<< Previous<\/a><\/p>\n In the earlier pAsuram, AzhwAr<\/a> said that only emperumAn<\/a> is the entity to be held on to. In this pAsuram, he says that bhakthi<\/em> (devotion) is the path through which he is to be attained.<\/p>\n Let us look at the pAsuram and its meanings.<\/p>\n sevi vAy kaN mUkku udal enRu aimpulanum sendhI<\/em> sevi vAy kaN mUkku udal \u2013 ear, mouth, eye, nose and body [skin] sevi vAy …<\/strong> \u2013 AzhwAr<\/a> lists the lowest level of entities for those who follow bhakthiyOgam (devotion as a means of attaining emperumAn<\/a>). prakruthi<\/em><\/a> (primordial matter) is at the lowest level to be known. jIvAthmA<\/a> is at a higher level, to be known. emperumAn<\/a> is at the highest level and is to be attained. AzhwAr has first listed the five sensory organs viz. ear, mouth, eye, nose and skin. Mentioning these five implies the five organs of action (speech, hands, legs and the excretory organs) for carrying out tasks.<\/p>\n sendhI puvi kAl nIr viN bUtham aindhum<\/strong> \u2013 this refers to the five elements of fire, earth, wind, water and ether and by implication, their subtle elements of form, smell, feel, taste and sound respectively. Thus the five sensory organs, the five organs of action, the five elements and the five subtle elements, totalling twenty entities are mentioned. Taken together with prakruthi (primordial matter), mahAn (the derivative of prakruthi), ahankAram (ego) and manas (mind), these twenty four would together make up the body. Hence we must take it that AzhwAr<\/a> is talking about the physical body here.<\/p>\n aviyAdha gyAnamum<\/strong> \u2013 the unquenchable knowledge. This term refers to bhakthi (devotion), which like a stream of oil, flows uniformly without any distraction. In vEdhArtha sangraham it is said \u201cbhakthiScha gyAna viSEsha: eva<\/em>\u201d (bhakthi is a type of gyAna only). Hence gyAna here refers to bhakthi.<\/p>\n vELviyum<\/strong> \u2013 deeds like carrying out yagya (rites) for development of bhakthi and for overcoming sins, without focussing on the end result. brahma sUthram 4-1-16 says \u201cagnihOthrAdhi thu thath kAryAyaiva thath dharSanAth<\/em>\u201d (deeds such as agnihOthram (a type of ritual with agni, fire) are to be carried out for the development of bhakthi, since it is seen this way in vEdham). brahma sUthram 41-12 says \u201cAprayaNAth thathrApi hi dhrushtam<\/em>\u201d (one should observe such deeds till the end of one\u2019s life. Such rules are seen at all times). bruhadhAraNyaka upanishath 6-4-22 says \u201cthamEtham vEdhAnuvachanEna brAhmaNA vividhishanthi yagyEna dhAnEna thapasA anASakEna <\/em>\u201d (the brahmagyAnis<\/em> (those who know about emperumAn<\/a>) like to know about the supreme entity through practicing of vEdha, yagya<\/em>, dhAna<\/em> (charity), thapas<\/em> (penance) without desire in the end result). From all these it is to be known that deeds, which are carried out for creation of bhakthi and for its development, are the path to attain emperumAn.<\/p>\n nallaRamum<\/strong> \u2013 ability to distinguish between good and bad, as well as qualities such as compassion, charity etc are referred to by this word.<\/p>\n enbarE<\/strong> \u2013 these are famously mentioned in SAsthrams such as vEdham (sacred texts).<\/p>\n EnamAy ninRArkku iyalvu<\/strong> \u2013 all the above mentioned are considered as paths to attain emperumAn<\/a> who is simplicity personified and who helps those who are in danger. Even if these are the means, it is emperumAn who gives the result [purushArthtam<\/em>] as is brought about by the usage of the term \u201cEnamAy ninRAr<\/em>\u201d (one who stood as a boar). emperumAn himself has said in SrI bhagavath gIthA 12-6 and 12-7 \u201cyE thu sarvANi karmANi mayi sanyasya mathparA: | ananyEnaiva yOgEna mAm upAsithE\u00a0 || thEshAm aham samudhdhArthA mruthyu samsAra sAgarAth | bhavAmi nachirAth pArtha mayyAvESith chEthasAm ||<\/em>\u201d (arjuna! I lift from the ocean of samsAra (materialistic realm) which takes people towards destruction, those who submit all their karmas (deeds or activities) to me\u00a0 and who consider me as the end result, without looking for any other result [such as wealth, kaivalyam (soul enjoying itself) etc] through the path of meditation, worship etc, with total dedication).<\/p>\n Thus, AzhwAr<\/a> divines through these that bhakthi is the path to attain emperumAn<\/a>. There is another interpretation too for this pAsuram. Instead of assuming that the pAsuram is specifying the path of sAdhana bhakthi <\/em>(carrying out devotion as a means of attaining emperumAn), one can consider that it is referring to AzhwAr\u2019s sAdhya bhakthi (carrying out devotion to spend one\u2019s time on earth after surrendering to emperumAn) which is a part of his experience in this world. Or, it can be assumed that he is condemning sAdhana bhakthi<\/em> and is recommending us to carry out prapaththi<\/em> (surrendering to emperumAn). In this case, for the word enbarE<\/em> one should consider the meaning as mentioned in pAsuram 4<\/a> \u201caran aRivAnAm<\/em>\u201d viz. \u201cpeople are interpreting like this. How ignorant are they!\u201d In that case, the following meanings should be considered:<\/p>\n sevi vAy ….<\/strong> \u2013 AzhwAr<\/a> mentions about the five sensory organs which wade into matters other than emperumAn<\/a>, the five elements which are the causative factors for the sense organs, (the physical) body which was created by these five elements, the knowledge which is focussed on other matters (than on emperumAn) and says, when no one sought him at the time of danger, emperumAn himself came as a huge boar to save the earth from deluge. Finally he condemns them saying, would these (the sensory organs, elements, body, knowledge etc) be the sAdhanam<\/em> (means) for attaining emperumAn? nammAzhwAr<\/a> too, in his thiruviruththam 99 says \u201cgyAnappirAnai allAl illai nAn kaNda nalladhuvE<\/em>\u201d (there is no means other than knowledge personified varAha [boar] among all the means). During deluge, no one prayed to him; yet he came and saved all. Hence he is the means to be considered.<\/p>\n We shall next consider 13th<\/sup> pAsuram.<\/p>\n adiyEn krishNa ramanuja dhAsan<\/p>\n archived in https:\/\/divyaprabandham.koyil.org<\/a><\/p>\n pramEyam (goal) \u2013 https:\/\/koyil.org<\/a> SrI:\u00a0 SrImathE SatakOpAya nama:\u00a0 SrImathE rAmAnujAya nama:\u00a0 SrImath varavaramunayE nama: Full Series << Previous avathArikai In the earlier pAsuram, AzhwAr said that only emperumAn is the entity to be held on to. In this pAsuram, he says that bhakthi (devotion) is the path through which he is to be attained. Let us look at the … Read more<\/a><\/p>\n","protected":false},"author":10,"featured_media":0,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[14],"tags":[],"class_list":["post-16248","post","type-post","status-publish","format-standard","hentry","category-other"],"_links":{"self":[{"href":"https:\/\/divyaprabandham.koyil.org\/index.php\/wp-json\/wp\/v2\/posts\/16248","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/divyaprabandham.koyil.org\/index.php\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/divyaprabandham.koyil.org\/index.php\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/divyaprabandham.koyil.org\/index.php\/wp-json\/wp\/v2\/users\/10"}],"replies":[{"embeddable":true,"href":"https:\/\/divyaprabandham.koyil.org\/index.php\/wp-json\/wp\/v2\/comments?post=16248"}],"version-history":[{"count":0,"href":"https:\/\/divyaprabandham.koyil.org\/index.php\/wp-json\/wp\/v2\/posts\/16248\/revisions"}],"wp:attachment":[{"href":"https:\/\/divyaprabandham.koyil.org\/index.php\/wp-json\/wp\/v2\/media?parent=16248"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/divyaprabandham.koyil.org\/index.php\/wp-json\/wp\/v2\/categories?post=16248"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/divyaprabandham.koyil.org\/index.php\/wp-json\/wp\/v2\/tags?post=16248"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}![\"\"](\"https:\/\/divyaprabandham.koyil.org\/wp-content\/uploads\/2016\/06\/varaha-perumal-art.jpg\")
<\/a><\/p>\navathArikai<\/strong><\/h3>\n
\n puvi kAl nIr viN bUtham aindhum aviyAdha<\/em>
\n gyAnamum vELviyum nallaRamum enbarE<\/em>
\n EnamAy ninRArkku iyalvu<\/em><\/p>\nWord by Word Meanings<\/strong><\/h3>\n
\nenRu aimpulanum \u2013 the five sensory organs
\nsendhI puvi kAl nIr viN \u2013 fire, earth, wind, water and sky [ether]
\nbUtham aindhum \u2013 the five elements
\naviyAdha gyAnamum \u2013 gyAna (knowledge) which is the indestructible form of bhakthi (devotion)
\nvELviyum nallaRamum \u2013 karmas (deeds such as agnihOthram, a ritual) and auspicious qualities
\nEnamAy ninRArkku iyalvu enbarE \u2013 are the path to attain varAhap perumAL, say people (how ignorant!)<\/p>\nvyAkhyAnam<\/strong><\/h3>\n
\npramANam (scriptures) \u2013 http:\/\/granthams.koyil.org<\/a>
\npramAthA (preceptors) \u2013 http:\/\/acharyas.koyil.org<\/a>
\nSrIvaishNava education\/kids portal \u2013 http:\/\/pillai.koyil.org<\/a><\/p>\n","protected":false},"excerpt":{"rendered":"