Andal expresses that she will lose her life if she is married to someone else other than Lord Krishna. The second decad is a compilation of Andal's prayer to preserver the sand castle she built on the river. The third decad is a set similar to the vastraprahana, the playful chapter in Krishna's life when he took away garments of Gopikas and their request to get them back. The fourth decad has poems where she expresses her union with Lord.
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Kuyil Pattu or cuckoo's song forms the fifth decad where Andal requests cuckoo to sing in praise of Krishna. Experts attribute the verses to Pancharartra Agama, a mode of worship practiced in Vaishnavite temples. The sixth decad indicates her dream to marry Lord laying down the principles of spiritual dynamics. The eighth Thirumozhi called "Vinnila Melappu" deals with kOdai telling her plight to the clouds and sending them as her messenger to Govindan, who is stationed in Thirumalai.
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These included things like reciting texts learned previously and forming new tablets to inscribe.Delnero, Paul. 2006. Variation in Sumerian Literary Compositions: A Case Study Based on the Decad. Ph.D. Dissertation, University of Pennsylvania. p. 73.
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Note that the diapason, 2:1 (octave), and the diapason plus diapente, 3:1 (compound fifth or perfect twelfth), are consonant intervals according to the tetractys of the decad, but that the diapason plus diatessaron, 8:3 (compound fourth or perfect eleventh), is not.
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The structure of Romanian numerals from eleven to nineteen also reflects Slavic influence, according to most linguists' view. In these numerals, the unit digit is followed by the prepositional infix spre ("on", evolved from Latin super, meaning "above") before the decad digit: unsprezece ("one-on-ten"), doisprezece ("two-on-ten"), nouăsprezece ("nine-on-ten"). The same pattern is common in all Slavic languages, but it is also present in Albanian and a similar structure exists in Hungarian. The structure of the Romanian decades above ten follows a digit-decad system: douăzeci ("two-tens" for 20), treizeci ("three-tens" for 30) and patruzeci ("four-tens" for 40).
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Adu Kottu Pattu Cheralathan was a crown prince for a long 38 years and the hero of the 6th decad. He never ascended the Chera throne. He was a patron of trade and commerce, the letters and the arts. He is described as having given an entire village in Kuttanad to Brahmins.
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Cenkuttuvan Chera, literally the Good Cera, identified with Katal Pirakottiya Vel Kezhu Kuttuvan,K.G. Sesha Aiyar, Chera Kings of the Sangam Period, London, 1937. 21-23. (c. 2nd century CE) was the most celebrated ruler of the Cera dynasty in early historic south India. The kuttuvan is eulogized by Paranar in the fifth decad of Patitrupattu of the Ettutokai anthology (early Tamil texts).
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And each Tirumozhi deals with one specific topic. The first Thirumozhi, is called "tai oru ti’ngaLum", based on the first phrase of the first Pasuram. Similarly, all the other tirumozhi-s are named based on the first few words of the first pasuram of the Thirumozhi. The first decad is a set of verses to pray Kama (cupid) to seek Krishna as her husband.
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Legend has it that once Nathamuni heard some people reciting the decad of Aaraavamude of Nammaazhvaar at Kumbakonam. Captivated by these pasurams (hymns), he wanted to know more about them. One of the verses also mentioned Aayiraththul Ippaththu (Tamil: these 10 out of the 1000). When Nathamuni enquired about the remaining 990, the people who sang the 10 did not know anything about the other verses.
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The tetractys The tetractys (), or tetrad, or the tetractys of the decad is a triangular figure consisting of ten points arranged in four rows: one, two, three, and four points in each row, which is the geometrical representation of the fourth triangular number. As a mystical symbol, it was very important to the secret worship of Pythagoreanism. There were four seasons, and the number was also associated with planetary motions and music.
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105 of these are located in India, 1 in Nepal, while 2 are located outside of the Earthly realms. Divya in Tamil language indicates premium and Desam indicates place or temple. Periyalvar begins the decad on Srirangam with two puranic stories according to which Krishna restored to life the son of his guru Sandeepani and the children of a brahmin. Thondaradippodi Alvar and Thiruppaana Alvar have sung exclusively on Ranganatha. Andal attained Sri Ranganatha on completion of her Thiruppavai (a composition of 30 verses) in Srirangam.
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His system tells of 30 aeons, divided into an Ogdoad, a Decad, and a Dodecad; of the fall and recovery of Sophia; of the future union of the spirits of the chosen seed with angels as their heavenly bridegrooms. What Marcus added to the teaching of his predecessors was a system of Isopsephy similar to that of the later Pythagoreans, about mysteries in numbers and names. Marcus found in Scripture and in Nature repeated examples of the occurrence of his mystical numbers, four, six, eight, ten, twelve, thirty.
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Warner published sermons, and contributed to Matthew Poole's Synopsis Criticorum. In 1645 he published The Gayne of Losse, or Temporal Losses spiritually improved, in a Century and one Decad of Meditations and Resolves. The authorship of an anonymous manuscript diary giving eyewitness details of the House of Lords during the start of the Long parliament is attributed to him, for example by Conrad Russell. Conrad Russell, The authorship of the bishop's diary of the House of Lords in 1641, Bulletin of the Institute of Historical Research, 41 (1968), 229-36.
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In Valentinianism, Nous is the first male Aeon. Together with his conjugate female Aeon, Aletheia (truth), he emanates from the Propator Bythos ( "Forefather Depths") and his co-eternal Ennoia ( "Thought") or Sigē ( "Silence"); and these four form the primordial Tetrad. Like the other male Aeons he is sometimes regarded as androgynous, including in himself the female Aeon who is paired with him. He is the Only Begotten; and is styled the Father, the Beginning of All, inasmuch as from him are derived immediately or mediately the remaining Aeons who complete the Ogdoad (eight), thence the Decad (ten), and thence the Dodecad (twelve); in all, thirty Aeons constitute the Pleroma.
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At the age of thirteen, on a Friday at sunrise Appāvu had a vision and was induced to write poems on Lord Kumāraguru, which he wrote immediately on a palm leaf in a facile pen in his coconut estate. He wrote one poem each day before his lunch for 100 days, ending each decad with his manasika guru's name Arunagiri Nāthar. After seeing Appāvu's poem, a temple priest named Seddu Madhava Iyer marveled at the young boy's knowledge of Tamil and his faith in Lord Murugan. Later Appāvu was given upadesam on the holy six-letter mantra on Vijaya Dasami day at Agni Tīrtham by the Rameswaram seashore temple and was made to read Sanskrit by Sethu Madhava Iyer.
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In the aforesaid Hymn, only the Son is mentioned beside the Father; but a tetrad occurs among the Ophites of Irenaeus and the Naassenes; an entire decad among the Gnostici Barbelo; while the Nag Hammadi writings disclose a countless host of higher beings. The Supreme Being's mode of evolution is set forth, now as a generative, again as a psychologic process; and frequently the two ideas are combined. Some pagan mythology lies obviously at the root of the matter; which accounts also for their syzygial views; for, in part at least, the Ophites aimed to interpret the ancient myths as psychologic processes. Over against the Supreme Being stands chaos, the material principle.
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His name consisted of four syllables successively uttered, of four, four, ten, and twelve letters respectively. It might appear as if we were to understand as the first of these the word ἀρχή; and this name of four syllables and thirty letters seems to correspond to a description of the system of thirty Aeons divided into two Tetrads, a Decad, and a Dodecad. Each letter is one of the Aeons, and contains within itself an infinity of mysteries. Each letter makes its own sound, it knows not the sound of the adjacent letter, nor of the whole, but the restitution of all things will take place when all the letters are brought to make the same sound, and then a harmony will result of which we have an image in that made when we all sound the Amen together.
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Vent decad.] were > seen.... The main bed of the river was much contracted, but very deep, the > waters spreading to the depth of a foot or eighteen inches over the banks, > but all running on the same point of bearing. After going about twenty > miles, we lost the land and trees: the channel of the river, which lay > through reeds, and was from one to three feet deep, ran northerly. This > continued for three or four miles farther, when although there had been no > previous change in the breadth, depth, and rapidity of the stream for > several miles, and I was sanguine in my expectations of soon entering the > long sought for Australian sea, it all at once eluded our farther pursuit by > spreading on every point from north-west to north-east, among the ocean of > reeds which surrounded us, still running with the same rapidity as before.
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Abheethistavam: a prayer to Lord Ranganatha for relief from different types of fear, ultimately seeking and being bestowed refuge at the lotus feet of the Lord Achyutha Satakam: hundred verses in praise of the Lord of Lords Devanatha, in which Desika expresses his passionate love in the form of a bride Bhagavat Dhyana Sopanam: twelve stanzas that describe the steps for meditating upon the Lord of Srirangam, Ranganathaswami Dasavatara Stotram: describes the ten important incarnations of the Lord to protect the world and uphold the principles of dharma or righteousness Daya Satakam: hundred verses eulogizing the mercy or daya of the Lord of Tirumala. The work is divided into 10 decads, each portraying different qualities of the personified mother, Dayadevi. It commences with the short anushtab metre. Each successive decad employs a more complex metre, till it culminates in decorative poetry that is a sheer delight to hear.
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