<< Previous<\/a><\/p>\n As soon as AzhwAr<\/a> told his heart that one should carry out vAchika kainkaryam<\/em> (carrying out service to emperumAn<\/a> through the faculty of speech), the heart set out alone, in search of emperumAn, without taking AzhwAr with it. AzhwAr tells his heart to take him along.<\/p>\n Let us go through the pAsuram and its meanings:<\/p>\n muyaRRi sumandhu ezhundhu mundhuRRa nenjE<\/em> muyaRRi sumandhu \u2013 being involved enthusiastically (in carrying out service to emperumAn<\/a>) muyaRRi sumandhu<\/strong> \u2013 being involved enthusiastically in the kainkaryam to be carried out by the faculty of speech, which is being mentioned in the latter part of the pAsuram. The word muyaRRi<\/em> indicates enthusiasm. The way AzhwAr<\/a>\u2019s heart is proceeding ahead of AzhwAr is analogous to the way iLaiya perumAL (lakshmaNa) proceeded ahead of perumAL (SrI rAma), as mentioned in SrI rAmAyaNam sundhara kANdam 33-28 \u201cprAgEva thu mahAbAga: saumithrir mithra nandhana:<\/em> I pUrvajasyAnuyAthrArthE dhrumasIrair alankrutha<\/em>: II\u201d (in order to go behind his elder brother, lakshmaNa, who is fortunate, who makes the favourable people happy and who is sumithrA\u2019s son, dressed himself with the wooden barks, ahead of SrI rAma). Did not kaikEyi give the dress made of wooden bark to SrI rAma first and then only to lakshmaNa? How then can it be said that lakshmaNa wore the bark ahead of SrI rAma? SrI rAmAyaNam ayOdhyA kANdam 21-17 says \u201cdhIpthamagnimaraNyam vA yadhi rAma: pravEkshayathi<\/em> I pravishtam thathra mAm dhEvi thvam pUrvamadhAraya<\/em> II\u201d ((lakshmaNa tells his mother sumithrA) Oh mother! If SrI rAma enters a raging fire or a forest, know that I would have entered it ahead of him). Thus, knowing the basic nature of lakshmaNa, it is not a fault to say that lakshmaNa wore the dress made of wooden bark ahead of SrI rAma. The opinion here is that unlike SrI rAma, who was wearing the bark in order to fulfil the words of his father, lakshmaNa wore it because SrI rAma was going to wear it and hence this is more significant.<\/p>\n mundhuRRa nenjE<\/strong> \u2013 Just as lakshmaNa told SrI rAma as in the SrI rAmAyaNa SlOkam \u201cyadhithvam prasthidhOdhurkam vanamadhyaiva rAghava<\/em> I agrathasthE gamishyAmi mruthnathI kuSakaNtakAn<\/em> II\u201d (Oh rAghava! Even if you are proceeding to the difficult-to-go-to forest today itself, I will go ahead of you, stamping on the grass and thorns and destroying them [so that it will be easier for you to walk on the cleared path]), AzhwAr<\/a> tells his heart \u201cOh heart, who is ahead of me!\u201d<\/p>\n iyaRRuvAy emmodu nI kUdi<\/strong> \u2013 [AzhwAr tells his heart] Wasn\u2019t it I who instructed you about service to emperumAn<\/a>? Could you go, leaving me behind, forgetting that gratitude? It is indeed good that you are enthusiastic about carrying out service ahead of me. Take me too, along with you. What will the two of us do, together, asks the heart. AzhwAr<\/a> states further \u201cWe are going to carry out kainkaryam to emperumAn, together\u201d<\/p>\n nayappudaiya<\/strong>\u00a0 \u2013 having superiority. Just as nammAzhwAr has mercifully mentioned in thiruvAimozhi 7-9-10 \u201cennAl thannaip padhaviya inkavi pAdiya<\/em>\u201d (he [emperumAn] composed beautiful songs on himself, using me as a tool), the poem will add superiority to the one about whom it speaks. Adding superiority to the lead character is creating greatness, which was not there earlier.<\/p>\n nAvIn<\/strong> \u2013 a poem created through the tongue. AzhwAr<\/a> tells his heart \u201cOh heart! Neither you nor I would be needed to create this poem. Tongue itself is enough for this\u201d. AzhwAr says that his heart and he are required only to retain this poem in the heart and to enjoy it. Is it possible to create a poem without the presence of heart? The meaning implied is that emperumAn<\/a> will remain in the heart and make it to compose the poem. Didn\u2019t AzhwAr say in thiruvAimozhi \u201cennAl thannaip pAdiya<\/em>\u201d! (emperumAn who sang about himself through me)<\/p>\n thodaikkiLavi<\/strong> \u2013 words which have been strung beautifully. The meaning implied here is that since the poem was not composed troubling the heart, there is no harshness in the words.<\/p>\n utpodhivOm<\/strong> \u2013 thaiththirIya upanishath Anandhavalli says \u201cyathO vAchO nivarthanthE aprApya manasA saha<\/em> I Anandham brahmaNO vidhvAn na bibhEthi kuthSchanEthi <\/em>\u00a0II\u201d (The heart, with the words, set out to measure the happiness of emperumAn and returned, being unable to accomplish the task. One who knows the happiness of emperumAn<\/a> will not fear anything). vEdhAntha could not measure the happiness of emperumAn and returned empty handed. AzhwAr<\/a> is full of zeal to contain the auspicious qualities of that emperumAn inside his words.<\/p>\n naRpUvai pUvInRa pugazh<\/strong> \u2013 AzhwAr<\/a> says that the subject matter [emperumAn] cannot be contained inside words.<\/p>\n naRpUvai<\/strong> \u2013 While the colour of the flower pUvaippU<\/em> (indigo coloured flower) may, to an extent, match the complexion of\u00a0 emperumAn<\/a>\u2019s divine form, his fragrance and gentleness, the simile would end just there as the flower will wither away in a while. Since the normal pUvaippU<\/em> will not match the perennial greatness of emperumAn, AzhwAr<\/a> is qualifying the flower by calling it as narpUvai<\/em>\u00a0 (good flower).<\/p>\n pUvInRa vaNNan<\/strong> \u2013 it could be taken as either the flower which manifests the bluish colour of emperumAn or emperumAn who reveals the colour of the flower.\u00a0 This is similar to the saying \u201cgO sadhruSO gavaya:\u00a0 gavaya sadhruSO gau:<\/em>\u201d (the animal gavaya<\/em> is looking like cow and the cow is looking like the animal gavaya<\/em>) in which both the simile and the object have got interchanged.<\/p>\n pugazh<\/strong> \u2013 the qualities of emperumAn<\/a>\u2019s divine form, not made of primordial matter, and qualities of emperumAn\u2019s basic nature, full of knowledge and happiness.<\/p>\n We will 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 << Previous avathArikai As soon as AzhwAr told his heart that one should carry out vAchika kainkaryam (carrying out service to emperumAn through the faculty of speech), the heart set out alone, in search of emperumAn, without taking AzhwAr with it. AzhwAr tells … 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":[6,22],"tags":[],"class_list":["post-22475","post","type-post","status-publish","format-standard","hentry","category-iyarpa","category-periya-thiruvandhadhi"],"_links":{"self":[{"href":"https:\/\/divyaprabandham.koyil.org\/index.php\/wp-json\/wp\/v2\/posts\/22475","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=22475"}],"version-history":[{"count":0,"href":"https:\/\/divyaprabandham.koyil.org\/index.php\/wp-json\/wp\/v2\/posts\/22475\/revisions"}],"wp:attachment":[{"href":"https:\/\/divyaprabandham.koyil.org\/index.php\/wp-json\/wp\/v2\/media?parent=22475"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/divyaprabandham.koyil.org\/index.php\/wp-json\/wp\/v2\/categories?post=22475"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/divyaprabandham.koyil.org\/index.php\/wp-json\/wp\/v2\/tags?post=22475"}],"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
\niyaRRuvAy emmodo nI kUdi nayappudaiya<\/em>
\nnAvIn thodaikkiLavi utpodhivOm naRpUvaip<\/em>
\npUvInRa vaNNan pugazh<\/em><\/p>\nWord by Word Meanings<\/strong><\/h3>\n
\nezhundhu \u2013 rising up intensely
\nmudhuRRa nenjE \u2013 Oh heart who has gone ahead (of me)!
\nnal \u2013 superior
\npUvaip pU InRa \u2013 in the flower kAyAmbU (a type of flower which has indigo like colour)
\nvaNNan \u2013 sarvESvaran, who has that colour, his
\npugazh \u2013 auspicious qualities
\nnayappudaiya \u2013 having grace
\nnA In \u2013 being created by tongue
\nthodaikkiLaviyuL \u2013 words with beautiful sounds, strung beautifully
\npodhivOm \u2013 we will keep constantly
\nemmodu \u2013 along with me
\nnI kUdi \u2013 you too join
\niyaRRuvAy \u2013 praise<\/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":"