SrI: SrImathE SatakOpAya nama: SrImathE rAmAnujAya nama: Sri varavaramunayE nama:<\/p>\n\n\n\n
periyAzhwAr thirumozhi<\/a> >> Fifth Centum<\/a> >> First decad<\/a><\/a><\/p>\n\n\n\n Previous<\/a><\/p>\n\n\n\n avathArikai<\/strong><\/p>\n\n\n\n In the earlier pAsuram, AzhwAr had mentioned about sAdhAraNa rakshakathvam<\/em> (protecting all, as the causative entity) and asAdhAraNa rakshakathvam<\/em> (distinguished protection, for SrI gajEndhrAzhwAn, cows, herd people et al). In this pAsuram, he prays to emperumAn to mercifully protect him such that in his last days, AzhwAr could recite emperumAn\u2019s divine names; he tells emperumAn that [emperumAn], who is the most trustworthy, should protect him [AzhwAr].<\/p>\n\n\n\n In the svApadhESam, it is mentioned that emperumAn, who is the protector and refuge, should mercifully remove AzhwAr\u2019s enemy which is preventing him from attaining emperumAn.<\/p>\n\n\n\n nambanE navinRU Eththa vallArgaL nAdhanE<\/em>! narasingam adhAnAy<\/em> Word-by-Word Meanings<\/strong><\/p>\n\n\n\n nambanE<\/em> \u2013 being trustworthy for all Simple Translation<\/strong><\/p>\n\n\n\n You are the most trustworthy for all; you are the lord for all who are capable of praising you, to their satisfaction; you had mercifully incarnated as narasimha; you are the controller of nithyasUris; you had measured all the worlds; you had created all the worlds, after deluge; you had earlier held the divine disc in your divine hand and removed the severe trembling of SrI gajEndhrAzhwAn; you had churned the ocean; you are my benefactor. Oh, one who is like the most enjoyable nectar for me, who you had made as your servitor! You should mercifully remove my distress.<\/p>\n\n\n\n vyAkhyAnam<\/strong><\/p>\n\n\n\n nambanE<\/strong> \u2013 oh, the most trustworthy! I am not my protector, and neither is anyone else. That, which I carry out, considering it to be a benefit form, turns out to be unfavourable for me. Others will look after their own benefits and will not bother about me.<\/p>\n\n\n\n navinReththa vallArgaL nAdhanE<\/strong> \u2013 Oh, one who is the lord for those who praise you, with affection! Oh, one who does not let go of them, since they are your possession!<\/p>\n\n\n\n narasingam adhAnAy<\/strong> \u2013 this implies that apart from ISvaran [emperumAn], even father will not be a protector. hiraNya kashyap could not tolerate hearing the divine name of one, who is the trustworthy of all, who is the lord, for people to praise him and who is the causative entity for all.<\/p>\n\n\n\n In the svApadhESam, it is mentioned that since hiraNyan could not tolerate hearing the divine names of emperumAn, emperumAn incarnated as narasimha, which was not within the boons which hiraNyan had obtained [hiraNyan had got the boon that he would not be killed by any of the four species of celestial, human, animal and botanical; emperumAn took the form combining human and animal, which was outside the four species]. The term adhu<\/em> signified beauty of the divine form of narasimha.<\/p>\n\n\n\n navinREththa vallArgaL nAdhanE narasingam adhAnAy<\/strong> \u2013 hiraNyan committed offence in the matter regarding emperumAn, who should have been praised and celebrated, as mentioned in periyAzhwAr thirumozhi 4.4.9<\/a> \u201cnambanai narasinganai navinREththuvArgaLaik kaNdakkAl empirAn thana chinnangaL<\/em>\u201d (If I see those, who recite the divine names of narasimha, who is the most dependable, I will consider them as various identifications for emperumAn) and as mentioned in periyAzhwAr thirumozhi 4.4.6<\/a> \u201cnAdhanai narasinganai navinREththuvArgaL uzhakkiya pAdha dhULi padudhalAl ivvulagam bAkkiyam seydhadhE<\/em>\u201d (Due to the formation of divine particles on the footprints of those who recite the divine names of chokka nArAyaNan and theRkAzhwAr, to the full satisfaction of their mouths, praising him, as they roam about in that divine abode, this world has become fortunate).<\/p>\n\n\n\n umbar kOn<\/strong> \u2013 those in samsAram praise him out of fear for their svarUpam<\/em> [basic nature of being a servitor for emperumAn] and due to fear of yama\u2019s punishments. However, only those who are in paramapadham praise emperumAn out of their affection, as mentioned in thiruvAimozhi 3.6.3<\/a> \u201cparavi vAnavar Eththa ninRa paramanai<\/em>\u201d (one, who has the supremacy to be praised by celestial entities, about his glories).<\/p>\n\n\n\n In the svApadhESam, it is mentioned that this would refer to emperumAn measuring the seven worlds as well as to emperumAn being the lord of nithyasUris and measuring the seven worlds, after coming down here, from paramapadham. All the bottom worlds [earth and the seven nether worlds] would be counted as one, and along with the six worlds above, it would add up to seven worlds.<\/p>\n\n\n\n ulagEzhum aLandhAy<\/strong> \u2013 thiruvAimozhi 2.2.11<\/a> says \u201cEththa Ezhulgaum koNda<\/em>\u201d (emperumAn placed all the worlds under his divine feet, out of happiness of being praised)<\/p>\n\n\n\n umbar kOn ulagEzhum aLandhAy<\/strong> – this would also mean that emperumAn measured all the worlds for the sake of indhran [umbar kOn<\/em> \u2013 head of celestial entities, indhran]. Just as it has been mentioned in thiruvAimozhi 7.5.1<\/a> \u201cnAnmuganAr peRRa nAttuLE<\/em>\u201d (in the universe created by brahmA), emperumAn measured all the fourteen worlds which are under the control of brahmA.<\/p>\n\n\n\n Uzhi AyinAy<\/strong> \u2013 Uzhi<\/em> \u2013 kAlam [time]. The time of creation. thiruvAimozhi 3.1.7<\/a> says \u201cvAzhththuvAr palarAga<\/em>\u201d (There are many who exist, who praise you).<\/p>\n\n\n\n Azhi mun Endhi<\/strong> \u2013 holding the divine disc, in preparation for the arrival of enemy.<\/p>\n\n\n\n kamba mA kari kOL viduththAnE<\/strong> \u2013 completing the task with the help of the divine disc, as mentioned in mUnRAm thiruvandhAdhi 99<\/a> \u201ckOL mudhalai thunjak kuRiththeRIndha chakkaraththAn<\/em>\u201d (one who aimed the divine discus, without losing the target, to kill the powerful crocodile). kambam<\/em> \u2013 tembling; this refers to the elephant, which was trembling. It refers to one, who was moving. While the crocodile tried to pull the elephant into water, SrI gajEndhrAzhwAn tried to pull the crocodile to land. This movement is referred to here. mA<\/em> \u2013 eminence. Oh, one who annihilated the enemy [crocodile] to remove the sorrow of SrI gajEndhrAzhwAn! periya thirumozhi 4.6.1<\/a> says \u201cthadamalarp poygai pukku \u2026 nAgaththin nadukkam thIrththAy<\/em>\u201d (Oh, one who eliminated the fear of elephant which entered a pond to get a huge flower!) siRiya thirumadal 50 says \u201cennAridarai nIkkAy<\/em>\u201d (You should mercifully come and remove my great sorrow). kOL<\/em> \u2013 prison; releasing SrI gajEndhrAzhwAn from his imprisonment.<\/p>\n\n\n\n kAraNA<\/strong> \u2013 this is one among the three dangers [the three dangers are: the first is for prahlAdhAzhwAn, from his father, hiraNya kashyap; the second is for indhran, from mahAbali; the third is for SrI gajEndhrAzhwAn, from crocodile]. Now, this is related to his kAraNathvam<\/em> \u2013 quality of creating all the worlds [when SrI gajEndhrAzhwAn appealed to emperumAn, he specifically said that the one, who created the worlds and who does not have a creator for himself should come and remove his hurdle]. Protecting SrI gajEndhrAzhwAn is equivalent to establishing his ISvarathvam<\/em> [being the controller of all].<\/p>\n\n\n\n kadalaik kadaindhAnE<\/strong> \u2013 churning the ocean, as he was being praised by the celestial entities, as mentioned in thiruvAimozhi 1.3.11<\/a> \u201camarargaL thozhudhu ezha alai kadal kadaindha<\/em>\u201d (one, who churned the ocean with waves, even as the celestial entities were performing anjali<\/em>).<\/p>\n\n\n\n empirAn<\/strong> \u2013 Oh, one who made me as your servitor, for that activity!<\/p>\n\n\n\n ennai ALudai<\/strong> \u2013 one who brought me to this extent<\/p>\n\n\n\n thEnE<\/strong> \u2013 Oh, one who is the most enjoyable for me, without any limits, like honey!<\/p>\n\n\n\n ennai ALudaith thEnE<\/strong> \u2013 AzhwAr admits that he has lost out to the enjoyability of emperumAn. This is similar to perumAL thirumozhi 2.1<\/a> \u201cthEttarum thiRal thEninai<\/em>\u201d (emperumAn is difficult to seek and attain, who gives sufficient strength to (his followers to) enjoy him and who is enjoyable like honey).<\/p>\n\n\n\n EzhaiyEn<\/strong> \u2013 one who has desire. Earlier, I had desire in worldly pursuits. Now, the desire is there in the divine names, which are in the form of enjoyment.<\/p>\n\n\n\n idaraik kaLiyAyE<\/strong> \u2013 for AzhwAr, the distress is in the inability to recite the divine names of emperumAn in his last days. It is only in fear of this that he had said in periyAzhwAr thirumozhi 4.10.1<\/a> \u201cappOdhaikku ippOdhE solli vaiththEn<\/em>\u201d (I have said now itself, when my senses are under my control, instead of in my last days when they will not be under my control]. This is similar to thiruvAimozhi 2.9.3<\/a> \u201caiyAr kaNdam adaikkilum nin kazhal eyyAdhu Eththa<\/em>\u201d (Even when my throat is filled with mucus and I become speechless, you should mercifully bless me to praise your divine feet without getting tired). His fear is not that he will have distress in his last moments; his fear is as to what he should do if he is unable to recite the divine names of emperumAn in the last moments.<\/p>\n\n\n\n In the svApadhESam, it is mentioned as follows: You should mercifully remove my enemies, with the scent, who hinder my activity of carrying out mangaLASAsanam for you, since I am desirous of your divine quality of enjoyability.<\/p>\n\n\n\n We shall next consider the last 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 >> Fifth Centum >> First decad Previous avathArikai In the earlier pAsuram, AzhwAr had mentioned about sAdhAraNa rakshakathvam (protecting all, as the causative entity) and asAdhAraNa rakshakathvam (distinguished protection, for SrI gajEndhrAzhwAn, cows, herd people et al). In this pAsuram, he prays to emperumAn to … 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":[10,717,728],"tags":[],"class_list":["post-63260","post","type-post","status-publish","format-standard","hentry","category-mudhalayiram","category-periyazhwar-thirumozhi","category-periyazhwar-thirumozhi-5th-centum"],"_links":{"self":[{"href":"https:\/\/divyaprabandham.koyil.org\/index.php\/wp-json\/wp\/v2\/posts\/63260","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=63260"}],"version-history":[{"count":2,"href":"https:\/\/divyaprabandham.koyil.org\/index.php\/wp-json\/wp\/v2\/posts\/63260\/revisions"}],"predecessor-version":[{"id":63291,"href":"https:\/\/divyaprabandham.koyil.org\/index.php\/wp-json\/wp\/v2\/posts\/63260\/revisions\/63291"}],"wp:attachment":[{"href":"https:\/\/divyaprabandham.koyil.org\/index.php\/wp-json\/wp\/v2\/media?parent=63260"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/divyaprabandham.koyil.org\/index.php\/wp-json\/wp\/v2\/categories?post=63260"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/divyaprabandham.koyil.org\/index.php\/wp-json\/wp\/v2\/tags?post=63260"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}
umbar kOn ulagEzhum aLandhAy Uzhi AyinAy Azhi mun Endhik<\/em>
kamba mA kari kOL viduththAnE<\/em>! kAraNA<\/em>! kadalaik kadaindhAnE<\/em>!
empirAn<\/em>! ennai ALudaiththEnE<\/em>! EzhaiyEn idaraik kaLaiyAyE<\/em><\/p>\n\n\n\n
navinRu<\/em> \u2013 speaking to their mouth\u2019s content
Eththa vallArgaL<\/em> \u2013 for those who are capable of praising
nAdhanE<\/em> \u2013 as their lord
narasingam adhu AnAy<\/em> \u2013 as one, who mercifully incarnated as narasimha
umbar<\/em> \u2013 for nithyasUris
kOn<\/em> \u2013 as controller
ulagu Ezhum<\/em> \u2013 all the worlds
aLandhAy<\/em> \u2013 as one, who had measured
Uzhi<\/em> \u2013 after deluge (to uplift the chEthanas)
AyinAy<\/em> \u2013 as one, who had created the worlds
mun<\/em> \u2013 earlier
Azhi<\/em> \u2013 divine disc
Endhi<\/em> \u2013 holding in your divine hand
mA kambam<\/em> \u2013 trembling to a great extent
kari<\/em> \u2013 SrI gajEndhrAzhwAn\u2019s
kOL<\/em> \u2013 harm, resulting from crocodile
viduththAnE<\/em> \u2013 as one, who had removed
kAraNA<\/em> \u2013 as the protector of all the worlds
kadalaik kadaindhEnE<\/em> \u2013 as one, who had churned kshIrAbdhi<\/em> [milky ocean]
empirAn<\/em> \u2013 as my benefactor
ennai<\/em> \u2013 me
ALudai<\/em> \u2013 as one, who had made as servitor
thEnE<\/em> \u2013 one, who is enjoyable like honey!
EzhaiyEn<\/em> \u2013 me, who desires [to carry out mangaLASAsanam]
idarai<\/em> \u2013 distress
kaLaiyAy<\/em> \u2013 you should mercifully remove<\/p>\n\n\n\n
pramANam (scriptures) \u2013 http:\/\/granthams.koyil.org<\/a>
pramAthA (preceptors) \u2013 http:\/\/acharyas.koyil.org<\/a>
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