{"id":25890,"date":"2019-04-29T23:33:10","date_gmt":"2019-04-29T23:33:10","guid":{"rendered":"http:\/\/divyaprabandham.koyil.org\/?p=25890"},"modified":"2019-04-29T23:33:10","modified_gmt":"2019-04-29T23:33:10","slug":"thiruvaimozhi-8-8-6-nanray-gyanam","status":"publish","type":"post","link":"https:\/\/divyaprabandham.koyil.org\/index.php\/2019\/04\/thiruvaimozhi-8-8-6-nanray-gyanam\/","title":{"rendered":"thiruvAimozhi &#8211; 8.8.6 &#8211; nanRAy gyAnam"},"content":{"rendered":"<p style=\"text-align: center;\"><small>SrI:&nbsp; SrImathE SatakOpAya nama:&nbsp; SrImathE rAmAnujAya nama:&nbsp; SrImath varavaramunayE nama:<\/small><\/p>\n<p><a title=\"thiruvAimozhi \u2013 Fourth 1000\" href=\"https:\/\/divyaprabandham.koyil.org\/index.php\/thiruvaimozhi\/\">Full series<\/a> &gt;&gt; <a href=\"https:\/\/divyaprabandham.koyil.org\/index.php\/2019\/01\/thiruvaimozhi-8th-centum\/\">Eighth Centum<\/a> &gt;&gt; <a href=\"https:\/\/divyaprabandham.koyil.org\/index.php\/2019\/04\/thiruvaimozhi-8-8-kangal-sivandhu\/\">Eighth decad<\/a><\/p>\n<p><a href=\"https:\/\/divyaprabandham.koyil.org\/index.php\/2019\/04\/thiruvaimozhi-8-8-5-ninra-onrai\/\">Previous pAsuram<\/a><\/p>\n<p><a href=\"https:\/\/divyaprabandham.koyil.org\/wp-content\/uploads\/2018\/07\/antharyami.jpg\"><img loading=\"lazy\" decoding=\"async\" class=\"aligncenter size-full wp-image-21235\" src=\"https:\/\/divyaprabandham.koyil.org\/wp-content\/uploads\/2018\/07\/antharyami.jpg\" alt=\"\" width=\"168\" height=\"200\"><\/a><\/p>\n<h3><strong>Introduction for this pAsuram<\/strong><\/h3>\n<p><strong>Highlights from <a href=\"http:\/\/acharyas.koyil.org\/index.php\/pillan\/\">thirukkurukaippirAn piLLAn<\/a>&#8216;s introduction<\/strong><\/p>\n<p>No specific introduction.<\/p>\n<p><strong>Highlights from <a href=\"http:\/\/acharyas.koyil.org\/index.php\/nanjiyar\/\">nanjIyar<\/a>&#8216;s introduction<\/strong><\/p>\n<p>In the sixth pAsuram, <a href=\"http:\/\/acharyas.koyil.org\/index.php\/nammazhwar\/\">AzhwAr<\/a> says &#8220;In yOga SAsthram, overcoming the senses etc are highlighted as a means for realising <a href=\"https:\/\/granthams.koyil.org\/2013\/03\/06\/thathva-thrayam-chith-who-am-i\/\">AthmA<\/a>; through that, with great difficulty, one can realise the AthmA which is free from matter&#8221;.<\/p>\n<p><strong>Highlights from <a href=\"http:\/\/acharyas.koyil.org\/index.php\/vadhi-kesari-azhagiya-manavala-jiyar\/\">vAdhi kEsari azhagiya maNavALa jIyar<\/a>&#8216;s introduction<\/strong><\/p>\n<p>See <a href=\"http:\/\/acharyas.koyil.org\/index.php\/nanjiyar\/\">nanjIyar<\/a>&#8216;s introduction.<\/p>\n<p><strong>Highlights from <a href=\"http:\/\/acharyas.koyil.org\/index.php\/periyavachchan-pillai\/\">periyavAchchAn piLLai<\/a>\u2018s introduction<\/strong><\/p>\n<p>See <a href=\"http:\/\/acharyas.koyil.org\/index.php\/nanjiyar\/\">nanjIyar<\/a>&#8216;s introduction.<\/p>\n<p><strong>Highlights from <a href=\"http:\/\/acharyas.koyil.org\/index.php\/nampillai\/\">nampiLLai<\/a>&#8216;s introduction as documented by <a href=\"http:\/\/acharyas.koyil.org\/index.php\/vadakku-thiruvidhi-pillai\/\">vadakkuth thiruvIdhip piLLai<\/a><br \/>\n<\/strong><\/p>\n<p>See <a href=\"http:\/\/acharyas.koyil.org\/index.php\/nanjiyar\/\">nanjIyar<\/a>&#8216;s introduction.<\/p>\n<h3><strong>pAsuram<\/strong><\/h3>\n<p><em>nanRAy gyAnam kadandhu pOy nallindhiriyam ellAm Irththu<\/em><br \/>\n<em>onRAyk kidandhu arum perum pAzh ulappil adhanai uNarndhuNarndhu<\/em><br \/>\n<em>senRAnginbath thunbangaL seRRuk kaLaindhu pasai aRRAl<\/em><br \/>\n<em>anRE appOdhE vIdu adhuvE vIdu vIdAmE<br \/>\n<\/em><\/p>\n<h3><a href=\"http:\/\/yourlisten.com\/sarathy.thothathri\/thiruvaimozhi-8-8-6\">Listen<\/a><\/h3>\n<p><iframe src=\"\/\/yourlisten.com\/embed\/html5?17763639\" style=\"width:100%;\" frameborder=\"0\"><\/iframe><\/p>\n<h3><strong>Word-by-Word meanings (based on <a href=\"http:\/\/acharyas.koyil.org\/index.php\/vadhi-kesari-azhagiya-manavala-jiyar\/\">vAdhi kEsari azhagiya maNavALa jIyar<\/a>&#8216;s 12000 padi)<\/strong><\/h3>\n<p>nanRu Ay &#8211; having purity (of being free from attachment towards materialistic objects)<br \/>\ngyAnam &#8211; knowledge (which relates to such matters)<br \/>\nkadandhu &#8211; escaping<br \/>\npOy &#8211; moving away (far from them)<br \/>\nnal &#8211; having goodness (of engaging him with such worldly knowledge [and eventually leading to spiritual matters])<br \/>\nindhiriyam &#8211; senses<br \/>\nellAm &#8211; all<br \/>\nIrththu &#8211; eliminate<br \/>\nonRAyk kidandha &#8211; being together with chEthana (to be unable to distinguish from each other as said in &#8220;<em>thilathailavath dhAruvahnivath<\/em>&#8221; [like oil present inside sesame seed and fire present inside firewood])<br \/>\narum &#8211; unfathomable<br \/>\nperu &#8211; being unlimited (as said in &#8220;<em>ananthasya na thasyAntha: sankyAnam vApi vidhyathE<\/em>&#8220;)<br \/>\nulappil pAzh &#8211; being countless<br \/>\npAzh adhanai &#8211; prakruthi thathvam (primordial matter)<\/p>\n<p>(as being completely outside to <a href=\"https:\/\/granthams.koyil.org\/2013\/03\/06\/thathva-thrayam-chith-who-am-i\/\">AthmA<\/a>)<br \/>\nuNarndhu uNarndhu &#8211; knowing well repeatedly (through SravaNam (hearing), mananam (meditation) etc)<br \/>\nsenRu &#8211; going<br \/>\nangu &#8211; in that AthmA related matters<br \/>\ninbath thunbangaL &#8211; joy and sorrow (which are resulting from previous virtues and vices)<br \/>\nseRRuk kaLaindhu &#8211; eliminating along with the cause<br \/>\npasai &#8211; attachment (in those matters such as vAsanA (impressions), ruchi (taste))<br \/>\naRRAl &#8211; when eliminated<br \/>\nanRE &#8211; on that day<br \/>\nappOdhE &#8211; at that moment<br \/>\nvIdu &#8211; will be freed (from all defects of this samsAram);<br \/>\nadhuvE &#8211; that is<br \/>\nvIdu &#8211; AthmAnubhava mOksham (liberation of enjoying the self);<br \/>\nvIdAmE &#8211; <a href=\"https:\/\/granthams.koyil.org\/2013\/03\/06\/thathva-thrayam-chith-who-am-i\/\">AthmA<\/a> being prakAra to <a href=\"https:\/\/granthams.koyil.org\/2013\/03\/12\/thathva-thrayam-iswara-who-is-god\/\">bhagavAn<\/a> and being distinguished, it is reasonable to say that this self enjoyment is also part of the goal.<\/p>\n<h3><strong>Simple translation (based on <a href=\"http:\/\/acharyas.koyil.org\/index.php\/vadhi-kesari-azhagiya-manavala-jiyar\/\">vAdhi kEsari azhagiya maNavALa jIyar<\/a>&#8216;s 12000 padi)<\/strong><\/h3>\n<p>If those who are pure, escape worldly knowledge and move away, eliminating all of the good senses [attachment to sense organs], knowing well repeatedly about the unfathomable, unlimited, variegated [countless] prarkuthi (primordial matter) which is being together with chEthana, go in to those <a href=\"https:\/\/granthams.koyil.org\/2013\/03\/06\/thathva-thrayam-chith-who-am-i\/\">AthmA<\/a> related matters and eliminate joy and sorrow, along with their cause, and eliminate the attachment towards them, on that day, at that moment itself they will be freed; that is AthmAnubhava mOksham; AthmA being prakAra to bhagavAn and being distinguished, it is reasonable to say that this self enjoyment is also part of the goal.<\/p>\n<h3>vyAkyAnams (commentaries)<\/h3>\n<p><strong>Highlights from <a href=\"http:\/\/acharyas.koyil.org\/index.php\/pillan\/\">thirukkurukaippirAn piLLAn<\/a>&#8216;s vyAkyAnam<\/strong><\/p>\n<p>See <a href=\"http:\/\/acharyas.koyil.org\/index.php\/vadhi-kesari-azhagiya-manavala-jiyar\/\">vAdhi kEsari azhagiya maNavALa jIyar<\/a>&#8216;s translation.<\/p>\n<p><strong>Highlights from <a href=\"http:\/\/acharyas.koyil.org\/index.php\/nanjiyar\/\">nanjIyar<\/a>&#8216;s vyAkyAnam<br \/>\n<\/strong><\/p>\n<p>See <a href=\"http:\/\/acharyas.koyil.org\/index.php\/nampillai\/\">nampiLLai<\/a>&#8216;s vyAkyAnam.<\/p>\n<p><strong>Highlights from <a href=\"http:\/\/acharyas.koyil.org\/index.php\/periyavachchan-pillai\/\">periyavAchchAn piLLai<\/a>\u2018s vyAkyAnam<\/strong><\/p>\n<p>See <a href=\"http:\/\/acharyas.koyil.org\/index.php\/nampillai\/\">nampiLLai<\/a>&#8216;s vyAkyAnam.<\/p>\n<p><strong>Highlights from <a href=\"http:\/\/acharyas.koyil.org\/index.php\/nampillai\/\">nampiLLai<\/a>&#8216;s vyAkyAnam as documented by <a href=\"http:\/\/acharyas.koyil.org\/index.php\/vadakku-thiruvidhi-pillai\/\">vadakkuth thiruvIdhip piLLai<\/a><br \/>\n<\/strong><\/p>\n<ul>\n<li><em>nanRAy gyAnam kadandhu pOy<\/em> &#8211; Having distinguished goodness [nanRAy]; since it [<a href=\"https:\/\/granthams.koyil.org\/2013\/03\/06\/thathva-thrayam-chith-who-am-i\/\">AthmA<\/a>] is beyond the comprehensions of the senses, it is repeated here. [Another explanation] [Here, gyAnam is treated as worldly pleasures such as Sabdha etc which are understood by gyAnam] While the pure AthmA is present, escaping the worldly pleasures. As per &#8220;<em>gyAyatha ithi gyAnam<\/em>&#8220;, here the worldly pleasures are said as gyAnam; whatever is perceived by gyAnam, is indicated by the word gyAnam here.<\/li>\n<li><em>nal indiriyam ellAm Irththu<\/em> &#8211; Even if one escapes the pleasures, the senses which have the ability to reach out to those pleasures, are present; eliminating those senses too.<\/li>\n<li><em>onRAyk kidandha &#8230;<\/em> &#8211; achith thathvam (prakruthi, the primordial matter) which remains present along with the chEthana, which is difficult to crossover by anyone as said in <a href=\"http:\/\/githa.koyil.org\/index.php\/7-13\/\">SrI bhagavath gIthA 7-13<\/a> \u201c<em>mama mAyA dhurathyayA<\/em>\u201d (it is difficult to crossover my primordial matter), having expansive nature in its mahath (the great element), ahankAram (ego) forms, which facilitates enjoyment and liberation, and which is eternal both in pravAharUpam (continuous existence) and svarUpam (true nature); knowing well that prakruthi remains both in causal and effectual state.<\/li>\n<li><em>Angu nanRAy senRu<\/em> &#8211; Instead of focussing on such prakruthi which will cause the attitude of enjoyment, reaching up to the true nature of self.<\/li>\n<li><em>inbath thunbam &#8230;<\/em> &#8211; Even if one gives it up considering it to be given up, if the puNya and pApa which cause joy and sorrow remain, that will again lead to the same routine; giving them up.<\/li>\n<\/ul>\n<p>Even if these are given up, if ruchi and vAsanA remain, they will again come up.<\/p>\n<ul>\n<li><em>pasai aRRAl<\/em> &#8211; if ruchi and vAsanA too are given up.<\/li>\n<li><em>anRE appOdhE<\/em> &#8211; On that same day, at that same moment.<\/li>\n<li><em>vIdu<\/em> &#8211; The connection with matter and matter related aspects will be eliminated. There is none like prakruthi in shyness and tenderness. It does not care for those who give it up.<\/li>\n<li><em>adhuvE vIdu<\/em> &#8211; As said in <a href=\"https:\/\/divyaprabandham.koyil.org\/index.php\/2015\/05\/thiruvaimozhi-1-2-5-arrathu-parru\/\">thiruvAimozhi 1.2.5<\/a> &#8220;<em>aRRadhu paRRenil uRRadhu vIduyir<\/em>&#8221; (When attachments towards aspects outside bhagavath vishayam are given up, <a href=\"https:\/\/granthams.koyil.org\/2013\/03\/06\/thathva-thrayam-chith-who-am-i\/\">AthmA<\/a> is fit to attain (kaivalya) mOksham), once attachment towards worldly pleasures are eliminated, one will attain Athma prApthi mOksham (liberation of self enjoyment). There is nothing more to be done.<\/li>\n<li><em>vIdAmE<\/em> &#8211; <a href=\"http:\/\/acharyas.koyil.org\/index.php\/nammazhwar\/\">AzhwAr<\/a> thinks <a href=\"https:\/\/granthams.koyil.org\/2013\/03\/06\/thathva-thrayam-chith-who-am-i\/\">AthmA<\/a> to be a prakAram of <a href=\"http:\/\/acharyas.koyil.org\/index.php\/sriman-narayanan\/\">emperumAn<\/a> and in that manner considers it to be the goal. Even for those who see this self enjoyment and remain at this level without reaching up to <a href=\"https:\/\/granthams.koyil.org\/2013\/03\/12\/thathva-thrayam-iswara-who-is-god\/\">bhagavAn<\/a>, it remains as an option! &#8211; says AzhwAr. Previously AzhwAr laughed at this [in <a href=\"https:\/\/divyaprabandham.koyil.org\/index.php\/2016\/11\/thiruvaimozhi-4-1-orunayagamay\/\">thiruvAimozhi 4.1<\/a>, as an inferior goal] since it was considered as the ultimate goal [by others], though it is only a small aspect of AzhwAr&#8217;s goal [of eternal enjoyment of emperumAn].<\/li>\n<\/ul>\n<p>In the next article we will enjoy the next pAsuram.<\/p>\n<p>adiyen sarathy ramanuja dasan<\/p>\n<p>archived in <a href=\"https:\/\/divyaprabandham.koyil.org\">https:\/\/divyaprabandham.koyil.org<\/a><\/p>\n<p>pramEyam (goal) \u2013 <a href=\"https:\/\/koyil.org\/\" target=\"_blank\" rel=\"nofollow noopener noreferrer\">https:\/\/koyil.org<\/a><br \/>\npramANam (scriptures) \u2013 <a href=\"http:\/\/granthams.koyil.org\">http:\/\/granthams.koyil.org<\/a><br \/>\npramAthA (preceptors) \u2013 <a href=\"http:\/\/acharyas.koyil.org\">http:\/\/acharyas.koyil.org<\/a><br \/>\nSrIvaishNava education\/kids portal \u2013 <a href=\"https:\/\/pillai.koyil.org\/\">http:\/\/pillai.koyil.org<\/a><\/p>\n","protected":false},"excerpt":{"rendered":"<p>SrI:&nbsp; SrImathE SatakOpAya nama:&nbsp; SrImathE rAmAnujAya nama:&nbsp; SrImath varavaramunayE nama: Full series &gt;&gt; Eighth Centum &gt;&gt; Eighth decad Previous pAsuram Introduction for this pAsuram Highlights from thirukkurukaippirAn piLLAn&#8216;s introduction No specific introduction. Highlights from nanjIyar&#8216;s introduction In the sixth pAsuram, AzhwAr says &#8220;In yOga SAsthram, overcoming the senses etc are highlighted as a means for &#8230; <a title=\"thiruvAimozhi &#8211; 8.8.6 &#8211; nanRAy gyAnam\" class=\"read-more\" href=\"https:\/\/divyaprabandham.koyil.org\/index.php\/2019\/04\/thiruvaimozhi-8-8-6-nanray-gyanam\/\" aria-label=\"Read more about thiruvAimozhi &#8211; 8.8.6 &#8211; nanRAy gyAnam\">Read more<\/a><\/p>\n","protected":false},"author":2,"featured_media":0,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[43,52],"tags":[],"class_list":["post-25890","post","type-post","status-publish","format-standard","hentry","category-thiruvaimozhi","category-thiruvaimozhi-8th-centum"],"_links":{"self":[{"href":"https:\/\/divyaprabandham.koyil.org\/index.php\/wp-json\/wp\/v2\/posts\/25890","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\/2"}],"replies":[{"embeddable":true,"href":"https:\/\/divyaprabandham.koyil.org\/index.php\/wp-json\/wp\/v2\/comments?post=25890"}],"version-history":[{"count":0,"href":"https:\/\/divyaprabandham.koyil.org\/index.php\/wp-json\/wp\/v2\/posts\/25890\/revisions"}],"wp:attachment":[{"href":"https:\/\/divyaprabandham.koyil.org\/index.php\/wp-json\/wp\/v2\/media?parent=25890"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/divyaprabandham.koyil.org\/index.php\/wp-json\/wp\/v2\/categories?post=25890"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/divyaprabandham.koyil.org\/index.php\/wp-json\/wp\/v2\/tags?post=25890"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}