SrI: SrImathE SatakOpAya nama: SrImathE rAmAnujAya nama: SrImath varavaramunayE nama:
pArOr solappatta mUnRanRE – am mUnRum
ArAyil thAnE aRam poruL inbam enRu 3
Word by Word Meaning
ip pArOr – by the people living in this world
solappatta – the purushArthams (end goals) mentioned by them
mUnRu anRE – aren’t they three?
am mUnRum ArAyil – if one were to analyse as to which these three are
aRam poruL inbam enRu thAnE – they are dharmam (righteousness), artham (wealth) and kAmam (love)
ippArOr solappatta mUnRanRE – aren’t the purushArthams (end goals) attained by the people of this world three in count? solappatta – being mentioned (by the people of the world) is representative of being attained too.
pArOr – without any distinction between young and old, between distinguished and lowly, the end goals attained by the people of the world are three only.
anRE – hence, AzhwAr denies the existence, apart from these three, of a fourth purushArtham, mOksham.
am mUnRum ArAyil thAnE – if the people of this world were to analyse the three purushArthams of aRam (righteousness), poruL (wealth) and inbam (love) which they mention, it is kAmam (love) which is dear to me, which alone is the end goal. They will know that the other two, viz. righteousness and wealth, are created only to complement attaining that purushArththam of kAmam. The term thAnE is to signify that it is only kAmam which alone is there in his divine mind.
What is the certainty after analysing . . . . .
aRam porul inbam enRu – only righteousness, wealth and love are the purushArthams [which are to be attained]. While it has been earlier emphasised that there are only three, the purpose of mentioning them explicitly as aRam, poruL and inbAm is to exclude the possibility of adding mOksham (liberation [from samsAram]) which some people may interpret as being one among the three.
In the next article, we will discuss the next part of this prabandham.
adiyEn krishNa rAmAnuja dhAsan
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