{"id":2232,"date":"2015-05-14T01:58:33","date_gmt":"2015-05-14T01:58:33","guid":{"rendered":"http:\/\/divyaprabandham.koyil.org\/?p=2232"},"modified":"2015-05-14T01:58:33","modified_gmt":"2015-05-14T01:58:33","slug":"thiruvaimozhi-1-2-3-nir-numathu","status":"publish","type":"post","link":"https:\/\/divyaprabandham.koyil.org\/index.php\/2015\/05\/thiruvaimozhi-1-2-3-nir-numathu\/","title":{"rendered":"thiruvAimozhi – 1.2.3 – nIr numadhu"},"content":{"rendered":"

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

Full series<\/a> >> First Centum<\/a> >> Second decad<\/a><\/p>\n

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

\"vishnu-rescuing-jivathma\"<\/a><\/p>\n

Introduction for this pAsuram<\/strong><\/h3>\n

Highlights from thirukkurukaippirAn piLLAn<\/a>‘s introduction<\/strong><\/p>\n

No specific introduction.<\/p>\n

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

In this pAsuram, nammAzhwAr<\/a> briefly instructs as to what is to be given up.<\/p>\n

Highlights from vAdhi kEsari azhagiya maNavALa jIyar<\/a>‘s introduction<\/strong><\/p>\n

Subsequently, nammAzhwAr<\/a>\u00a0mercifully explains the process of renunciation briefly.<\/p>\n

Highlights from periyavAchchAn piLLai<\/a>\u2018s introduction<\/strong><\/p>\n

Similar to nampiLLai<\/a>‘s introduction.<\/p>\n

Highlights from nampiLLai<\/a>‘s introduction as documented by vadakkuth thiruvIdhip piLLai<\/a>
\n<\/strong><\/p>\n

A question is raised to AzhwAr – “you are saying that if we understand the defects, we can give up (attachment to worldly aspects). We have already spent our time in this world since eternity. It looks endless too. Don’t we need a really long time to give up that which was accumulated over very long time?” nammAzhwAr briefly explains that which is to be given up. He explains the cause for being in samsAram with worldly attachments and the remedy for the same.<\/p>\n

pAsuram<\/strong><\/h3>\n

\u0ba8\u0bc0\u0bb0\u0bcd \u0ba8\u0bc1\u0bae\u0ba4\u0bc1 \u0b8e\u0ba9\u0bcd\u0bb1\u0bc1 \u0b87\u0bb5\u0bc8–\u0bb5\u0bc7\u0bb0\u0bcd \u0bae\u0bc1\u0ba4\u0bb2\u0bcd \u0bae\u0bbe\u0baf\u0bcd\u0ba4\u0bcd\u0ba4\u0bc1
\n<\/em>\u0b87\u0bb1\u0bc8 \u0b9a\u0bc7\u0bb0\u0bcd\u0bae\u0bbf\u0ba9\u0bcd \u0b89\u0baf\u0bbf\u0bb0\u0bcd\u0b95\u0bcd\u0b95\u0bc1 \u0b85\u0ba4\u0ba9\u0bcd –\u0ba8\u0bc7\u0bb0\u0bcd \u0ba8\u0bbf\u0bb1\u0bc8 \u0b87\u0bb2\u0bcd\u0bb2\u0bc7<\/em><\/p>\n

nIr numadhu enRu ivai vEr mudhal mAyththu<\/em>
\niRai sErmin uyirkku adhan nEr niRai illE<\/em><\/p>\n

Word-by-Word meanings (based on vAdhi kEsari azhagiya maNavALa jIyar<\/a>‘s 12000 padi)<\/strong><\/h3>\n

nIr numadhu enRu ivai – those which are known as ahankAram and mamakAram
\nvEr mudhal mAyththu – destroying them completely along with the ruchi (taste) and vAsanA (habit\/impressions) like pulling out a plant along with its root.
\niRai – the master
\nsErmin – reach out to him
\nuyirkku – For the AthmA<\/a>
\nadhan nEr – fitting\/suitable
\nniRai illai – no fulfillment<\/p>\n

Simple transalation (based on vAdhi kEsari azhagiya maNavALa jIyar<\/a>‘s 12000 padi)<\/strong><\/h3>\n

Give up ahankAram and mamakAram and reach out to the master. For the jIvAthmA<\/a>, there is nothing more fulfilling and suitable than that.<\/p>\n

vyAkyAnams (commentaries)<\/h3>\n

Highlights from thirukkurukaippirAn piLLAn<\/a>‘s vyAkyAnam<\/strong><\/p>\n

Fully give up ahankAram and mamakAram (along with the ruchi and vAsanA) which will destroy the jIvAthmA<\/a> and reach out to emperumAn<\/a>.\u00a0 There is nothing more fulfilling for the nature of jIvAthmA<\/a>.<\/p>\n

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

Similar to nampiLLai<\/a>‘s vyAkyAnam.<\/p>\n

Highlights from periyavAchchAn piLLai<\/a>\u2018s vyAkyAnam<\/strong><\/p>\n

Similar to nampiLLai<\/a>‘s vyAkyAnam.<\/p>\n

Highlights from nampiLLai<\/a>‘s vyAkyAnam as documented by vadakkuth thiruvIdhip piLLai<\/a>
\n<\/strong><\/p>\n

Both periyavAchchAn piLLai<\/a> and nampiLLai<\/a> explain ahankAram and mamakAram nicely in their vyAkyAnam using the following pramANa slOkam from srIvishNu purANam.<\/p>\n

anAthmani Athma budhdhiryA asvE svamithi yA mathi: |<\/em>
\n avidhyAtharusambhUthibIjamEthath dhvividhA sthithtam ||<\/em><\/p>\n

Considering that which is not AthmA<\/a> (i.e., body) as AthmA<\/a> and considering that which is not one’s property (i.e., AthmA<\/a> and that which is owned by the AthmA<\/a> which are fully owned by bhagavAn<\/a>) as one’s own are the two seeds for this tree of samsAram (which is the cycle of birth and death based on ones actions). Here ahankAram is considering the AthmA<\/a> as body – dhEhAthma abhimAnm. mamakAram is considering oneself as the owner – sva svAthanthriyam. Both need to be eradicated and one should understand that oneself is AthmA<\/a> (ahankAram eliminated) and oneself is totally owned by bhagavAn<\/a> (mamakAram eliminated).<\/p>\n