SrI: SrImathE SatakOpAya nama: SrImathE rAmAnujAya nama: SrImath varavaramunayE nama:<\/p>\n\n\n\n
Full Series<\/a><\/p>\n\n\n\n Previous<\/a><\/p>\n\n\n\n avathArikai (Introduction)<\/strong><\/p>\n\n\n\n emperumAn shows to AzhwAr the greatness of his svarUpam<\/em> (basic nature), rUpam<\/em> (divine form), guNam<\/em> (auspicious qualities) as well as his wealth of nithya vibhUthi<\/em> (SrIvaikuNtam) and leelA vibhUthi<\/em> (materialistic realm). AzhwAr realises the knowledge, activities and the way the nithyAthmAs (permanent dwellers of nithya vibhUthi<\/em>) and mukthAthmAs<\/em> (those who have reached nithya vibhUthi<\/em> after being liberated from leelA vibhUthi<\/em>) live there. He also thinks about his situation in samsAram which is the exact opposite of those who dwell in nithya vibhUthi<\/em> and appeals to emperumAn to sever his connection with prakruthi<\/em> (samsAram) which is a hurdle for his enjoying emperumAn.<\/p>\n\n\n\n AzhwAr has been granted knowledge and devotion by emperumAn without any cause. When such is the situation, why should he, like ordinary people, appeal to emperumAn to sever his hurdles, just as it is said in bhagavath gIthA SlOkam 7-29 \u201cjarA maraNa mOkshAya mamASrithya yadhanthiyE<\/em>\u201d (those who wish to rid themselves of old age and death should attain me)? Just as a beloved would remove all the dirt from her person before uniting with her beloved and just as a prince, who is to be coronated, gets rid of his diseases, AzhwAr too wishes severance from samsAram as a prelude to enjoying emperumAn. Is this desire arising out of his love towards emperumAn or out of fear for samsAram? It is for both reasons, says the commentator, just like maharAjar<\/em> (sugrIva) had love towards perumAL (SrI rAma) and fear towards vAli.<\/p>\n\n\n\n Why is the AzhwAr projecting emperumAn\u2019s followers in the forefront in many pAsurams in this prabandham? When a creeper plant starts growing, it needs the support of poles before it can be taken on to a pandhal<\/em> (broad network of sticks). Followers of emperumAn serve a similar purpose. Just as it is said in (a) thiruviruththam 1 \u201cimaiyOr thalaivA<\/em>\u201d (Oh the lord of nithyasUris), (b) thiruvAimozhi 3-7-10 \u201cadiyAr adiyAr tham adiyAr<\/em>\u201d ((we are the servitors of) the followers of the followers of emperumAn\u2019s followers), (3) thiruvAimozhi 2-3-10 \u201cadiyArgal kuzhAngaLai udan kUduvadhu enRukolO<\/em>\u201d (when will I unite with the groups of emperumAn\u2019s followers?) (d) thiruvAimozhi 10-9-11 \u201candhamil pErinbaththu adiyarOdu irundhamai<\/em>\u201d (being united with nithyasUris who are present in the great hall of SrIvaikuNtam which has unending happiness), they serve the role of AchAryan (teacher who guides) when attaining emperumAn\u2019s divine feet. They are also required to console when there is Udal<\/em> (love-quarrel) with emperumAn. Since both in the first pAsuram \u201cinninRa nIrmai<\/em>\u201d (the nature of sorrow arising out of repeated births) and in the final pAsuram \u201cazundhAr piRappAm<\/em>\u201d (will not get drowned in the reason for being born in samsAram), the meaning is similar, it could be taken that the entire prabandham is centred around AzhwAr requesting emperumAn to rid him [AzhwAr] of his hurdles which prevent him from enjoying emperumAn.<\/p>\n\n\n\n poy ninRa gyAnamum pollA ozhukkum azhukkudambum<\/em> Word-by-Word Meanings<\/strong><\/p>\n\n\n\n uyir<\/em> \u2013 all the created entities Simple Translation<\/strong><\/p>\n\n\n\n Oh one who incarnated in many births in order to protect all the creatures! Oh the lord of nithyasUris (permanent dwellers of SrIvaikuNtam)! We should be without these births which are the cause for our sorrow and which are with knowledge which is the opposite of truth (we should be without faulty knowledge), with wrongful deeds, physical forms which are full of impurity etc. You should stand firmly and hear my appeal to you from me, your servitor, for the sake of this.<\/p>\n\n\n\n vyAkhyAnam<\/strong><\/p>\n\n\n\n poy ninRa gyAnamum<\/strong> \u2013 this term refers to the knowledge which considers that which is not self as the self, viz. considers body which is not the soul, as the soul. This is called as anyathA gyAnam<\/em> (inaccurate or erroneous knowledge); it is erroneous knowledge because it is about prakruthi<\/em> (primordial matter which is the raw material for all creations) and prAkrutham<\/em> (those which are derived from prakruthi<\/em>); instead of knowledge about true meanings, it is knowledge about untruths. \u00a0SrI vishNu purANam 6-5-87 says \u201cthathgyAnam agyAnamanthOnyadhuktham<\/em>\u201d (that by which we know emperumAn is knowledge; all the rest are only false knowledge). How can we say that whatever is seen by the eyes in prakruthi<\/em> is false knowledge? It is not the way that baudhdha<\/em> follower says as false or mAyAvAdhi<\/em> (one who is a follower of adhvaitham<\/em>) says as thuchcham<\/em> (non-existing). The opinion is that whatever is seen in prakruthi<\/em> is not like AthmA<\/em> (soul). Just as it is said in SrI vishNu purANam 2-13-100 \u201cyaththu kAlAntharENApi nAnyasamgyAmupaithivai pariNAmAdhi sambhUthAn thadhvasthu nrupadhachchakim<\/em>\u201d (that for which this world which keeps changing is present and that which does not change at all, though in the grip of time) AthmA<\/em> does not change unlike the other objects. This remains the same all the time. Since the other objects keep changing constantly, AzhwAr refers to them as false knowledge. ninRa<\/em><\/strong> refers to the fact that these objects have been existing in this samsAram from time immemorial. gyAnamum<\/em><\/strong> \u2013 the state where one who sees prakruthi<\/em>, which is insentient, as something great, leading to the state where self becomes equally insentient. The erroneous knowledge which results from such a state, including mistaking body for AthmA<\/em>.<\/p>\n\n\n\n pollA ozhukkum<\/strong> \u2013 bhagavath kainkaryam<\/em> (carrying out service to emperumAn) will result from having truthful knowledge. When knowledge is erroneous, activities also become erroneous, and would result in not carrying out service to emperumAn. The basic nature of AthmA is to carry out service to emperumAn, just as lakshmaNa had told SrI rAma in SrI rAmAyaNam ayOdhyA kANdam 31-25 \u201caham sarvam kariyshyAmi<\/em>\u201d (I will carry out all services to you) and 31-22 \u201ckurushva mAm anucharaNam<\/em>\u201d (you should order me to carry out service to you). Instead of being like this, one thinks \u201cI am doing\u201d and indulges in all activities other than carrying out service to emperumAn.<\/p>\n\n\n\n azhukkudambum<\/strong> \u2013 the insentient prakruthi<\/em> which is the cause for the above two mentioned characteristics. We can also consider this term to refer to the physical form which is misconstrued as AthmA (ahankAram<\/em> or ego) and those which are considered as one\u2019s own, even though they are not (mamakAram<\/em> or possessiveness). Even mahAbhAratham could not state clearly the difference between prakruthi<\/em> and purusha<\/em> (body and AthmA) just as one cannot clearly separate hay from jackfruit with which it is stuck. However, AzhwAr, since he has been showered with faultless knowledge and devotion by emperumAn, differentiates between prakruthi<\/em> and purusha<\/em> through these three terms:<\/p>\n\n\n\n inninRa nIrmai<\/strong> \u2013 the nature which has got destabilised like this. ammangi ammAL would say that AzhwAr is explaining his position as well that of the people of the world through these words just like a person, who has been hurt badly, would display his blood stained clothes. swAmy ALavandhAr would say – just like the sages of dhaNdakAraNyam who had been hurt by demons would show their scars to SrI rAma, as mentioned in SrI rAmAyaNa AraNya kANdam SlOkam 6-16 \u201cEhi paSya SarIrANi<\/em>\u201d (look at our forms), AzhwAr is showing his AthmA which has been tortured by samsAram. poy ninRa gyAnam . . . .<\/em> \u2013 just like a person who has injuries on his physical form would display them, AzhwAr says \u201clook at this injury; look at this hurt\u201d, displaying the injuries inflicted on his AthmA.<\/p>\n\n\n\n inninRa nIrmai<\/strong> \u2013 this is remaining in a situation when one does not listen to AchArya\u2019s instructions and neither does he listen to the instructions of SAsthras (sacred texts) which are authentic.<\/p>\n\n\n\n ini<\/strong> \u2013 The time when one thought \u201cI am capable of taking care of myself; why should I depend on emperumAn?\u201d has gone. The situation now is \u201cI do not want anything other than what has been given by you\u201d<\/p>\n\n\n\n yAm<\/strong> \u2013 AzhwAr is making the appeal on behalf of all the people since he is able to feel the worthless situation of others and hence is stating this in plural.<\/p>\n\n\n\n uRAmai<\/strong> \u2013 incongruent; not affected. Just as it is said in pUrvamImAmsai \u201cSAsthra palam prayOkthari\u201d (only the person who is going to get benefitted should take efforts to attain it), emperumAn asks of AzhwAr \u201cSince I am considering attaining you as my benefit, I have created several paths such as karmayOgam, gyAnayOgam, bhakthiyOgam etc (the paths of carrying out deeds, gaining knowledge and devotion respectively); why don\u2019t you attain me choosing one of those paths?\u201d AzhwAr responds saying \u201cPlease state the purpose of your taking various incarnations\u201d periya thiruvandhAdhi pAsuram 56 says \u201coruvARu oruvan pugAvARu uRumARum Ayavar thAm<\/em>\u201d (in order to ensure that no sentient entity enters some path [which may not lead to liberation from samsAram] emperumAn incarnated as the cowherd boy, krishNa). If emperumAn takes such care of us, why should anyone follow any other path?<\/p>\n\n\n\n uyir<\/strong> \u2013 did you come here for the sake of pirAttimArs (consorts), thiruvadi (garudan), ananthan (AdhiSEshan) et al?<\/p>\n\n\n\n aLippAn<\/strong> \u2013 did anyone request you to come and incarnate as a human being? Was it not out of your mercy that your incarnations took place? emperumAn himself says in bhagavath gIthA 4-5 \u201cbahUni<\/em>\u201d (many incarnations), confirming that he had taken up many incarnations.<\/p>\n\n\n\n enninRa yOniyumAy<\/strong> \u2013 just as it is said in SrI rAmAyaNam yudhdha kANdam \u201cAthmAnam mAnusham manyE<\/em>\u201d (I consider myself as a mere man), emperumAn takes incarnations as per his wish.<\/p>\n\n\n\n piRandhAy<\/strong> \u2013 emperumAn also takes a birth similar to other human beings, unlike his other incarnations such as narasimha when he appeared suddenly from a pillar or when he came to help the elephant gajEndhran when the elephant called out to him. SrI rAmAyaNam bAla kANdam SlOkam says \u201dthathaScha dhvAdhaSEmAsE<\/em>\u201d(he remained in his mother kauSalyA dhEvi\u2019s womb for twelve months instead of the normal ten months that we all remain for). periyAzhwAr thirumozhi 3-2-8 also reflects the same meaning \u201cpanniru thingaL<\/em>\u201d (twelve months in mother\u2019s womb).<\/p>\n\n\n\n imaiyOr thalaivA<\/strong> – Just as it is said in thiruviruththam pAsuram 21 \u201csUttu nan mAlaigaL<\/em>\u201d (holding nice garlands ready for adorning emperumAn with …), isn\u2019t emperumAn one who is having nithyasUris in paramapadham as those who are \u201cDear to me\u201d? Did he incarnate here since he was not satisfied with nithyasUris alone and wanted to invite those who have shortcomings in their knowledge here? When he became the controller for us too, he became one without any shortcoming.<\/p>\n\n\n\n sarvESwaran told AzhwAr \u201cIf nithyasUris make an appeal to me like this, I would consider that to be a statement of fact. But how can I take your words, when you have been in samsAram from time immemorial, to be true? For how long will these words remain truthful? If I go to people thinking that they are truly calling out to me, they may ask for benefits other than me\u201d. To which AzhwAr responds saying . . . .<\/p>\n\n\n\n mey<\/strong> \u2013 it is not that way. Our appeal is indeed truthful. Just as sthOthra rathnam SlOkam 57 says \u201cvigyApanam idham sathyam<\/em>\u201d (this is a truthful appeal), our appeal too, to you, is truthful.<\/p>\n\n\n\n ninRu<\/strong> \u2013 AzhwAr started his appeal with the first pAsuram in thiruviruththam and ended with thiruvAimozhi 10.7.10 \u201cmangavottu un mAmAyai<\/em>\u201d (rid us of this bondage in samsAram).<\/p>\n\n\n\n kEttaryLAy<\/strong> \u2013 to listen to this is apt for emperumAn. It is only till such time that AzhwAr makes the appeal that AzhwAr has any shortcoming. Once he has enunciated it, if emperumAn does not initiate any action on it, the resulting lowliness is his and not AzhwAr\u2019s.<\/p>\n\n\n\n emperumAn is puzzled that someone, who is in samsAram, is making an appeal without expecting any worldly benefit, which is much against the normal behaviour of a samsAri. His words are totally contrary to those of a samsAri. He wonders as to who it is, who is making such an appeal . . . .<\/p>\n\n\n\n adiyEn<\/strong> \u2013 AzhwAr says that he is emperumAn\u2019s servitor. Had he said, \u201cI\u201d, it would have been at loggerheads with the words spoken thus far. Hence he says \u201cServitor\u201d<\/p>\n\n\n\n seyyum viNNappam<\/strong> \u2013 Had he said \u201cI\u201d in the previous verse, he would have said \u201cWords spoken\u201d here. However, since he said \u201cServitor\u201d he hays \u201cAppeal made\u201d.<\/p>\n\n\n\n vyAkyAthA (commentator for this pAsuram) periyavAchchAn piLLai shows further that this pAsuram explains artha panchakam (five meanings) \u2013 svasvarUpam (nature of self, the jIvAthmA), parasvarUpam (nature of paramAthmA, emperumAn), upAya svarUpam (nature of means, the path which leads us to our goal), upEya svarUpam (nature of goal) and virOdhi svarUpam (nature of hurdle). The words poyninRa gyAnam<\/em> and inninRa nIrmai<\/em> explain the nature of hurdles. The words enninRa yOniyumAyp piRandhAy<\/em> reveal the nature of means. The words imaiyOr thalaivA<\/em> explain the nature of goal. The word adiyEn<\/em> explains the nature of self. The words seyym viNNappam<\/em> reveal that kainkaryam (to emperumAn) is the benefit that one gets on attaining the goal.<\/p>\n\n\n\n We will take up the second pAsuram in the next article.<\/p>\n\n\n\n adiyEn krishNa rAmAnuja dhAsan<\/p>\n\n\n\n archived in https:\/\/divyaprabandham.koyil.org<\/a><\/p>\n\n\n\n pramEyam (goal) \u2013 https:\/\/koyil.org<\/a> SrI: SrImathE SatakOpAya nama: SrImathE rAmAnujAya nama: SrImath varavaramunayE nama: Full Series Previous avathArikai (Introduction) emperumAn shows to AzhwAr the greatness of his svarUpam (basic nature), rUpam (divine form), guNam (auspicious qualities) as well as his wealth of nithya vibhUthi (SrIvaikuNtam) and leelA vibhUthi (materialistic realm). AzhwAr realises the knowledge, activities and the way the … 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":[6,57],"tags":[],"class_list":["post-40010","post","type-post","status-publish","format-standard","hentry","category-iyarpa","category-thiruviruththam"],"_links":{"self":[{"href":"https:\/\/divyaprabandham.koyil.org\/index.php\/wp-json\/wp\/v2\/posts\/40010","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=40010"}],"version-history":[{"count":0,"href":"https:\/\/divyaprabandham.koyil.org\/index.php\/wp-json\/wp\/v2\/posts\/40010\/revisions"}],"wp:attachment":[{"href":"https:\/\/divyaprabandham.koyil.org\/index.php\/wp-json\/wp\/v2\/media?parent=40010"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/divyaprabandham.koyil.org\/index.php\/wp-json\/wp\/v2\/categories?post=40010"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/divyaprabandham.koyil.org\/index.php\/wp-json\/wp\/v2\/tags?post=40010"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}
inninRa nIrmai iniyAm uRAmai\u00a0 uyir aLippAn<\/em>
enninRa yOniyumAyp piRandhAy imaiyOr thalaiva<\/em>
meynninRu kEttaruLAy adiyEn seyyum viNNappamE<\/em><\/p>\n\n\n\n
aLippAn<\/em> \u2013 to protect
enninRa<\/em> – many different types
yOniyumAy<\/em> \u2013 births
piRandhAy<\/em> \u2013 Oh one who incarnated!
imaiyOr<\/em> \u2013 for nithyasUris (permanent dwellers of SrIvaikuNtam)
thalaivA<\/em> \u2013 Oh one who is the Lord!
poynninRa<\/em> \u2013 not being truthful
(considering body as the soul)
gyAnamum<\/em> \u2013 knowledge
pollA ozhukkum<\/em> \u2013 bad conduct
azhukku<\/em> \u2013 deficient
udambum<\/em> \u2013 body
(being like this)
inninRa<\/em> \u2013 of this nature
nIrmai<\/em> \u2013 quality
ini<\/em> \u2013 from now onwards
yAm<\/em> \u2013 we
uRAmai<\/em> \u2013 such that we do not attain
adiyEn<\/em> \u2013 I, who am your servitor
seyyum<\/em> \u2013 make
mey<\/em> \u2013 reality
viNNappam<\/em> \u2013 appeal
ninRu<\/em> \u2013 remaining firm
kEttaruLAy<\/em> \u2013 please listen to, mercifully<\/p>\n\n\n\n
pramANam (scriptures) \u2013 http:\/\/granthams.koyil.org<\/a>
pramAthA (preceptors) \u2013 http:\/\/acharyas.koyil.org<\/a>
SrIvaishNava education\/kids portal \u2013 http:\/\/pillai.koyil.org<\/a><\/p>\n","protected":false},"excerpt":{"rendered":"