gyAna sAram 21 – Arap perunthuyarE

gyAna sAram

Previous pAsuram

                                                                       21th pAsuram



“ஆரப்பெருந்துயரே செய்திடினும் அன்பர்கள் பால்
வேரிச்சரோருகை கோன் மேய்ந்நலமாம் – தேரில்
பொறுத்தற்கு அரிது எனினும் மைந்தன் உடற் புண்ணை
அறுத்தற்கு இசை தாதை அற்று.”


“Arap perunthuyarE seythidinum anbargaL pAl
vErichcharOrugai kOn meynnalamAm – thEril
poRuththaRku aridhu eninum maindhan udaR puNNai
aRuththaRku isai thAdhai aRRu.”

Synopsis:  sriman nArAyaNan, the consort of periya pirAtti may give a lot of sufferings to HIS devotees. However, “the real reason for HIM to give those sufferings to HIS devotees is out of pure love.” This is being illustrated with an example in this pAsuram.

Verbatim Meanings:

Arap perunthuyarE seythidinum anbargaL pAl It may seem like a devotee is being given lots of great suffering by

vErichcharOrugai kOn– sriman nArAyaNan, the husband of periya pirAtti

meynnalamAm thEril poRuththaRku aridhu eninum – but on further reasoning, it would be clear that these sufferings are due to emperumAn’s immense love, just like a

maindhan udaR puNNai isai thAdhai  aRRu – a father approves a painful surgery for his son, as a means of treatment for his injury


 Arap perunthuyar:thuyar” is suffering or sorrow; perunthuyar – greater suffering; “Arap perunthuyar” – greatest suffering. svAmi aruLALa perumAL emberumAnAr used “E” (evakAram) in the word “thuyar” to mean that this suffering is made up of only pain. It does not have an iota of happiness in it and it would mean “pain and pain only”.

 seythidinum: The word “seythidinum” would refer to the condition that even if perumAL gives the greatest suffering. perumAL gives the phalan of all the karmas a soul accumulates over time immemorial. Karmas cab classified into three types based on time. The past karma known as “pOya pizhai”, the future karma known as “pugutharuVAn” and the present karma that is being accrued when a soul is being present in the body currently. All these three karmas can be destroyed only by perumAL. Hence it is not impossible for HIM to destroy any greatest suffering that a soul has to undergo. If HE wishes, HE can do that as well. However, for the greater benefit of HIS true devotees, HE ensures that they undergo the phalam of their karmas, i.e., by means of greatest sufferings that they undergo. The reason is that HE wants his devotees to be cut off from this wordly mundane ties.This fact is being reflected in “kittadhAyin vettena maRa”.

The following is one of thirukuRaL:

“iyalbAgavum nOnbiRku onRu inmai udamai
mayalAgam maRRUM peyarthu”

The meaning of the aforementioned thirukuRaL is that one should leave everything that he originally clung on to as material ties, if he needs grow in his spiritualistic pursuit in attaining the lotus feet of sriman nArAyaNan. If a person relinquishes almost everything but for one small thing, then that can be very dangerous because that one small thing could slowly and gradually bring on all the other things that person had left inorder to focus. So, it behooves one to leave everything. This explanation is being told by parimEl azhagar.

 vErichcharOrugai kOn: vEri would mean fragrance and “charOrugam” is a lotus. So the phrase “vErichcharOrugam” would refer to a lotus that is full of fragrance in it. Hence, the phrase “vErichcharOrugai” would mean the one who sits on such a fragrant lotus.

 “charOrugai kOn”: “kOn” means king generally. Here it would mean “consort”. It rides with “charOrugai” and so refers to sriman nArayaNan who is the consort of periya pirAtti. The reason pirAtti is also being mentioned here is that when perumAL gives the greatest suffering to HIS devotees, it is not that HE does it alone. pirAtti is also cognizant of this and is a part of it.  Since we saw that what perumAL gives as suffering is only going to prove beneficial with time, anything beneficial cannot happen without pirAtti’s presence. Hence, pirAtti is also present when perumAl gives greatest suffering to a devotee.

 meynnalamAm – This means true love / true concern

 thEril – This refers to the act of investigating the reason why perumAL gave sorrows to a person in the first place.

anbargaL pAl. So the ordering of words in the pAsuram should be vErichcharOrugai kOn  anbargaL pAl Arap perunthuyarE seythidinum thEril
meynnalamAm”. This is being illustrated using an example.

poRuththaRku aridhu eninum maindhan udaR puNNai aRuththaRku isai thAdhai aRRu: A child had suffered a wound in his body. His father admits him in a hospital where doctors are going to operate on the boy. This would involve a lot of pain for the child as they are going to do some cutting probably. His father gladly accepts for the operation because the end result of operation is good.  Father in this example is like perumAL who gives greatest sufferings to devotees to burn of their karma. This is an act of true love on the part of perumAL. In this act, HIS consort periya pirAtti also abides by to create overall good for THEIR devotee in the long run.

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