thiruvAimozhi – 9.1.4 – araNamAvar

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Full series >> Ninth Centum >> First decad

Previous pAsuram

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the fourth pAsuram, AzhwAr says “Even after considering ‘these people will protect us during dangers’, giving them wealth etc and be surrendered to them for a long time, they would abandon us during dangerous times; hence you surrender unto emperumAn, the Apathsaka (companion during dangerous times) would himself mercifully incarnate [to protect us] even when we have not surrendered unto him”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

See nanjIyar‘s introduction.

Highlights from periyavAchchAn piLLai‘s introduction

See nanjIyar‘s introduction.

Highlights from nampiLLai‘s introduction as documented by vadakkuth thiruvIdhip piLLai

See nanjIyar‘s introduction.

pAsuram

araNAm Avar aRRa kAlaikku enRenRamaikkap pattAr
iraNangoNda theppar Avar inRi ittAlum ahdhE
varuNith thennE? vada madhuraip piRandhavan vaN pugazhE
saraN enRuyyap pOgal allAl illai kaNdIr sadhirE

Listen

Word-by-Word meanings (based on vAdhi kEsari azhagiya maNavALa jIyar‘s 12000 padi)

aRRa kAlaikku – for the times when we have no means (help)
araNam Avar – being the refuge
enRu enRu – thinking like this repeatedly
amaikkap pattAr – those who were captivated by offering wealth etc
iraNam – debt
koNda – like those who had
theppar Avar – will leave;
inRi ittAlum – even if we don’t consider
ahdhE – their non-helping nature is well established;
varuNiththu – highlighting their ungrateful nature
ennE – what is the use?
vada madhurai – in northern mathurA
piRandhavan – the one who is born, his
vaN – causeless favour
pugazhE – qualities such as Seela (simplicity), saulabhya (easy approachability) etc
saraN – refuge
enRu – thinking as
uyya – being uplifted
pOgal allAl – instead of doing

(other)
sadhir – activity
illai – not present.

Simple translation (based on vAdhi kEsari azhagiya maNavALa jIyar‘s 12000 padi)

Those who were repeatedly thought to be the refuge for the times when we have no means and those who were captivated by offering wealth etc will leave us like those who owe us something. Their non-helping nature is well established even if we don’t consider that; what is the use in highlighting their ungrateful nature? Instead of being uplifted by thinking about the qualities such as Seela (simplicity), saulabhya (easy approachability) etc which are causeless favours of the one who was born in northen mathurA, no other activity is present.

vyAkyAnams (commentaries)

Highlights from thirukkurukaippirAn piLLAn‘s vyAkyAnam

See vAdhi kEsari azhagiya maNavALa jIyar‘s translation.

Highlights from nanjIyar‘s vyAkyAnam

See nampiLLai‘s vyAkyAnam.

Highlights from periyavAchchAn piLLai‘s vyAkyAnam

See nampiLLai‘s vyAkyAnam.

Highlights from nampiLLai‘s vyAkyAnam as documented by vadakkuth thiruvIdhip piLLai

  • aRRa kAlaikku araNam Avar enRu enRu amaikkap pattAr – Considering deeply that there should be someone as protector for the times when we have no help, during good times, offering something, surrendering unto them and holding them as refuge. Those who were prepared as help in this manner.

When asked “How would those who were captivated by wealth etc, help us in dangerous times?” AzhwAr says,

  • iraNam koNda theppar Avar – Not only would they be ungrateful to the one who did all of these, they would consider having received what is rightful for them, and would feel angry for the days when that person was unable to offer something – such lowly persons who accepted whatever was offered to them. theppar – thapra – chapra.
  • inRi ittAlum ahdhE – Even if we don’t offer something and surrender unto them, when there is danger, we will find many who would abandon us. There is no use in surrendering unto those who would abandon us in dangerous times. Alternative explanation – in this manner, if the one who offered thought “here is a protector for us” and surrendered unto that person, and that if that person could die in the meantime, we will end up with the same result.
  • varuNiththu ennEAzhwAr is saying “What is the use of explaining this?” being disgusted with those who harm the ones who first helped them. [perumAL’s (SrI rAma) reaction to iLaiya perumAL (lakshamaNa) getting angry on kaikEyi is explained here] SrI rAmAyaNam ayOdhyA kANdam 71.10 “Athma kAmA sadhA chaNdI krOdhanA prAgya mAni nI” (iLaiya perumAL blamed kaikEyi along the lines of SrI bharathAzhwAn blaming her to be self centered and cruel); perumAL said “Come on son! You are talking about our middle mother in this manner”; as said in SrI rAmAyaNam AraNya kANdam 16.37 “na thEmbA madhya mAthAtha karhithavyA kathanchana” (Son, you cannot degrade your middle mother like this) – you should not speak like this about your mother. thAmEva (Only those) – You should only apply the well known remedy. “ikshvAku nAthasya bharathasya” (ikshvAku clan’s king bharatha’s) – father has died; bharatha is the leader of this clan, who would properly maintain the kingdom which we have abandoned. “bharathasya kathAm kuru” (speak about bharatha) – speak those words which will melt our tongue. Hence, what is the use of speaking about those who consider the favourable acts of an individual to be harmful?

AzhwAr says “Even if you don’t offer anything, there is someone who comes forward and helps when there is a need; you surrender unto him and be protected!”

  • vada madhurai … – Instead of considering that the auspicious qualities such as sauSeelya, saulabhya etc of emperumAn who incarnated himself in SrI mathurA for the protection of everyone when no one went and requested him to do so, and being uplifted.
  • illai kaNdIr sadhirE – [Other acts/means] Involving too much effort with very little benefit – inferior; where there is less effort and best benefit – that is best. Saying “namO” (SaraNAgathi) is the effort [means]; “samankoL vIdu” (attaining SrIvaikuNtam) is the benefit.

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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About Sarathy Thothathri

Disciple of SrImath paramahamsa ithyAdhi pattarpirAn vAnamAmalai jIyar (29th pattam of thOthAdhri mutt). Descendant of komANdUr iLaiyavilli AchchAn (bAladhanvi swamy, a cousin of SrI ramAnuja). Born in AzhwArthirungari, grew up in thiruvallikkENi (chennai), presently living under the shade of the lotus feet of jagathAchArya SrI rAmAnuja, SrIperumbUthUr. Learned sampradhAyam principles from vELukkudi krishNan swamy, gOmatam sampathkumArAchArya swamy and many others. Full time sEvaka/servitor of SrIvaishNava sampradhAyam. Taking care of koyil.org portal, which is a humble offering to our pUrvAchAryas. koyil.org is part of SrI varavaramuni sambandhi Trust (varavaramuni.com) initiatives.

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