SrI: SrImathE SatakOpAya nama: SrImathE rAmAnujAya nama: SrImath varavaramunayE nama:
ArAr ivaRRin idaiyadhanai eydhuvAr
sIrAr irugalaiyum eydhuvar – chikkenamaRRu 4
Word by Word Meaning
ivarRRinidai – among these three purushArthams
adhanai eydhuvAr Ar Ar – who all would attain the purushArtham of kAmam (love)
sIr Ar iru kalaiyum eydhuvar – such people are considered to have attained the other two purushArthams of dharmam (righteousness) and arththam (wealth)
ArAr ivaRRin idai adhanai eydhuvAr – In the thamizh literary work called nAladiyAr, aRaththuppAl, chapter 12, the thamizh poet says “naduvaNadhu eydha iru thalaiyum eydhum” (among the three purushArthams of aRam, poruL and inbam, the person who has attained the purushArtham in the middle, poruL, will also attain the first and last purushArthams of aRam and inbam since wealth is the means for attaining the other two). While AzhwAr’s pAsuram is similar to this poem in terms of the words, it is different from that in its meaning, since the purushArtham in AzhwAr’s mind is not wealth. avaRRinidai – among these three purushArthams, adhanai – the kAma purushArtham (which I attained), eydhuvAr – those who attain
sIrAr iru kalaiyum eydhuvar – AzhwAr’s opinion is that those who attain the middle one are considered to have attained the other two purushArthams of righteousness and wealth.
ArAr ivaRRin idai adhanai eydhuvAr – Since he is using the term Ar Ar (whosoever), he says that even if they are from lowly birth or lowly conduct, for the singular reason of having attained the kAma purushArtham, they are considered to be distinguished people. This is just like thiruvAimozhi pAsuram 3-7-1 “payilum thiruvudaiyAr evarElum avar kaNdIr payilum piRappidaidhORu emai ALum paramarE” (all those who are deeply engaged (with enjoying the beauty of emperumAn and are carrying out kainkaryam to him), irrespective of their lowliness of birth or character, will be my lord in all the births to come).
sIrAr iru kalaiyum eydhuvar – the great people who attain the middle goal of love, are considered to have also attained the other two goals of righteousness and wealth, which are a part of the middle one. Those who attain the possibility (love) ought to have attained the means for this possibility (namely righteousness and wealth), already. If a person sets out to reach a place and reaches it, would it not be true that he would have crossed the intervening places too?
In the next article, we will discuss the next part of this prabandham.
adiyEn krishNa rAmAnuja dhAsan
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