern parts of the country, where samskrutham is prominent, could worship him.<\/p>\n\n\n\n In the svApadhESam, it is mentioned that all the people, in all the worlds, having lost out to the divine qualities of periya perumAL, worship him, with the quality of nirmama<\/em> [not possessing anything]. It is the divine abode which he desires, forever.<\/p>\n\n\n\n thiruvarangath thiruppadhiyin mEl<\/strong> \u2013 regarding the divine abode, which has he divine name of SrIrangam.<\/p>\n\n\n\n meynnAvan<\/strong> \u2013 one, who has tongue, which speaks only truth. It is the tongue which does not have anything to do with untruth. This is similar to saying as in periya thirumozhi 6.6.10<\/a>\u00a0 \u201cpoymmozhi onRillAdha meymmaiyALan<\/em>\u201d (not having even a little bit of untruthful words, having truthful speech). This ascertains that in the bhagavath vaibhavam<\/em> [celebration of emperumAn] and dhESa vaibhavam<\/em> [celebration of the land], mentioned in all the pAsurams, there is not even an iota of untruth.<\/p>\n\n\n\n In the svApadhESam, it is mentioned that AzhwAr does not confuse anyone. He says everything, mercifully, the way it is, without adding or subtracting anything, apt for being truthful.<\/p>\n\n\n\n meyyadiyAn<\/strong> \u2013 servitor, who does not have any desire in other benefits [emperumAn is the only benefit; the benefit is to carry out mangaLASAsanam<\/em>]. Those, who call themselves as adiyAn<\/em> and who seek other benefits are poyyadiArs<\/em> [false servitors]. When SEshathvam<\/em> [servitude] is the svarUpam<\/em> [basic nature], nurturing athiSayam<\/em> [activities which add eminence] to the SEshi<\/em> [lord] is congruent; seeking anything for self is incongruent. Alternatively, since periyAzhwAr is of the nature where he carries out mangaLASAsanam<\/em> [praying for well-being] to SEshi<\/em> [lord], he refers to himself as meyyadiyAn<\/em>. He has mercifully stated these two words [meynnAvan<\/em> and meyyadiyAn<\/em>] for the benefit of those who learn his pAsurams.<\/p>\n\n\n\n In the svApadhESam, it is mentioned that apart from ananyaprayOjanam<\/em> [not desiring any other benefit], AzhwAr is also ananya sAdhanar<\/em> [not following any other means to attain emperumAn], with carrying out mangaLASAsanam as his pastime, having completeness of being a servitor.<\/p>\n\n\n\n vittuchiththan<\/strong> \u2013 one, who keeps emperumAn in his divine mind, as mentioned in periyAzhwAr thirumozhi 5.2.10 \u201caravaththu amaLiyinOdum<\/em>\u201d (emperumAn has taken residence forever, in the divine mind of periyAzhwAr, along with his mattress of AdhiSEshn et al].<\/p>\n\n\n\n In the svApadhESam, it is mentioned that AzhwAr keeps emperumAn inside his divine mind and protects him.<\/p>\n\n\n\n viriththa thamizh uraikka vallAr<\/strong> \u2013 those who are capable of reciting these pAsurams, which have been mercifully composed in thamizh, in a detailed manner.<\/p>\n\n\n\n In the svApadhESam, it is mentioned that those who are capable of reciting these pAsurams, which have been composed in a detailed manner, in thamizh, which could be learnt by anyone, such that mangaLASAsanam purushArtham<\/em> [the ultimate benefit of carrying out mangaLASAsanam] has been explained, the most clearly.<\/p>\n\n\n\n engyAnRum \u2026<\/strong> – they will get to stay at the two matching divine feet of my lord, SrI vaikuNtanAthan, without ever separating from the assemblies of emperumAn\u2019s followers.<\/p>\n\n\n\n In the svApadhESam, it is additionally mentioned that they will be with single-focus, carrying out mangaLASAsanam to emperumAn, as mentioned in thiruppallANdu 12<\/a> \u201cparamAthmanaich chUndhu iriundhu Eththuvar<\/em>\u201d (they will keep praising emperumAn, surrounding him].<\/p>\n\n\n\n This brings to an end, the fourth centum of periyAzhwAr thirumozhi.mn<\/p>\n\n\n\n We shall next consider the pravEsam of the next 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 mentions the benefit which will accrue to those, who learn this decad, and brings the decad to its end. kainnAgaththu idar kadindha kanal Azhip padai udaiyAn karudhum kOyilthennAdum vadanAdum thozha ninRa thiruvarangam thiruppadhiyin mElmeynnAvan meyyadiyAn vittuchiththan … 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-62899","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\/62899","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=62899"}],"version-history":[{"count":2,"href":"https:\/\/divyaprabandham.koyil.org\/index.php\/wp-json\/wp\/v2\/posts\/62899\/revisions"}],"predecessor-version":[{"id":62986,"href":"https:\/\/divyaprabandham.koyil.org\/index.php\/wp-json\/wp\/v2\/posts\/62899\/revisions\/62986"}],"wp:attachment":[{"href":"https:\/\/divyaprabandham.koyil.org\/index.php\/wp-json\/wp\/v2\/media?parent=62899"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/divyaprabandham.koyil.org\/index.php\/wp-json\/wp\/v2\/categories?post=62899"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/divyaprabandham.koyil.org\/index.php\/wp-json\/wp\/v2\/tags?post=62899"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}
thennAdum vadanAdum thozha ninRa thiruvarangam thiruppadhiyin mEl<\/em>
meynnAvan meyyadiyAn vittuchiththan viriththa thamizh uraikka vallAr<\/em>
engyAnRum emperumAn iNai adikkIzh iNai piriyAdhu iruppar thAmE<\/em><\/p>\n\n\n\n
nAgaththu<\/em> \u2013 SrI gajEndhrAzhwAn\u2019s
idar<\/em> \u2013 sorrow
kadindha<\/em> \u2013 as one, who removed
kanal<\/em> \u2013 being effulgent
Azhi<\/em> \u2013 divine disc
padai udaiyAn<\/em> \u2013 one, who has as his weapon
karudhum<\/em> \u2013 dwelling, desirously
kOyil<\/em> \u2013 as the temple
thennAdum<\/em> \u2013 those, in the southern parts of the country
vadanAdum<\/em> \u2013 those, in the northern parts of the country
thozha<\/em> \u2013 such that they could worship
ninRa<\/em> \u2013 one, who mercifully remained
thiru arangam thiruppadhiyin mEl<\/em> \u2013 regarding the divine abode, SrIrangam
mey nAvan<\/em> \u2013 as one, who has tongue speaking only truth
mey adiyAn<\/em> \u2013 who is engaged in servitude, without expecting any benefit [other than
emperumAn]
vittu chiththan<\/em> \u2013 periyAzhwAr
viriththa<\/em> \u2013 mercifully composed in a detailed manner
thamizh<\/em> \u2013 this thirumozhi, which is like a garland of thamizh
uraikka vallAr thAm<\/em> \u2013 those, who are capable of reciting
emperumAn<\/em> \u2013 SrI vaikuNtanAthan\u2019s
iNai<\/em> \u2013 matching each other
adikkIzh<\/em> \u2013 under the divine feet
engyAnRum<\/em> \u2013 at all time
iNai piriyAdhu<\/em> \u2013 without separating from the assemblies of emperumAn\u2019s followersiruppar<\/em> \u2013 will get to remain<\/p>\n\n\n\n
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