<<< pAsuram 9 pAsuram 10:<\/b><\/p>\n Synopsis:<\/b> Previous pAsurams talked about the fact that one\u2019s AchAryan is a reincarnation of sriman nArAyaNan<\/a> HIMSELF. It is noteworthy to take cognizance of the phrase \u201cthirumAmagaL kozhunan thAne guruvAgi<\/em>\u201d in gyAna sAram pAsuram 39<\/a>.<\/p>\n Having talked about the glories of AchAryan, aruLALa perumAL emberumAnAr<\/a> concludes his work by explaining the significance of the greatest help that he does.<\/p>\n pAsuram:<\/b><\/p>\n iRaiyum uyirum iruvarkkumuLLA<\/em> Phrasal Meanings:<\/b><\/p>\n iRaiyum: sriman nArAyaNan, who is referred by \u201cakAram\u201d or \u201ca\u201d<\/p>\n uyirum: jIvAthmAs , who are referred by \u201cmakAram\u201d or \u201cma\u201d<\/p>\n iruvarkkumuLLA muRaiyum: The relationship between them (as illustrated by the 4th degree case ending) that is nothing but \u201cbeing God\u201d and \u201cbeing servant\u201d<\/p>\n muRaiyE mozhiyum: The ability to clearly enunciate this relationship<\/p>\n maRaiyum: is thirumanthram that is known as the essence of vEdhas (vEdha sAram)<\/p>\n uNarthuvAr illA nAL: During the time when there is no one (no AchAryan) to explain this relationship clearly<\/p>\n onRalla: the two aforementioned, namely jIvAthmA and paramAthmA, its existence will not make any sense and will be irrelevant (thought they exist, their existence is in line with non-existence)<\/p>\n uNdAna pOdhu: But when an AchAryan<\/p>\n uNarththuvAr: explains the meanings of thirumanthram<\/p>\n Ana: those two come to life<\/p>\n Explanation:<\/b><\/p>\n iRaiyum<\/i><\/b> uyirum iruvarkkumuLLA uRaiyum:<\/i><\/b> In the first pAsuram of this grantham that starts with \u201cavvAnavar\u201d, aruLALa perumAL emberumAnAr<\/a> explained the meaning of \u201ca\u201d and who it refers to. HE is none other than sriman nArAyaNan<\/a> HIMSELF. In the subsequent phrase, he explained what is meant by \u201cma\u201d. They constitute anything and everything in this gamut of universe that is not sriman nArAyaNan. This entities are known as jIvAthmAs<\/a>. The relationship between sriman nArAyaNan and the jIvAthmAs was also illustrated as \u201cavvAnavarukku mavvAnavar\u201d. This would mean \u201call the mavvAnavar (who are jIvAthmAs) are indeed for the paramAthmA<\/a> sriman nArAyaNan. This is saying \u201cparamAthmA\u2019s jIvathma\u201d which is like saying \u201cfather\u2019s son\u201d. This is the meaning of the 4th degree case ending of \u201cakAram\u201d that would mean that the jIvAthmAs are for the paramAthmA.<\/p>\n This goes by the thamizh grammar book \u201cnannUl\u201d. In explaining the meaning of the 4th degree case ending as represented by the suffix \u201cku\u201d in avvAnavark\u201dku\u201d, we should first look at the excerpt from nannUl. It says:<\/p>\n \u201cnAngAvadharkku urubAgum kuvvE Here, we can see that \u201cku\u201d would mean \u201cdirect relationship (this for that)\u201d. Hence, going by the thamizh grammar, we can see that the phrase \u201cavvAnavarukku mavvAnavar\u201d would mean \u201cmavvAnavar is for avvAnavar\u201d.<\/p>\n muRaiyE mozhiyum maRaiyum:<\/i><\/b> The aforementioned relationship is being clearly explained in vEdhas, in thirumanthram. In gyAna sAram pAsuram 31 (vEdham oru nAngin utpodindha meipporuLum), it was explained that the meaning of thirumanthram is very much treasured throughout the vEdhas. It stands out the elite meaning of the vEdhas.<\/p>\n uNarththuvAr illA nAL onRalla: <\/i><\/b>This relationship between jIvAthmA<\/a> and paramAthmA<\/a> was not something that is created at one point of time. It was and is there forever. However, unless the time a jIvAthmA realizes this relationship (through the grace of AchAryan), even though both (paramAthmA and jIvAthmA) exists, their existence is non-existent.<\/p>\n Ana uNarththuvAr uNdAna pOdhu: <\/i><\/b>\u201cAna\u201d is a verb. It would mean that the jIvAthma and paramAthma would start to exist (Ana) only when the relationship is revealed by someone. Who can be this someone other than one\u2019s AchAryan. Only an AchAryan can clearly enunciate this relationship to a jIvAthmA, as revealed by thirumanthram. This is what is referred by \u201cuvvAnavar uRaithAr\u201d in the first pAsuram of this work. This is the greatest thing that an AchAryan does for a person. nammAzhvAr<\/a> called this very act \u201caRiyAdhana aRiviththa aththA<\/em>\u201d. periyAzhvAr<\/a> expressed this as \u201cpIdhagavAdaip pirAnAr pirama guruvAgi vandhu\u201d. Thus the greatness and significance of an AchAryan was explained.<\/p>\n end of pramEya sAram!!!<\/b><\/p>\n periya jIyar thiruvadigalE sharanam!!!<\/b><\/p>\n <\/p>\n Translation by santhAnam rAmAnuja dhAsan<\/p>\n Source: https:\/\/divyaprabandham.koyil.org\/index.php\/2015\/12\/prameya-saram-tamil-10\/<\/a><\/p>\n archived in https:\/\/divyaprabandham.koyil.org<\/a><\/p>\n pramEyam (goal) \u2013 https:\/\/koyil.org<\/a> SrI: SrImathE SatakOpAya nama: SrImathE rAmAnujAya nama: SrImath varavaramunayE nama: Full Series <<< pAsuram 9 pAsuram 10: nammAzhwAr – emperumAnAr Synopsis: Previous pAsurams talked about the fact that one\u2019s AchAryan is a reincarnation of sriman nArAyaNan HIMSELF. It is noteworthy to take cognizance of the phrase \u201cthirumAmagaL kozhunan thAne guruvAgi\u201d in gyAna sAram pAsuram 39. … Read more<\/a><\/p>\n","protected":false},"author":11,"featured_media":0,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[14,25],"tags":[],"class_list":["post-6394","post","type-post","status-publish","format-standard","hentry","category-other","category-prameya-saram"],"_links":{"self":[{"href":"https:\/\/divyaprabandham.koyil.org\/index.php\/wp-json\/wp\/v2\/posts\/6394","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\/11"}],"replies":[{"embeddable":true,"href":"https:\/\/divyaprabandham.koyil.org\/index.php\/wp-json\/wp\/v2\/comments?post=6394"}],"version-history":[{"count":0,"href":"https:\/\/divyaprabandham.koyil.org\/index.php\/wp-json\/wp\/v2\/posts\/6394\/revisions"}],"wp:attachment":[{"href":"https:\/\/divyaprabandham.koyil.org\/index.php\/wp-json\/wp\/v2\/media?parent=6394"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/divyaprabandham.koyil.org\/index.php\/wp-json\/wp\/v2\/categories?post=6394"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/divyaprabandham.koyil.org\/index.php\/wp-json\/wp\/v2\/tags?post=6394"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}
\n<\/a><\/p>\n![\"azhwar-emperumanar\"](\"https:\/\/divyaprabandham.koyil.org\/wp-content\/uploads\/2015\/12\/azhwar-emperumanar.jpg\")
<\/a><\/span>nammAzhwA<\/a>r – emperumAnAr<\/a><\/p>\n
\n muRaiyum muRaiyE mozhiyum<\/em>
\n maRaiyum uNarthuvAr illA nAL onRalla Ana<\/em>
\n uNarththuvAr uNdAna pOdhu<\/em><\/p>\n
\nkodai pagai nErchi thagavu adhuvAdhal
\nporuttu muRai Adhiyin indhaRkku idhu poruLE\u201d<\/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":"