< pravESam (Introduction)<\/a><\/p>\n AzhwAr<\/a> is mercifully mentioning about his servitorship born out of the affection and other qualities that he had towards emperumAn<\/a>, who is apt to be attained, and also about emperumAn\u2019s role as the Lord. Just as was mentioned in the mudhal thiruvandhAdhi<\/a>, here too AzhwAr is establishing emperumAn through deduction.<\/p>\n Let us go through the pAsuram and its meanings:<\/p>\n anbE thagaLiyA ArvamE neyyAga<\/em> gyAnam thamizh \u2013 the thamizh work which gives knowledge anbE thagaLiyA<\/strong> \u2013 in mudhal thiruvandhAdhi, poygai AzhwAr had mercifully said \u201cvaiyam thagaLiyA<\/em>\u201d (entire expanse of the world as holding vessel). bhUdhaththAzhwAr thinks of the entire expanse of the earth through his devotion and makes that devotion itself as the container. Since he has already heard the pAsuram \u201cvaiyam thagaLiyA<\/em>\u201d [sung by poygai AzhwAr] he is transforming his devotion towards emperumAn<\/a> as the container and is lighting it. Doesn\u2019t the oil [ghee] need a base [for holding it]? [the word snEham<\/em> means both oil and devotion in samskrutham]. Hence he is terming devotion [anbu<\/em>\u00a0also means snEham<\/em>] as the base [container] for oil. Devotion which cannot be destroyed by anything became container. This is the base for other things which follow. The knowledge, mentioned earlier [previous prabandham], fructifies fully into devotion. Isn\u2019t knowledge lending itself to mature into devotion! Isn\u2019t that the reason why nammAzhwAr<\/a> mercifully said in thiruvAimozhi 1-1-1<\/a> \u201cmayarvaRa madhinalam aruLinan <\/em>\u201d (madhinalam<\/em> is knowledge matured into bhakthi).<\/p>\n ArvamE neyyAga<\/strong> \u2013 Once that bhakthi matures, keeping that bhakthi as the causative factor for enjoying emperumAn<\/a>, without which AzhwAr cannot sustain himself,\u00a0 his parabhakthi (knowledge about emperumAn) became the base [container] for ghee. Arvam<\/em> (parabhakthi) is the second stage of devotion. Affection is taken as being involved with emperumAn due to snEham. parabhakthi\u00a0 is that stage where one is constantly thinking of emperumAn and will be unable to move away from him. Alternatively, affection is having compassion towards emperumAn and parabhakthi is the involvement with emperumAn as a result of that compassion. Hasn\u2019t ANdAL mercifully said in nAchchiyAr thirumozhi 4-8 \u201cAval anbudaiyAr tham manaththanRi mEvalan<\/em>\u201d (emperumAn cannot tolerate anything other than the hearts of those who have compassion and involvement)!<\/p>\n inburugu idu sindhai idu thiriyA<\/strong> \u2013 the mind which transforms because of enjoyment\u00a0 of bhagavath vishayam (relating to emperumAn<\/a>) on account of affection and involvement, became the wick for that lamp. Since emperumAn is apt to be attained and has auspicious qualities, the mind keeps meditating on him constantly, melts and being sweet, the mind became the wick.\u00a0 Isn\u2019t mind the reason for thinking!<\/p>\n nanburugi<\/strong> \u2013 nanbu refers to the dharmabhUtha gyAnam of AthmA [dharma bhUtha gyAnam is knowledge of AthmA by which it is able to sense everything which happens in all parts of the body even though AthmA is infinitesimally small and is located inside the heart]. brahma sUthram 2-3-29 says \u201cthadhguNasArathvAth thadhvyapadhESa: prAgyavath<\/em>\u201d (for AthmA, since gyAnam (knowledge) as a characteristic is the essence, it is referred to as gyAnam itself, just as a person is called gyAnavAn (one with knowledge)). Alternatively, that which has a benefit is called nanbu<\/em> and nanbu<\/em> can refer to AthmA. The benefit to AthmA is that it is distinct from achEthana entity which is fickle and unsteady, it is identified by knowledge and joyousness, it is always present, and it is a servitor to emperumAn<\/a>. When it is said that it (AthmA) melts, it means that it cannot be cut, it cannot be burnt, it cannot be wet, yet when it comes to matter relating to emperumAn it melts and becomes a liquid like material. Since AthmA, which is always present, melts, it means that it involves totally with emperumAn and sinks. \u00a0Has it not been said in SrIvishNu purANam 1-7-39 \u201cna vivEdha AnmanO gAthram thath smruthyAhlAdha samsthitha:<\/em>\u201d (prahlAdha did not realise that his body was being bitten by snakes as he was thinking about emperumAn and was joyful)! Thus, with all these, the different stages of devotion to emperumAn have been mentioned. The order of these states is that initially it is parabhakthi, then paragyAnam and then paramabhakthi.<\/p>\n gyAnach chudal viLakku ERRinEn<\/strong> \u2013 with the mercy of emperumAn<\/a> I lit the lamp which is brightly burning paragyAnam. Lamp will show itself and will also show other objects. In the same way, bhakthi, which is matured knowledge, will show its SEshathvam (being a servitor) and the SEshithvam of emperumAn (being the master).<\/p>\n viLakku ERRinEn<\/strong> \u2013 Once the servitorship is known, since only kainkaryam (service) is to be carried out, I carried out service in this manner.<\/p>\n nAraNaRku<\/strong> \u2013 to nArAyaNnan<\/a> who is the Lord of all. Through this, it is mentioned that carrying out service to any inapt entity is avoided.<\/p>\n gyAnath thamizh purindha nAn<\/strong> \u2013\u00a0 I who composed the thamizh prabandham which is the personification of knowledge. As mentioned in vEdhArtha sangraham\u00a0 \u201cbhakthiScha gyAnaviSEsha:<\/em>\u201d (bhakthi is a classification of knowledge), the prabandham, created by me, gives gyanam which matures into devotion.<\/p>\n gyAnath thamizh purindha nAn<\/strong> \u2013\u00a0 the prabandham that I had composed, apart from being without any mistake in thamizh grammar, is also capable of granting mOksham.<\/p>\n gyAnath thamizh purindha nAn<\/strong> gyAnach chuddar viLakku ERRinEn<\/strong> \u2013 I who can be trusted, said, just as nammAzhwAr<\/a> said of himself as being with lot of desire, in thiruvAimozhi 2-1-11<\/a> \u201ckAdhal kurugUrch chatakOpan sonna<\/em>\u201d. As said in SrI rAmAyaNam 2-40 \u201cSOka: SlOkAthvamAgatha:<\/em>\u201d (sorrow was brought out as SlOkam (hymn)), knowledge was brought out as knowledgeable thamizh. I composed this pAsuram so that bhakthi will manifest itself resplendently to all the people of this world, instead of ending with me. AzhwAr is divinely saying this prabandham so that the sAkshAthkAram (ability to see emperumAn<\/a>) that he obtained, will be available to those who learn this prabandham. Here onward, he is mentioning about his bhakthi, his involvement, the sweetness of emperumAn which is the cause for those two, the aptness with which the AthmA<\/a> was to think of his servitorship, the servitorship that he had towards emperumAn etc.<\/p>\n We shall move on to the 2nd<\/sup> pAsuram, next.<\/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 < pravESam (Introduction) avathArikai AzhwAr is mercifully mentioning about his servitorship born out of the affection and other qualities that he had towards emperumAn, who is apt to be attained, and also about emperumAn\u2019s role as the Lord. Just as was mentioned in … 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":[72,6],"tags":[],"class_list":["post-17726","post","type-post","status-publish","format-standard","hentry","category-irandam-thiruvandhadhi","category-iyarpa"],"_links":{"self":[{"href":"https:\/\/divyaprabandham.koyil.org\/index.php\/wp-json\/wp\/v2\/posts\/17726","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=17726"}],"version-history":[{"count":0,"href":"https:\/\/divyaprabandham.koyil.org\/index.php\/wp-json\/wp\/v2\/posts\/17726\/revisions"}],"wp:attachment":[{"href":"https:\/\/divyaprabandham.koyil.org\/index.php\/wp-json\/wp\/v2\/media?parent=17726"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/divyaprabandham.koyil.org\/index.php\/wp-json\/wp\/v2\/categories?post=17726"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/divyaprabandham.koyil.org\/index.php\/wp-json\/wp\/v2\/tags?post=17726"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}![\"\"](\"https:\/\/divyaprabandham.koyil.org\/wp-content\/uploads\/2015\/04\/vishnu-art.jpg\")
<\/a><\/p>\navathArikai<\/strong><\/h3>\n
\n inburugu sindhai idu thiriyA nanburugi<\/em>
\n gyAnach chudar viLakku ERRinEn nAraNaRku<\/em>
\n gyAnath thamizh purindha nAn<\/em><\/p>\nWord by Word Meaning<\/strong><\/h3>\n
\npurindha \u2013 one who composed
\nnAn \u2013 adiyEn (servitor)
\nanbE \u2013 bhakthi (devotion)
\nthagaLiyA \u2013 as container (lamp, for ghee)
\nArvamE \u2013 parabhakthi (a stage of devotion wherein one gains knowledge about emperumAn<\/a>)
\nneyyAga \u2013 as ghee (clarified butter)
\ninbu urugu sindhai \u2013 the mind which melts due to happiness
\nidu thiriyA \u2013 as the wick which is placed in the container for holding ghee
\nnanbu \u2013 AthmA (soul)<\/a> which is gyAnasvarUpi (the epitome of knowledge)
\nurugi \u2013 being melted
\ngyAnam \u2013 paragyAna (ability to have dharSan (vision) of emperumAn<\/a>)
\nsudar viLakku \u2013 the radiant lamp
\nnAraNaRku \u2013 for nArayaNa
\nERRinEn \u2013 I lit<\/p>\nvyAkyAnam<\/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":"