SrI: SrImathE SatakOpAya nama: SrImathE rAmAnujAya nama: Sri varavaramunayE nama:<\/p>\n\n\n\n
periyAzhwAr thirumozhi<\/a> >> Fourth Centum<\/a> >> Tenth decad<\/a><\/a><\/p>\n\n\n\n Previous<\/a><\/p>\n\n\n\n avathArikai<\/strong><\/p>\n\n\n\n In the svApadhESam, it is said that in the previous pAsuram AzhwAr said that the sorrow resulting from break in carrying out mangaLASAsanam would come about due to travelling in the path to narakam<\/em>. In this pAsuram, he tells emperumAn \u201cYou, who are the entity explained by praNavam, should mercifully remove that sorrow\u201d<\/p>\n\n\n\n oRRai vidaiyanum nAnmuganum unnai aRiyAp perumaiyOnE<\/em> Word-by-Word Meanings<\/strong><\/p>\n\n\n\n onRu<\/em> \u2013 unique Simple Translation<\/strong><\/p>\n\n\n\n Oh, one who has the eminence of being unknown to rudhran, who has a unique bull as his vehicle, and brahmA, who has four faces! Oh, one who is mercifully reclining on the mattress of AdhiSEshan in SrIrangam! When the servitors of yama think \u201cThis person\u2019s life is over\u201d and grasp me, I get frightened. On that day, when they hold me such that I am frightened, you, who are the protector of your followers, should mercifully protect me from them.<\/p>\n\n\n\n vyAkhyAnam<\/strong><\/p>\n\n\n\n oRRai vidaiyanum<\/strong> \u2013 When brahma bhAvanai [the engagement with emperumAn] comes to the fore, as mentioned in thiruvAimozhi 6.10.8<\/a> \u201cnuNNuNarvil neelAr kaNdaththu ammAnum<\/em>\u201d (rudhra, who is omniscient, being able to see subtle things, and is having a throat that is fully black in colour), rudhra has subtle knowledge which enables him to worship the true entity [emperumAn], as he is. oRRai vidaiyanum<\/em> \u2013 one who has a unique bull as his vehicle. This term has been mentioned to make it appear that it is different from the other bulls in the world, and is dear to rudhran. It is this that rudhran too thinks of, as a great possession.<\/p>\n\n\n\n The svApadhESam says here that emperumAn has the eminence of not being comprehensible to rudhra, who has bull as a distinguished possession, and brahmA, who keeps reciting the four vEdhams through his four faces continuously, when their brahma bhAvanai<\/em> is prominent and when they attempt to know emperumAn, with their efforts. It is pertinent to reminisce sthOthra rathnam SlOkam 11<\/a> \u201cyasya mahimArNava viprushasthE<\/em>\u201d (brahmA, rudhra, indhra, liberated souls are all but a tiny drop in the infinite ocean of your glory).\u00a0 Is it possible for these entities, with their aupAdhika gyAnam<\/em> [knowledge which has come about because of having taken a physical form], to know about you, who cannot be estimated even by vEdhams?<\/p>\n\n\n\n nAnmuganum<\/strong> \u2013 Just as it has been mentioned in SvEthASvathara upanishadh 6.18 \u201cyO brahmANam vidhadhAdhi pUrvam yO vai vEdhAmScha prahiNOthi thasmai<\/em>\u201d (one who initially created brahmA, and taught him all the vEdhams, such lord\u2026), brahmA was created in the divine navel, which is like a lotus flower and was instructed all the vEdhams by emperumAn. He also has the distinction of instructing vEdhams to those who were created by him, as mentioned in thiruvAimozhi 1.1.8<\/a> \u201camararkku aRivu iyandhu<\/em>\u201d (brahmA instructed dhEvathAs). Such brahmA too \u2026<\/p>\n\n\n\n unnai aRiyAp perumaiyOnE<\/strong> \u2013 Oh, one who has the eminence of not being able to be known by them [brahmA and rudhran], being the causal entity for all, being the lord for all, being the protector for all and being the SarIri<\/em> [one who has the entire universe as his divine form] for all. It was brahmA himself who has said that he, rudhran, all the celestial entities and sages do not know the eminent basic nature and the divine abode of vishNu, as mentioned in SrI vishNu purANam 1.9.53 \u201cyanna dhEvA na munayO<\/em> na chAham na Sankara<\/em>: jAnanthi paramESasya thadh vishNO<\/em>: paramam padham<\/em>\u201d (that which is not known to the celestial entities, to sages, to me [brahmA], to rudhran, is the divine abode of vishNu). thirumazhisaip pirAn too had mercifully said in nAnmugan thiruvandhAdhi 73<\/a> \u201ckAr seRindha kaNdaththAn eNkaNNAn kANAn avan vaiththa paNdaiththAnaththin padhi<\/em>\u201d (rudhran, with bluish coloured throat, and brahmA with eight eyes, do not know the ancient, divine abode of emperumAn).<\/p>\n\n\n\n muRRa ulagellAm nIyE Agi<\/strong> \u2013 Being the prakAri<\/em> [one who is the substrate], having all the entities, other than himself, as his prakAram<\/em> [attributes], you [emperumAn] are all the worlds, as yourself. It is pertinent to recall chAndhOgya upanishadh 3.14.1 \u201csarvam kalvidham brahma<\/em>\u201d (all the worlds are only the supreme being) and purusha sUktham verse \u201cpurusha EvEdham sarvam<\/em>\u201d (all the worlds are only emperumAn).<\/p>\n\n\n\n The svApadhESam says here that it is possible to for others to know about emperumAn only if he is confined to one place [which he is not]. The entire worlds come under you [emperumAn] and you are the causal entity for all.<\/p>\n\n\n\n mUnRezhuththAya mudhalvanE<\/strong> \u2013 Oh, one who is the causal entity for all, by being the meaning for praNavam<\/em>, which is composed of three syllables! Due to sAmAnAdhikaraNyam<\/em> [having the same base] between the word and the meaning, emperumAn could be referred to as \u201cmUnRezhuththAya<\/em>\u201d the three syllables themselves. Through the prominence of letters present in it [a, u<\/em> and ma<\/em>], praNavam is tilted towards the jIvAthmA, while through the prominence of its meaning, praNavam is tilted towards emperumAn. It is pertinent to recall here SrI vishNu purANam 2.8.54 \u201cOnkArO bhagavAn vishNu<\/em>:\u201d (The word Om<\/em> refers to vishNu, viz. emperumAn nArAyaNan) and bhagavath gIthA 8.13<\/a> \u201cOmithyEkAksharam brahmavyAharan mAmanusmaran<\/em>\u201d (Om is a single syllable; by reciting that, remembering me\u2026). In this [praNavam], the first syllable represents the sarvakAraNathvam<\/em> [being the causal entity for all] since the syllable \u2018a<\/em>\u2019 is the cause for all other syllables and emperumAn, represented by the syllable \u2018a<\/em>\u2019 is the cause for all the other entities.<\/p>\n\n\n\n svApadhESam says here that emperumAn is explained as the meaning of praNavam and as mentioned in thaiththirIya upanishadh nArAyaNavalli \u201cya<\/em>:parassamahESvara<\/em>:\u201d (he, who transcends that syllable, is mahESvara, the supreme being)<\/p>\n\n\n\n O<\/strong> \u2013 AzhwAr feels sorrowful that for those who are under emperumAn, looking up to him as their controller, harm is coming from the servitors of yama.<\/p>\n\n\n\n aRRadhu vAzh nAL ivaRku enRu eNNi<\/strong> \u2013 During the time when the jIvAthmA is alive, the servitors of yama do not care. During the final stages, considering that his life is coming to an end \u2026<\/p>\n\n\n\n anja naman thamar paRRal uRRavaRRaikku<\/strong> \u2013 the way the servitors of yama come and catch hold of the jIvAthmA will cause fear, more than the punishment which they would give subsequently. On the day when they come to take hold of me \u2026<\/p>\n\n\n\n nI ennaik kAKka vENdum<\/strong> \u2013 you, who are the sarvAdhikan<\/em> [greater than everyone else] and SaraNAgatha rakshakan<\/em> [protector of those who have surrendered to you], should protect me, who cannot sustain myself without caring for you [and carrying out mangaLASAsanam for you], such that I do not get into their hands.<\/p>\n\n\n\n The svApadhESam says here that the term nI<\/em> refers to emperumAn who says, as in periya thirumozhi 10.6.5 \u201cnaman thamar en thamarai vinavap peRuvAr alar<\/em>\u201d (My followers cannot be questioned by the servitors of yama); such \u2018You\u2019 should protect me, who is firm that you are my protector.<\/p>\n\n\n\n arangaththu aravaNaip paLLiyAnE<\/strong> \u2013 Isn\u2019t it for protecting your followers that you have come closer, to SrIrangam, and reclined mercifully here?<\/p>\n\n\n\n The svApadhESam says here: Oh, one who is reclining mercifully inside the temple, manifesting radiantly your eminence of being the meaning of praNavam!<\/p>\n\n\n\n We shall next consider the 5th<\/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 >> Tenth decad Previous avathArikai In the svApadhESam, it is said that in the previous pAsuram AzhwAr said that the sorrow resulting from break in carrying out mangaLASAsanam would come about due to travelling in the path to narakam. In this pAsuram, … 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-63001","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\/63001","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=63001"}],"version-history":[{"count":2,"href":"https:\/\/divyaprabandham.koyil.org\/index.php\/wp-json\/wp\/v2\/posts\/63001\/revisions"}],"predecessor-version":[{"id":63057,"href":"https:\/\/divyaprabandham.koyil.org\/index.php\/wp-json\/wp\/v2\/posts\/63001\/revisions\/63057"}],"wp:attachment":[{"href":"https:\/\/divyaprabandham.koyil.org\/index.php\/wp-json\/wp\/v2\/media?parent=63001"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/divyaprabandham.koyil.org\/index.php\/wp-json\/wp\/v2\/categories?post=63001"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/divyaprabandham.koyil.org\/index.php\/wp-json\/wp\/v2\/tags?post=63001"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}
muRRa ulagellAm nIyEyAgi mUnRezhuththAya mudhalvanEyO<\/em>!
aRRadhu vANAL ivaRkenRu eNNi anja naman thamar paRRal uRRa<\/em>
aRRaikku nI ennakk kAkka vENdum arangaththu aravaNaip paLLiyAnE<\/em>!<\/p>\n\n\n\n
vidaiyanum<\/em> \u2013 rudhran, who has bull as his vehicle
nAl muganum<\/em> – brahmA too, who has four faces
unnai<\/em> \u2013 your highness
aRiyA<\/em> \u2013 beyond knowing
perumaiyOnE<\/em> \u2013 oh, one who has the eminence!
muRRa<\/em> \u2013 without leaving out anything
ulagu ellAm<\/em> \u2013 all the worlds
nIyE Agi<\/em> \u2013 as you alone
mUnRu ezhuththu Ay<\/em> \u2013 being the meaning for praNavam, which is composed of three syllables
mudhalvanE<\/em> \u2013 oh, one who is the causative entity!
arangaththu aravaNaip paLLiyAnE<\/em> \u2013 oh, one who is mercifully reclining on the mattress of
AdhiSEshan in SrIrangam!
naman thamar<\/em> \u2013 servitors of yama
ivaRku<\/em> \u2013 \u201cFor this person
vAzh nAL <\/em>\u2013 life
aRRadhu enRu eNNi<\/em> \u2013 is over\u201d thinking on these lines
anja<\/em> \u2013 to be frightened due to their hold
paRRal uRRa aRRaikku<\/em> \u2013 on the day when they are focussed on grasping
nI<\/em> \u2013 you, who are the protector of your followers
ennai<\/em> \u2013 me
kAkka vENdum<\/em> \u2013 should mercifully protect me, without leaving me with them.<\/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":"