SrI:\u00a0 SrImathE SatakOpAya nama:\u00a0 SrImathE rAmAnujAya nama:\u00a0 SrImath varavaramunayE nama:<\/p>\n
Full Series<\/a><\/p>\n Previous<\/a><\/p>\n avathArikai (Introduction)<\/strong><\/p>\n In the previous pAsuram, AzhwAr praised his heart saying \u201cvAzhi mada nenjamE<\/em>\u201d. His heart asked him \u201cWhy should you praise me like this? What did I do?\u201d He replied saying \u201cYou have been here all along to explain the relationship between sarvESvaran and me. Now, you have become the target of his mercy. You have become friendly with him. Was it not because of you that I too got this fortune?\u201d Having celebrated like this, the previous experience (between AzhwAr and sarvESvaran) became like a dream, with the experience limited to internal faculty (mind). AzhwAr desired external union and since that did not fructify, AzhwAr became upset. Looking at his distressed condition, his divine mind asked him \u201cWhat should I do here?\u201d AzhwAr told his mind \u201cGo to the divine feet of narashimhan who tore the heart of hiraNyakasipu and inform him of my condition\u201d. The mind too went, but did not return, which made AzhwAr to become more afflicted. While he desired to be united with perum kEzhalAr<\/em> (sarvESvaran in varAhAvathAram), why is he sending his mind to narasimhAvathAram? Since both the incarnations were benevolent towards followers, he sent the messenger to the latter. In the previous pAsuram when he called his heart as mada nenjamE<\/em> (Oh obedient heart!) it too, not refusing, became favourable towards him and agreed to carry out his task. Now he is disgusted with the same heart. Why did he praise it earlier and why is he disgusted with it now? The mind created deep desire in him for sarvESvaran and nurtured that desire to such an extent that AzhwAr could not sustain himself without uniting with him. Instead of fulfilling that task by being together with him, the heart deserted him. Hence he is disgusted with it. The mind [in all these vyAkyAnams, mind and heart are interchangeably used], apart from being the reason for creating a relationship with sarvESvaran, should also be the reason for attaining mOksham<\/em> (uniting with sarvESvaran in paramapadham). While sarvESvaran is the reason for mOksham<\/em>, why is AzhwAr saying that mind is the casue for mOksham<\/em>? Just as it has been mentioned in SrI rAmAyaNam kishkindhA kANdam 1-127 \u201craraksha dharmENa balEna cha<\/em>\u201d ((lakshmaNa vigilantly) protected (SrI rAma) (with an undespaired mind and) even by his virtue and strength), AzhwAr\u2019s mind should have stayed with him until he attained sarvESvaran and told him \u201cWhatever troubles you have had, I too had experienced with you\u201d. While the words of those who say that only sarvESvaran is the means [for attaining him] are uttered after discriminating between what is apt and what is inapt, there are certain requirements from the chEthana (sentient entity) too who wishes to attain mOksham<\/em>. First he should exist. Even if he exists, he should engage with the means; he should know the purushArtham<\/em> (end-goal or benefit) which is apt for him and a heart which helps to develop ruchi<\/em> (interest \/ taste) in that benefit. Moreover, he should shun the other means, carrying out activities which alone will be apt for sarvESvaran. When sarvESvaran himself is the means and readily available, the reason for the chEthana to continue in samsAram is because the requirements mentioned above have not developed in him. Thus, when the heart should have stayed with him until he attained his end-goal, since it did not do, he is upset with his heart.<\/p>\n Let us go through the pAsiuram and its meanings<\/p>\n madanenjam enRum thamadhenRum Or karumam karudhi Word-by-Word Meanings<\/strong><\/p>\n appon peyarOn<\/em> \u2013 that hiraNyakaSipu\u2019s Simple Translation<\/strong><\/p>\n I sent my mind with the intention of taking refuge under the divine feet of narasimhan, who had torn the broad chest of hiraNyakaSipu. My mind which went like this, instead of returning to me, stayed firmly there itself, considering those divine feet as an apt place for itself. Those who think that our mind is obedient to us and is ours, and who are planning to send it on an errand, would do well to drop that firmness.<\/p>\n vyAkyAnam<\/strong><\/p>\n mada nenjam enRum thamadhenRum<\/strong> \u2013 there is a wrong impression among many that their minds are obedient to them. The mind has been provided by sarvESvaran as an aid along with the physical form to enable the chEthana (sentient entity) to reach his end-goal. Hence they may consider the mind as theirs. Moreover, apart from the physical form and the five senses, sarvESvaran had provided the heart to propel the chEthana towards the end-goal and to create an interest in it. This being the case, there is no fault in thinking that the heart is one\u2019s own. If one were obedient to another and the other person becomes distressed, the obedient entity should stand by that person and tell him \u201cI am also suffering the same difficulties which you suffered\u201d. Also, one who is a SEshan<\/em> (carrying out servitude) should reveal his master\u2019s fame and good qualities. However, AzhwAr says that the heart does not have these qualities.<\/p>\n Or karumam . . .<\/strong> \u2013 some people may be bold enough to send their hearts on errands. If their hearts leave them without carrying out that errand, it is better not to feel sorrowful about it. It is better not to have an attachment to that errand.<\/p>\n If this is the case, let the heart remain like that. Why search for it? . . . .<\/p>\n appon peyarOn <\/strong>\u00a0. . . \u2013 being under his control and being his slave, isn\u2019t this the target for that mind to be engaged in?<\/p>\n appon peyarOn thadanenjam kINda pirAnAr thamadhu adikkIzh vida<\/strong> \u2013 did I leave it in a place where I cannot be successful? Did I not leave it where the one who does benefits for us, is present? AzhwAr feels that the benefit which sarvESvaran did for his follower [prahlAdhan] is as good as having done for him.<\/p>\n appon peyarOn<\/strong> \u2013 prahlAdhan, who was sired by hiraNyakaSipu, recited the divine names of sarvESvaran. Getting angry with him because of this, hiraNyan meted out punishments to his son, which he would mete out to his enemies. Thinking of those cruelties AzhwAr is referring to him as pon peyarOn<\/em>.<\/p>\n Here, the vyAkyAthA explains a few lines from periya thirumozhi pAsuram 2-3-8 paLLiyil Odhi vandha siRuvan<\/em><\/p>\n paLLiyil Odhivandha<\/em> \u2013 whatever the children recite, which they had learnt from their school, is always joyous.<\/p>\n than siRuvan<\/em> \u2013 it would be joyous even if other children recite it. But if it is by one\u2019s own child, it is more delightful.<\/p>\n vAyil Or Ayira nAmam oLLiyavAgippOdha<\/em> \u2013 the words recited by prahlAdhan were such that even if they had been recited by an enemy, one would have fallen at the enemy\u2019s feet!<\/p>\n onRum Or poRuppilanAgi<\/em> \u2013 hiraNyakaSipu had carried out asahyApachAram<\/em> (irreverence, being unable to bear) in the case of prahlAdhan. While he was related to prahlAdhan, being his father, not respecting that, he did to prahlAdhan what enemies would do.<\/p>\n piLLaiyaichchIRi<\/em> \u2013 he gave up prahlAdhan saying \u201cHe is not my son\u201d just because prahlAdhan recited the divine names of sarvESvaran.<\/p>\n AzhwAr is mentioning a connection that he has with him.<\/p>\n thada nenjam<\/strong> \u2013 the huge chest [of hiraNyakaSipu} which had grown to become a prey for sarvESvaran\u2019s divine nails and divine teeth.<\/p>\n kINda<\/strong> \u2013 even when narasimhap perumAn had not torn it, the physical form of hiraNyakaSipu started melting on merely looking at that divine form and fury. Without any difficulty, narasimhap perumAn tore that chest.<\/p>\n pirAnAr<\/strong> \u2013 would narasimhap perumAn, who came running when prahlAdhan\u2019s father himself turned inimical, be able to tolerate should AzhwAr send a messenger due to his distressed condition in separation? While he had helped for prahlAdhan\u2019s clarity of mind, he would indeed help for AzhwAr\u2019s distressed condition. Not only because prahlAdhan had deep devotion, as mentioned in SrI vishNu purANam 1-19-88 \u201dmaththassarvam ahamsarvam<\/em>\u201d (Everything is mine (being a form of bhagavAn), I am everything (having bhagavAn as antharyAmi)), he has devotion with clarity.<\/p>\n thamadhadikkIzh vida<\/strong> \u2013 leaving his heart under such narasimha perumAn\u2019s divine feet.<\/p>\n pOy thida nenjamAy<\/strong> \u2013 his heart, while going to sarvESvaran as AzhwAr\u2019s messenger had thought \u201cAzhwAr is in tears. Will he sustain himself until I return?\u201d But once it reached there, it seemed to have taken his [sarvESvaran\u2019s] nature. When sIthAppirAtti separated from SrI rAma for the second time (due to the disparaging words of a washerman), did he not sustain himself for long? Probably, the heart too took to this nature.<\/p>\n emmai nIththu<\/strong> \u2013 leaving me aside, completely.<\/p>\n inRu . . .<\/strong> \u2013 let us at the least hear that the heart felt bad saying \u201cNow that I have left him, to whom will he cry about his distress in separation? How bad that we have left him like this?\u201d The heart was roaming around, like this.<\/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 (Introduction) In the previous pAsuram, AzhwAr praised his heart saying \u201cvAzhi mada nenjamE\u201d. His heart asked him \u201cWhy should you praise me like this? What did I do?\u201d He replied saying \u201cYou have been here all along to explain the relationship … 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-41821","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\/41821","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=41821"}],"version-history":[{"count":0,"href":"https:\/\/divyaprabandham.koyil.org\/index.php\/wp-json\/wp\/v2\/posts\/41821\/revisions"}],"wp:attachment":[{"href":"https:\/\/divyaprabandham.koyil.org\/index.php\/wp-json\/wp\/v2\/media?parent=41821"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/divyaprabandham.koyil.org\/index.php\/wp-json\/wp\/v2\/categories?post=41821"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/divyaprabandham.koyil.org\/index.php\/wp-json\/wp\/v2\/tags?post=41821"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}
\n<\/em>vida nenjai uRRAr vidavO amaiyum appon peyarOn
\n<\/em>thadanenjam kINda pirAnAr thamadhikkIzh vidappOyth
\n<\/em>thida nenjamAy emmai nIththu inRu thARum thiriginRadhE<\/em><\/p>\n
\nthadam<\/em> \u2013 broad
\nnenjam<\/em> \u2013 chest
\nkINda<\/em> \u2013 tore
\npirAnAr thamadhu<\/em> \u2013 benefactor, sarvESvaran\u2019s
\nadikkIzh<\/em> \u2013 under the divine feet as objective
\nvida<\/em> \u2013 on sending (the mind)
\npOy<\/em> \u2013 going (there)
\nthidam<\/em> \u2013 firmly
\nnenjamAy<\/em> \u2013 having deep belief
\nemmai<\/em> \u2013 us
\nnIththu<\/em> \u2013 leaving
\ninRu thArum<\/em> \u2013 till date
\nthiriginRadhu<\/em> \u2013 is roaming
\n(Hence)
\nnenjam<\/em> \u2013 mind
\nmadam enRum<\/em> \u2013 saying that it is obedient (to us)
\nthamadhu enRum<\/em> \u2013 saying that it is our limb
\nOr karumam<\/em> \u2013 an activity
\nkarudhi<\/em> \u2013 thinking (of doing)
\nnenjai<\/em> \u2013 mind
\nvida<\/em> \u2013 to send (on an errand)\\
\nuRRAr<\/em> \u2013 those who had planned
\nvida<\/em> \u2013 to drop (that activity)
\namaiyum<\/em> \u2013 will be apt<\/p>\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":"