SrI: SrImathE SatakOpAya nama: SrImathE rAmAnujAya nama: SrImadh varavara munayE 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 In pAsuram 106, AzhwAr had mercifully said \u201cnin pugazhkkalAlor nEsamillai nenjamE<\/em>\u201d affirming that emperumAn\u2019s quality of helping in times of danger was his refuge and in pAsuram 107, he had mercifully said \u201cninkazhaRkalAl nEsa pAsam eththiRaththum vaiththidEn<\/em>\u201d, affirming that emperumAn\u2019s divine feet which remove his followers\u2019 enemies are his refuge. Hearing this emperumAn thinks in his divine mind \u201cYou could enjoy me in parama padham using these\u201d. AzhwAr responds in this pAsuram \u201cEven if I get to enjoy all the opulence in this world along with the happiness of enjoying mOksham, I will not desire any benefit other than paramabhakthi, which is attaining you\u201d. Just as nammAzhwAr had said in thiruvAsiriyam 2 \u201culagam mUnRinodu nal vIdu peRinum nEriya kAdhal anbil inbin thERal amudhaveLLaththAnAm siRappu vittu \u2013 koLvadhu eNNumO theLLiyOr kuRippE<\/em>\u201d (Will those with knowledge consider enjoying all the wealth of the worlds along with mOksham, when compared with the act of submerging in the nectar-like ocean of affection for emperumAn and the desire to attain him?) this AzhwAr too says \u201cI do not need mOksham too. It is enough if I have paramabhakthi towards you (sustaining in the presence of emperumAn and perishing otherwise)\u201d<\/p>\n\n\n\n kEdil sIr varaththanAyk kedum varaththayanaran<\/em> Word-by-Word Meanings<\/strong><\/p>\n\n\n\n kEdil sIr varaththanAya ayan <\/em>\u2013 brahmA who had got unlimited wealth through boon, his Simple Translation<\/strong><\/p>\n\n\n\n Even if I attain the lands of brahmA, who has unlimited wealth through boon, of sivan, who has the act of destruction as boon and of indhran, who has a thousand eyes, along with such mOksham and enjoy without any deficiency, will I desire, through my heart, anything other than the desire of uniting with you?<\/p>\n\n\n\n vyAkyAnam (Commentary)<\/strong><\/p>\n\n\n\n kEdil sIr varaththanAyk kedum varaththu ayan aran<\/strong> \u2013 this should be rearranged as “kEdil sIr varaththanAya ayan kedum varaththanAya aran<\/em>” to get cogent meaning. The term varaththanAya <\/em>has got transformed as varaththanAy<\/em> to fit with the metrics of thamizh poems. The meaning for this verse is – brahmA has obtained emperumAn\u2019s grace to have indestructible wealth till the end of kalpa kAlam <\/em>(the longevity of brahmA) and rudhran, who has obtained emperumAn\u2019s grace to destroy all the entities which had been created by that brahmA. Here, the term varaththanAya<\/em> would refer to one who has obtained boon from emperumAn. Alternatively, the term varaththan<\/em> could be taken to refer to varadhan<\/em>, one who bestows boons. Then the meaning will be: kEdil sIr<\/em> \u2013 having indestructible wealth, varaththanAya ayan<\/em> \u2013 brahmA, who is capable of bestowing this boon on his followers; kedum sIr<\/em> \u2013 one who has obtained destroying everyone, as his wealth, varaththanAya aran<\/em> \u2013 rudhran, who is capable of bestowing this as a boon to his followers.<\/p>\n\n\n\n nAdinOdu nattamAyiraththan nAdu naNNinum<\/strong> \u2013 even if I get the lands of brahmA and rudhran, along with the land of indhran who has thousand eyes. nattam<\/em> \u2013 eye; nattamAyiraththan<\/em>– indhran who has thousand eyes. The term nAdu<\/em> refers to the wealth in the land. In other words, if I alone were to get the wealth of the three celestial entities of brahmA, rudhran and indhran; it is not possible for one person to attain all their wealth. The opinion is \u2013 even if all the wealth were to come to me.<\/p>\n\n\n\n vIdadhAna bOgam eydhi<\/strong> \u2013 more than all the wealth mentioned above, attaining the enjoyment of mOksham which is carrying out kainkaryam to emperumAn, which is the ultimate benefit and when compared to which, all the wealth mentioned above will appear like a drop of water [in an ocean]. Usage of the term vIdu adhAna bOgam<\/em> indicates that it is the most eminent mOksham of carrying out kainkaryam to emperumAn, which is the ultimate benefit, and not the lowly mOksham such as kaivalya mOksham<\/em> [where an AthmA enjoys itself instead of carrying out kainkaryam to emperumAn] or the mOksham attained by sAdhanabhkthas<\/em> [those who carry out a means on their own to attain emperumAn] where, even after attaining emperumAn, they focus on enjoying emperumAn and becoming pleased [instead of making him happy by carrying out kainkaryam to him]<\/p>\n\n\n\n vIRRirundha pOdhilum<\/strong> \u2013 vIRRirukkai<\/em> refers to being with splendour. In other words, being without any shortcoming in the aids for carrying out kainkaryam to emperumAn; or, being fulfilled with unmatched brahmAnandham<\/em> (supreme happiness). Wouldn\u2019t aids for kainkaryam for an entity in mOksham come through sankalpam<\/em> (thought) alone? Alternatively, this could be construed as being with a splendour on having attained all the wealth of brahmA, rudhran and indhran, along with mOksham, compared to nithyasUris and mukthAthmAs.<\/p>\n\n\n\n kUdum Asai alladhu onRu koLvanO kuRippilE<\/strong> \u2013 will I desire through my heart anything other than the stage of paramabhakthi wherein I cannot sustain myself without you and with the thought of being with you all the time? It has been mentioned in SrI vishNu purANam 1-20-27 “dharmArthakAmai<\/em>: kim thasya mukthisthasya karE sthithA<\/em> l samastha jagathAm mUlE yasya bhakthi<\/em>: sthirA thvayi<\/em> ll” (To one who has unwavering devotion towards you, who are the causative factor for the worlds, what is the purpose of benefits such as dharmam<\/em> (righteousness), artham<\/em> (opulence) and kAmam<\/em> (pleasures)? He has the ultimate benefit of mOksham<\/em> (parama padham) itself with him) and in jithanthE SlOkam 1-11 “vigyAnam yadhidham prAptham yadhidham sthAnam Arjitham<\/em> l janmAntharE\u2019pi mE dhEva mAbhUth thasya parikshaya<\/em>: ll” (Oh emperumAn! Let there be no shortcoming in any birth to the knowledge that adiyEn<\/em> (this servitor) has attained (that you are the means and the ultimate benefit) and the state that adiyEn<\/em> has reached (about the firmness of this knowledge)). In line with these pramANams, if there is no slackening of faith in the firmness of means [that it is only emperumAn] and that paramabhakthi alone is the ultimate benefit, there is no need to even reach mOksham; even if there is rebirth, it is not a hurdle. This is the belief of those who are deeply involved with emperumAn through their knowledge and devotion.<\/p>\n\n\n\n Next, we will take up the 109th<\/sup> pAsuram of this prabandham.<\/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: SrImadh varavara munayE nama: Full Series << Previous avathArikai (Introduction) In pAsuram 106, AzhwAr had mercifully said \u201cnin pugazhkkalAlor nEsamillai nenjamE\u201d affirming that emperumAn\u2019s quality of helping in times of danger was his refuge and in pAsuram 107, he had mercifully said \u201cninkazhaRkalAl nEsa pAsam eththiRaththum vaiththidEn\u201d, affirming … Read more<\/a><\/p>\n","protected":false},"author":10,"featured_media":0,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[10,37],"tags":[],"class_list":["post-52943","post","type-post","status-publish","format-standard","hentry","category-mudhalayiram","category-thiruchchandha-viruththam"],"_links":{"self":[{"href":"https:\/\/divyaprabandham.koyil.org\/index.php\/wp-json\/wp\/v2\/posts\/52943","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=52943"}],"version-history":[{"count":2,"href":"https:\/\/divyaprabandham.koyil.org\/index.php\/wp-json\/wp\/v2\/posts\/52943\/revisions"}],"predecessor-version":[{"id":52966,"href":"https:\/\/divyaprabandham.koyil.org\/index.php\/wp-json\/wp\/v2\/posts\/52943\/revisions\/52966"}],"wp:attachment":[{"href":"https:\/\/divyaprabandham.koyil.org\/index.php\/wp-json\/wp\/v2\/media?parent=52943"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/divyaprabandham.koyil.org\/index.php\/wp-json\/wp\/v2\/categories?post=52943"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/divyaprabandham.koyil.org\/index.php\/wp-json\/wp\/v2\/tags?post=52943"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}
nAdinOdu nattam AyiraththanAdu naNNinum<\/em>
vIdadhAna bOgam eydhi vIRRirundha pOdhilum<\/em>
kUdum Asai alladhonRu koLvanO kuRippilE<\/em><\/p>\n\n\n\n
kedum varaththu<\/em> \u2013 getting the act of destruction as boon
aran<\/em> \u2013 sivan\u2019s too
nAdinOdu<\/em> \u2013 along with their lands
nAttam Ayiraththan<\/em> \u2013 indhran, who has a thousand eyes, his
nAdu<\/em> \u2013 land
naNNinum <\/em>\u2013 even if I attain
vIdu adhAna<\/em> \u2013 in the form of such mOksham
bOgam<\/em> \u2013 enjoyment
eydhi<\/em> \u2013 attaining
vIRRirundha pOdhilum<\/em> \u2013 even if it is there without any deficiency
kuRippil<\/em> \u2013 through the heart
kUdum Asai alladhu<\/em> \u2013 other than the desire of uniting with you
onRu koLvanO<\/em> \u2013 will I desire?<\/p>\n\n\n\n
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