< Previous<\/a><\/p>\n AzhwAr says in this pAsuram that those who have such bhakthi [as described in the first pAsuram], even if they recite the divine names of emperumAn<\/a> in a disorderly way, and even if they are permanent samsAris (dwellers of materialistic realm), emperumAn will make them on a par with nithyasUris (permanent dwellers of SrIvaikuNtam).<\/p>\n Let us go through the pAsuram and its meanings:<\/p>\n gyAnaththAl nanguNarndhu nAraNan than nAmangaL<\/em> nAraNan than \u2013 SrIman nArAyaNan\u2019s nAraNan than nAmangaL maRRu avan pEr dhAnaththAl sARRinAl<\/strong> \u2013 if the distinctive divine names of emperumAn<\/a> which refer to the qualities of his basic nature and his divine names which refer to his aspects [wealth] are recited with bhakthi, from an exalted state<\/p>\n gyAnaththAl nangu uNarndhu<\/strong> \u2013 knowing very well through bhakthi (it is difficult to know without bhakthi). Even though both dhritharAshtra [father of the 100 kauravas starting with dhuryOdhana] and sanjaya [his charioteer] studied [in gurukula, school of learning from an AchAryan] together, only sanjaya had devotion [towards emperumAn<\/a>]. dhritharAshtra learnt only the lines [in the lessons]. dhritharAshtra asked of sanjaya \u201cwhile both of us studied only in the same place, what is the reason that you have knowledge while I do not have it?\u201d sanjaya responded saying \u201cunlike you who learnt only the lines, did I not learn with bhakthi!\u201d<\/p>\n nangu uNarndhu<\/strong> \u2013 when reciting his divine names, we should know very well the relationship between emperumAn<\/a> and us. In other worlds, we should know his qualities and our qualities; that he is the lord and we are his servitors.<\/p>\n nAraNan than nAmangaL<\/strong> \u2013 (nArAyaNa is also a divine name. Why then say \u201cnArANan than nAmangaL?<\/em>\u201d) the divine name nArAyaNa is distinct from other divine names. Just as emperumAn<\/a>\u2019s gyAna, Anandha etc<\/em> (knowledge, bliss etc) are considered as identities of his basic nature, and other characteristics such as gyana, Sakthi <\/em>etc (knowledge, power etc) as identities of his qualities, thirumanthram<\/a> (nArAyaNa) is considered as an identity of his basic nature while other names are considered as divine names. Haven\u2019t nammAzhwAr<\/a> in his thiruvAimozhi 9-3-1 \u201cpEr Ayiram koNdadhOr pIdudaiyan<\/em>\u201d (the strong one with a thousand names) and pEyAzhwAr<\/a> in his mUnRAm thiruvandhAdhi \u201cnAmam pala solli nArAyaNa<\/em>\u201d (reciting multitude names) divinely mentioned the same!<\/p>\n nAraNan than nAmangaL<\/strong> \u2013 the divine names of the apt Lord, emperumAn<\/p>\n dhAnaththAl<\/strong> – \u00a0with bhakthi. Reciting for obtaining other benefits [than emperumAn<\/a> himself]. Even if there is no need for other benefits, unless these are recited, it will not be possible to sustain oneself, hence reciting these names. That it is not possible to sustain oneself without reciting the names indicates the boundary of bhakthi. The next stage to this is reciting emperumAn\u2019s divine names with ecstasy.<\/p>\n maRRu<\/strong> \u2013 this could be considered either as a metrical syllable or as reciting the divine name above the position of bhakthi.<\/p>\n avan pEr<\/strong> \u2013 emperumAn<\/a>\u2019s divine names which refer to his wealth and qualities.<\/p>\n avan pEr<\/strong> \u2013 since it has been mentioned as pEr<\/em> (name) instead of mentioning as thirunAmam<\/em> (divine name) this implies that there is no need for any specific propriety or ritual to recite these names and that they can be recited in any manner (even if it is not orderly). Hasn\u2019t nammAzhwAr<\/a> too divinely mentioned in his thiruvAimozhi 3-5-8<\/a> \u201cpEr pala sollip pidhaRRi<\/em>\u201d (babbling the names)! nangu uNarndhu sARRudhal<\/em> refers to realising with the heart and reciting the divine names through the mouth.<\/p>\n sARRinAl<\/strong> \u2013 reciting the divine names such that emperumAn<\/a>\u2019s enemies will become disgusted and his followers will become very happy on hearing these divine names.<\/p>\n What will emperumAn<\/a> do if the divine names are recited?<\/p>\n vAnaththu aNiyamarar Akkuvikkum ahdhenRE<\/strong> \u2013 emperumAn will make paramapadham to feel proud due to association with such a samsAri [who recites the divine names of emperumAn] and keeping the samsAri as an equal to nithyasUris. An alternative explanation \u2013 taking such samsAris to paramapadham and making them as decorative objects for those who reside there (nithyasUris). Hasn\u2019t nammAzhwAr too divinely mentioned in his thiruvAimozhi 4-2-1<\/a> \u201cmalipugazh vAnavarkkAvar naRkOvaiyE<\/em>\u201d (they will complement nithyasUris)! Even when AzhwArs are worshipping emperumAn don\u2019t they say as said by kulaSEkara AzhwAr<\/a> in perumAL thirumozhi 2-3-10 \u201cadiyArgaL kuzhAngaLai \u2013 udan kUduvadhu enRukolO<\/em>\u201d (when will I ever be with the group of nithyasUris!).<\/p>\n vAnaththu aNi amarar<\/strong> \u2013 the greatness of paramapadham is that it has nithyasUris who are faultless. We can consider the meaning as: Reciting the divine names will take the samsAris to paramapadham which has nithyasUris as decorative objects. nammAzhwAr too has divinely mentioned in thiruvAimozhi 10-5-8 \u201cpEr Ar OdhuvAr ArAr amararE<\/em>\u201d (whoever recites the divine names of emperumAn<\/a> will be considered as equivalent to nithyasUris irrespective of their birth, clan etc).<\/p>\n Is emperumAn giving such a high status to those who recite his divine names only because he does not have anyone who attains him?<\/p>\n nangaL paNiyamarar kOmAn parisu<\/strong> \u2013 this is the quality of emperumAn<\/a> who is the lord of nithyasUris such as AdhiSEshan, garudan et al who are naturally related to us [all are servitors of emperumAn] and who, as mentioned in mahAbhAratham Santhi parvam 344-45 \u201cnithyAnjaliputA hrushtA: nama ithyEva vAdhina:<\/em>\u201d(always worshipping emperumAn with folded hands and becoming happy on account of that, and always saying nama: <\/em>(I am not for me [ I am only for emperumAn])).<\/p>\n paNiyamarar<\/strong> \u2013 doing service is natural to them [nithyasUris]. It is not that they carry out service one day and refrain from doing that the next day. Being subservient to emperumAn is their nature.<\/p>\n paNiyamarar<\/strong> \u2013 unlike mukthars (those who were samsAris once upon a time, and after being liberated, reached paramapadham) and mumUkshus (those who are desirous of reaching paramapadham) who were subservient to others for some time and then falling at the divine feet of emperumAn<\/a>, saying\u00a0 as in thirukkuRundhANdagam 12 \u201cazhukkudambu echchil vAyAl<\/em>\u201d (those with dirty forms and disgusting mouths) and as in iraNdAm thiruvandhAdhi 10 \u201ckAvadiyEn patta kadai <\/em>\u201d(you have to rid me of all the lowliness that I suffered before becoming your servitor), these nithyasUris do not have to say such things.<\/p>\n We shall move on to the 3rd<\/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 < Previous avathArikai AzhwAr says in this pAsuram that those who have such bhakthi [as described in the first pAsuram], even if they recite the divine names of emperumAn in a disorderly way, and even if they are permanent samsAris (dwellers of materialistic … 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-17729","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\/17729","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=17729"}],"version-history":[{"count":0,"href":"https:\/\/divyaprabandham.koyil.org\/index.php\/wp-json\/wp\/v2\/posts\/17729\/revisions"}],"wp:attachment":[{"href":"https:\/\/divyaprabandham.koyil.org\/index.php\/wp-json\/wp\/v2\/media?parent=17729"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/divyaprabandham.koyil.org\/index.php\/wp-json\/wp\/v2\/categories?post=17729"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/divyaprabandham.koyil.org\/index.php\/wp-json\/wp\/v2\/tags?post=17729"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}![\"\"](\"https:\/\/divyaprabandham.koyil.org\/wp-content\/uploads\/2017\/03\/paramapadhanathan.jpg\")
<\/a><\/p>\navathArikai<\/strong><\/h3>\n
\n dhAnaththAl maRRu avan pEr sARRinAl vAnaththu<\/em>
\n aNi amarar Akkuvikkum ahdhanRE nangaL<\/em>
\n paNiyamarar kOmAn parisu<\/em><\/p>\nWord by Word Meaning<\/strong><\/h3>\n
\nnAmangaL \u2013 distinct divine names (which refer to his svarUpa guNam (qualities of his basic nature))
\nmaRRu \u2013 and
\navan pEr \u2013 his divine names (which refer to his expansive wealth)
\ngyAnaththAl \u2013 with knowledge (which is the epitome of bhakthi)
\nnangu uNarndhu \u2013 knowing very well
\ndhAnaththAl \u2013 standing in the position (of the boundary of bhakthi)
\nsARRinAl \u2013 if meditated upon
\nnangaL paNi amarar kOman parisu \u2013 the quality of emperumAn<\/a> who is the lord of nithyasUris, who are our friends and who are servitors of emperumAn
\nvAnaththu aNi amarar Akkuvikkum ahdhenRE \u2013 will make us to be on a par with nithyasUris who are like decorations to paramapadham (SrIvaikuNtam)<\/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":"