Previous pAsuram<\/a><\/p>\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 the seventh pAsuram, when asked “Isn’t thirunAdu (paramapadham) our goal?” AzhwAr<\/a> says “thiruvARanviLai is our goal and emperumAn<\/a> who is present there, is our means”.<\/p>\n Highlights from vAdhi kEsari azhagiya maNavALa jIyar<\/a>‘s introduction<\/strong><\/p>\n Subsequently,\u00a0AzhwAr<\/a> says “krishNa who eliminated anirudhdha’s enemy bANa amd severed his shoulders, is the apt means for us”.<\/p>\n Highlights from periyavAchchAn piLLai<\/a>\u2018s introduction<\/strong><\/p>\n See nanjIyar<\/a>‘s introduction.<\/p>\n Highlights from nampiLLai<\/a>‘s introduction as documented by vadakkuth thiruvIdhip piLLai<\/a> Seventh pAsuram. When asked “You said thiruvARanviLai is the goal; but isn’t emperumAn<\/a> the goal?”; AzhwAr<\/a> says “Am I capable to say no? Can you not listen to my philosophy?” and elaborates the same as “Whatever is attained as a result of upAsanam (means) becomes part of the result [example – the path leading to paramapadham, reaching dhivyadhESam etc]; whatever helps to enhance the result, is also part of the result [example – kainkaryam to bhagavAn, kainkaryam in dhivyadhESam etc]; hence, that dhivyadhESam itself is the goal; bhagavAn is the means who brings us there; this is my philosophy”.<\/p>\n nINagaram adhuvE malarch chOlaigaL sUzh thiruvARanviLai <\/em>![\"\"](\"https:\/\/divyaprabandham.koyil.org\/wp-content\/uploads\/2015\/11\/krishna-banasura.jpg\")
<\/a><\/p>\nIntroduction for this pAsuram<\/strong><\/h3>\n
\n<\/strong><\/p>\npAsuram<\/strong><\/h3>\n
\nnINagaraththuRaiginRa pirAn nedumAl kaNNan viNNavarkOn<\/em>
\nvANapuram pukku mukkatpirANaith tholaiya vem pOrgaL seydhu<\/em>
\nvANanai Ayiram thOL thuNiththAn saraNanRi maRRonRilamE
\n<\/em><\/p>\nListen<\/a><\/h3>\n