<< Previous<\/a><\/p>\n avathArikai (Introduction) In the first pAsuram, AzhwAr<\/a> spoke about the purity that reciting emperumAn<\/a>\u2019s divine names gave him and how it made him great (to the extent of keeping his feet on the heads of yama and his followers). In this pAsuram (the 2nd<\/sup>) he speaks about how great the divine names are, as a source of enjoyment. vyAkhyAthA (commentator) asks here as to why AzhwAr had mentioned about the purity that the divine names give in the first pAsuram and how sweet they are and fit for enjoyment in the 2nd<\/sup> pAsuram, and not vice versa? i.e. why did he not say first that they are sweet and fit for enjoyment in the first and how they purified him in the second pAsuram? He himself gives the explanation \u2013 if a person were sick, the sickness has to be cured first and only then he can enjoy milk. In the same way, when the fear of yama is there in the mind, one cannot enjoy the sweetness of reciting the divine names. First the fear of yama has to be removed. This is the reason that AzhwAr mentioned about the purity that he obtained by reciting emperumAn\u2019s divine names first and then the joy that he found, in the second. Reciting the divine names will bestow whatever benefit that a prayOjanAnthaparar<\/em> (one who is engaged in worldly pleasures and pursuits) desires; it will remove the hurdles in the path of a upAyANtharanishtar<\/em> (one who is attempting to reach emperumAn through means other than prapaththi<\/em> or surrendering) and purify him; it will provide the means for spending remaining days (like a pastime) for a prapannan<\/em> (one who has surrendered to emperumAn). This is similar to a pearl diver exchanging his pearl for rice or fruits or such lowly materials; or selling it to a merchant for a price and the merchant who knows its value offering it to the king for a higher price and the king wearing it as on ornament. Thus the same pearl can be sold for a very low value, for a high value or be an ornament adorning the king. This is the case with divine names at the hands of a prayOjanAnthaparar<\/em>, an upAyAntharanishtar<\/em> and a prapannan<\/em>.<\/p>\n The vyAkhyAthA gives another explanation for connecting the first and second pAsurams: emperumAn<\/a> tells AzhwAr<\/a> that he has recited his divine names. He would like to present a gift (SrIvaikuNtam) to the AzhwAr. emperumAn says that it is not possible for him not to give that gift to one who has recited his names and it is also not possible for the person to whom he has given the gift, to reject it. So, please accept this gift, says emperumAn. AzhwAr says that the joy of reciting his divine names itself is enough for him and he doesn\u2019t want any other gift to enjoy, as a gift for this.<\/p>\n \u0baa\u0b9a\u0bcd\u0b9a\u0bc8\u0bae\u0bbe \u0bae\u0bb2\u0bc8 \u0baa\u0bcb\u0bb2\u0bcd \u0bae\u0bc7\u0ba9\u0bbf \u0baa\u0bb5\u0bb3\u0bb5\u0bbe\u0baf\u0bcd \u0b95\u0bae\u0bb2\u0b9a\u0bcd \u0b9a\u0bc6\u0b99\u0bcd\u0b95\u0ba3\u0bcd pachchaimA malaipOl mEnip pavaLavAik kamalach chengaN<\/em>![\"periyaperumal\"](\"https:\/\/divyaprabandham.koyil.org\/wp-content\/uploads\/2014\/12\/periyaperumal.jpeg\")
<\/a><\/p>\n
\n<\/strong><\/p>\n
\n\u0b85\u0b9a\u0bcd\u0b9a\u0bc1\u0ba4\u0bbe \u0b85\u0bae\u0bb0\u0bb0\u0bc7\u0bb1\u0bc7 \u0b86\u0baf\u0bb0\u0bcd\u0ba4\u0bae\u0bcd \u0b95\u0bca\u0bb4\u0bc1\u0ba8\u0bcd\u0ba4\u0bc7 \u0b8e\u0ba9\u0bcd\u0ba9\u0bc1\u0bae\u0bcd
\n\u0b87\u0b9a\u0bcd\u0b9a\u0bc1\u0bb5\u0bc8 \u0ba4\u0bb5\u0bbf\u0bb0 \u0baf\u0bbe\u0ba9\u0bcd \u0baa\u0bcb\u0baf\u0bcd \u0b87\u0ba8\u0bcd\u0ba4\u0bbf\u0bb0\u0bb2\u0bcb\u0b95\u0bae\u0bcd \u0b86\u0bb3\u0bc1\u0bae\u0bcd
\n\u0b85\u0b9a\u0bcd\u0b9a\u0bc1\u0bb5\u0bc8 \u0baa\u0bc6\u0bb1\u0bbf\u0ba9\u0bc1\u0bae\u0bcd \u0bb5\u0bc7\u0ba3\u0bcd\u0b9f\u0bc7\u0ba9\u0bcd \u0b85\u0bb0\u0b99\u0bcd\u0b95\u0bae\u0bbe \u0ba8\u0b95\u0bb0\u0bc1\u0bb3\u0bbe\u0ba9\u0bc7.<\/p>\n
\n achchuthA amararERE Ayartham kozhundhE ennum<\/em>
\n ichchuvai thavira yAnpOy indhiralOgam ALum<\/em>
\n achchuvai peRineum vENdEn arangamA nagaruLAnE<\/em><\/p>\nListen<\/a><\/h3>\n