{"id":1341,"date":"2015-02-20T00:14:45","date_gmt":"2015-02-20T00:14:45","guid":{"rendered":"http:\/\/divyaprabandham.koyil.org\/?p=1341"},"modified":"2015-02-20T00:14:45","modified_gmt":"2015-02-20T00:14:45","slug":"kanninun-chiruth-thambu-10-payan-anragilum","status":"publish","type":"post","link":"https:\/\/divyaprabandham.koyil.org\/index.php\/2015\/02\/kanninun-chiruth-thambu-10-payan-anragilum\/","title":{"rendered":"kaNNinuN chiRuth thAmbu 10 – payan anRAgilum"},"content":{"rendered":"

srI:
\nsrImathE satakOpAya nama:
\nsrImathE rAmAnujAya nama:
\nsrImadh varavaramunayE nama:<\/p>\n

Full Series<\/a><\/p>\n

Previous pAsuram<\/a><\/p>\n

\"Nammalwar-emperumanar\"<\/a>nammAzhwAr<\/a> – emperumAnAr<\/a> (who is considered as the lotus feet of nammAzhwAr<\/a>)<\/p>\n

Introduction for this pAsuram:<\/strong><\/p>\n

nanjIyar<\/a> highlights that madhurakavi AzhwAr<\/a> mediates on nammAzhwAr<\/a>‘s great favours towards him, realizes that he could not return such great favours and says that he immediately starts developing attachment towards nammAzhwAr<\/a>‘s divine feet.<\/p>\n

nampiLLai<\/a>\u00a0 highlights that\u00a0madhurakavi AzhwAr<\/a> meditates on nammAzhwAr<\/a>‘s\u00a0 great favours towards him, realizes that he has not taken any steps towards nammAzhwAr<\/a> and speaks the glories of nammAzhwAr<\/a>‘s\u00a0 favours. It is explained in vishNu dharmam 70.78 “…kruthsnAm vA pruthivIm dhadhyAnna thaththulyam kathanchana:<\/em>” (For the ones who give knowledge about bhagavAn and the means to reach bhagavAn, the whole world should be submitted. Even that will not match the favour done by such knowledge-bestower (AchArya)). Since AchArya gives bhagavAn himself to the sishya, only if there is another bhagavAn, the favour can be returned by the sishya. Thus, sishya will always be unsatisfied with his deeds towards his AchArya.
\n<\/strong><\/p>\n

periyavAchchAn piLLai<\/a> highlights the same principle as that of nampiLLai<\/a>. But instead of simply saying AchArya gives bhagavAn<\/a>, he says AchArya gives the highest benefit – the divine couple (srI mahAlakshmi and srIman nArAyaNa). Only if the sishya finds another divine couple like that (which is impossible), he can return the favour to his AchArya and thus the sishya will always be unsatisfied that he cannot return the favours done by his AchArya.<\/p>\n

azhagiya maNavALa perumaL nAyanAr<\/a>‘s introduction
\n<\/strong><\/p>\n

So far, nammAzhwAr<\/a>‘s unique glories and the favours done by\u00a0nammAzhwAr<\/a> towards\u00a0madhurakavi AzhwAr<\/a> were explained by him. nammAzhwAr<\/a>‘s glories which are contrary to his own defects and nammAzhwAr<\/a>‘s\u00a0 great favours which are contrary to his own limitations were explained before.<\/p>\n

In this pAsuram, he realizes that he can never return nammAzhwAr<\/a>‘s favours and becomes worried (that he cannot do that). In thaithriya bruguvalli 10.6, it is explained that “yO mA dhadhAthi sa i dhEvamAvA:<\/em>” (one who gives me the supreme lord is my rakshaka (protector)). This feeling of gratitude will occur both in mumukshu stage (when being desirous of mOksham in this world) or muktha state (after reaching parampadham) and one cannot do anything beyond showing gratitude towards AchArya throughout one’s existence.<\/p>\n

It is the nature of AchArya to not expect anything in return and it is the nature of sishya to try to do something in return (for the great favours done by AchArya). But since nothing can be done matching the favours done by AchArya, he becomes very sad. Seeing the great favours, the sishya will desire to do something in return. But the greatness of the favours done by AchArya will make the sishya realize that such great favours cannot be returned since there is nothing as good as that (bhagavAn<\/a>) which was given by AchArya. So, the only way to spend one’s time is by always worrying about not being able to satisfy one’s AchArya. Since AchArya reforms the AthmA<\/a>, that AthmA<\/a> can be submitted to bhagavAn<\/a>. Even that cannot be done in the case of AchArya, since it was the AchArya who already reformed the AthmA<\/a> and made oneself realize about one’s true nature. So, offering oneself is also not a fitting return for AchArya’s favours.<\/p>\n

\u0baa\u0baf\u0ba9\u0ba9\u0bcd\u0bb1\u0bbe\u0b95\u0bbf\u0bb2\u0bc1\u0bae\u0bcd \u0baa\u0bbe\u0b99\u0bcd\u0b95\u0bb2\u0bb0\u0bbe\u0b95\u0bbf\u0bb2\u0bc1\u0bae\u0bcd
\n\u0b9a\u0bc6\u0baf\u0bb2\u0bcd \u0ba8\u0ba9\u0bcd\u0bb1\u0bbe\u0b95\u0ba4\u0bcd \u0ba4\u0bbf\u0bb0\u0bc1\u0ba4\u0bcd\u0ba4\u0bbf\u0baa\u0bcd \u0baa\u0ba3\u0bbf\u0b95\u0bca\u0bb3\u0bcd\u0bb5\u0bbe\u0ba9\u0bcd
\n\u0b95\u0bc1\u0baf\u0bbf\u0bb2\u0bcd \u0ba8\u0bbf\u0ba9\u0bcd\u0bb1\u0bbe\u0bb0\u0bcd\u0baa\u0bcd \u0baa\u0bca\u0bb4\u0bbf\u0bb2\u0bcd \u0b9a\u0bc2\u0bb4\u0bcd \u0b95\u0bc1\u0bb0\u0bc1\u0b95\u0bc2\u0bb0\u0bcd \u0ba8\u0bae\u0bcd\u0baa\u0bbf
\n\u0bae\u0bc1\u0baf\u0bb2\u0bcd\u0b95\u0bbf\u0ba9\u0bcd\u0bb1\u0bc7\u0ba9\u0bc1\u0ba9\u0bcd\u0bb1\u0ba9\u0bcd \u0bae\u0bca\u0baf\u0bcd \u0b95\u0bb4\u0bb1\u0bcd\u0b95\u0ba9\u0bcd\u0baa\u0bc8\u0baf\u0bc7<\/p>\n

payan anRAgilum pAngallar Agilum<\/em>
\nseyal nanRAgath thiruththip paNi koLvAn<\/em>
\nkuyil ninRAr pozhil sUzh kurukUr nambi<\/em>
\nmuyalginREn un than moykazhaRku anbaiyE
\n<\/em><\/p>\n

word-by-word meanings<\/strong>
\npayan anRu Agilum – though there is no personal gain (by reforming others)
\npAngu allar Agilum – though (they are) not fit to be reformed
\nseyal – by (his) deeds
\nnanRAgath thiruththi – reformed through strong instructions
\npaNi koLvAn – engage (them) in service
\nkuyil ninRu Al pozhil sUzh kurukUr – (living in) AzhwArthirunagari<\/a> which is surrounded by groves (gardens, etc) that are filled with the sounds of cuckoo
\nnambi! – Oh nammAzhwAr<\/a>!
\nun than – your
\nmoy kazhaRku – unto the (your) best divine feet
\nanbaiyE – to develop affection only
\nmuyalginREn – trying<\/p>\n

Simple translation:<\/strong>
\nOh nammAzhwAr<\/a>! who is living in AzhwArthirunagari<\/a> which is surrounded by groves (gardens, etc) that are filled with the sounds of cuckoo, though there is no personal gain for you (by reforming others), and though they are not fit to be reformed, you reform them and engage them in (your) service through your strong instructions and deeds. I am trying to develop love and affection only to your divine feet (which is the best).<\/p>\n

Highlights from nanjIyar<\/a>‘s vyAkyAnam:<\/strong><\/p>\n