{"id":2274,"date":"2015-05-22T11:28:48","date_gmt":"2015-05-22T11:28:48","guid":{"rendered":"http:\/\/divyaprabandham.koyil.org\/?p=2274"},"modified":"2015-05-22T11:28:48","modified_gmt":"2015-05-22T11:28:48","slug":"thiruvaimozhi-1-2-10-en-perukku","status":"publish","type":"post","link":"https:\/\/divyaprabandham.koyil.org\/index.php\/2015\/05\/thiruvaimozhi-1-2-10-en-perukku\/","title":{"rendered":"thiruvAimozhi – 1.2.10 – eN perukku"},"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

\"namperumal-thiruvadigal\"<\/a>namperumAL<\/a>‘s lotus feet<\/p>\n

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

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

When asked who is this Iswara who is explained as approachable by everyone?<\/p>\n

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

In this 10th pAsuram, nammAzhwAr<\/a> explains thirumanthram with its meaning and thus instructs everyone to approach emperumAn<\/a>.<\/p>\n

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

Subsequently, nammAzhwAr<\/a> explains the complete nature of emperumAn<\/a> being the most apt goal.<\/p>\n

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

In this 10th pAsuram, nammAzhwAr<\/a> explains that while approaching emperumAn<\/a>, meditate upon thirumanthram with its meanings.<\/p>\n

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

10th pAsuram – Nice. We agree with your suggestions. What is the manthram that anchors our devotion? nammAzhwAr<\/a> explains that thirumanthram (asthAksharam) is the manthram and instructs that one should meditate on the meaning of that manthram. Others (other than prapannas) use this manthram in japam, hOmam etc to attain their objectives. Our AchAryas knowing that “the meaning of this manthram reminds one’s true nature and leads such persons who meditate on the true meanings to mOksham”, themselves meditate upon the meanings of the same and also instruct\/teach the same to the ones who approach them (for such true knowledge).<\/p>\n

Both vEdham and AzhwArs(s) realize this manthram, sometimes they explain the manthram and then its meaning; other times they explain the meaning of the manthram first and then the manthram itself. This is because meditating on the meaning always accompanies remembering\/realising\/reciting the manthram. nammAzhwAr<\/a> says in thiruvAimozhi 1.3.3 “yAvarum yAvaiyum thAnAm amaivudai nAraNan<\/strong><\/em>” (nArAyaNan<\/a> is such that everyone and everything is a manifestation of his – i.e., everything is his body)\u00a0 and in thiruvAimozhi 2.7.2 “nAraNan<\/strong> muzhu Ezhu ulagukkum nAdhan<\/em>” (nArAyaNan<\/a> is the lord of all the universes). vEdham too explains similarly as in nArAyaNa sUktham “anthar bahis cha thath sarvam vyApya nArAyaNas<\/strong> sthitha:<\/em>” (inside, outside and everywhere nArAyaNan<\/a> is pervaded) and “nArAyaNa<\/strong> parOjyOthi:<\/em>” (nArAyaNan<\/a> is the supreme light).<\/p>\n

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

\u0b8e\u0ba9\u0bcd \u0baa\u0bc7\u0bb0\u0bc1\u0b95\u0bcd\u0b95\u0bc1 \u0b85\u0ba8\u0bcd \u0ba8\u0bb2\u0ba4\u0bcd\u0ba4\u0bc1 \u0b92\u0ba3\u0bcd \u0baa\u0bca\u0bb0\u0bc1\u0bb3\u0bcd\u00a0\u0b87\u0bb1\u0bbf\u0bb2
\n\u0bb5\u0bbe\u0ba9\u0bcd \u0baa\u0bc1\u0b95\u0bb4\u0bcd \u0ba8\u0bbe\u0bb0\u0ba3\u0ba9\u0bcd \u0ba4\u0bbf\u0ba9\u0bcd \u0b95\u0bb4\u0bb2\u0bcd \u0b9a\u0bc7\u0bb0\u0bc7<\/em><\/p>\n

eN perukku an nalaththu oN poruL IRila <\/em>
\nvaN pugazh nAraNan thiN kazhal sErE<\/em><\/p>\n

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

eN – (As explained in thaiththirIya upanishath – Anandhavalli about the bliss of bhagavAn<\/a>) for count
\nperukku – grown infinitely
\nan nalaththu – those auspicious qualities such as bliss etc which match that brahmAnandham (bliss of brahmam explained in Anandhavalli)
\noN poruL – the distinct group of all jIvAthmA<\/a>s explained by the phrase\u00a0(in Anandhavalli) “akAmahatha srOthriya<\/em>” (unaffected by desire and most knowledgable)
\nIRila – innumerable and unlimited
\nvaN pugazh – auspicious qualities, having thus
\nnAraNan – the master who is known as nArAyaNan<\/a>
\nthiN – firm (stable), such that those who approach him are fully protected
\nkazhal – lotus feet
\nsEr – approach, surrender<\/p>\n

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

nArAyaNan<\/a> is the owner of infinite jIvAthmAs, who has auspicious qualities such as Anandham (bliss) etc. He has unlimited auspicious qualities. Surrender unto the firm lotus feet of that master known as nArAyaNan<\/a>.<\/p>\n

vyAkyAnams (commentaries)<\/h3>\n

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

Iswara is the one who owns infinite jIvAthmA<\/a>s (who have auspicious qualities such as Anandham etc) and who has most auspicious qualities himself.\u00a0 Surrender unto his lotus feet which continuously protect those who surrender.<\/p>\n

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

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

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

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

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