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thiru viNNagarath thEn - part 7 - iRuth"thEn"

From the Bhakti List Archives

Sampath Rengarajan • Sat Jul 07 2001 - 23:30:56 PDT 


Srimadh Azhagiya Singar thiruvadikaLE saraNam

(Summary: One more reference is presented for poRuth"thEn". The 2nd
of the 21 thEn is referred here as iRuth"thEn". The phrase  "poRuL,
inbam" or Arttha and kAmA is extensively discussed).

thiru viNNagarath thEn - part 7 - iRuth"thEn"

Dear bAgawathAs,

       Earlier it was cited that the "nenchil poRuththiya thEn" was
none  other than the nitya thEn thAyAr HERself. When thAyAr (who is
residing in  the  thirumArbu)  gets  pradhAnam  in  a  thiru  nAmam
(example "poo maNNu mAthu porunthiya mArban" of Sri rAmAnuja nooRRu
anthAthi) such  perumaL  gets the radiance of "poN niRam" or golden
color due to the very presence, pradhAnanam & influence (medaitrix)
of the thAyAr (in  the  thiru  mArbu).  Such  Lord is known as "Pon
niRam" porunthia appan or ponnappan (*).

         The word  iruth"thEn" comes from iRu.  "iRu"  has  several
meanings of which one of the main meaning is "to give". iRuth"thEn"
means adiyEn gave up. What are the things that Sri AzhwAr gave up ?
These  are   "poruL"  and "inbam" or ArthA and kAmA. ie..Sri AzhwAr
gave up his attachement to artthA and  kAmam.  Besides  this direct
meaning, the phrase "poRuL, inbam" is used in many  different  ways
in this pasuram. Importantly this phrase is sandwiched between  two
other phrases and is used by both these two  phrases  as well. ie..
The first three phrases are as follows.

1. PoRutthEn pun sol nenchil
2. poRul inbam ena irAndum iRutthEn
3. Aim pulankatku kadan Ayina vAyil otti aRuththEn

Hence  there  are  three main usage for this phrase "poruL, inbam".
In  this part  we  will see as to how it is used in connection with
the first phrase. ie.. Currently  we  will see as to how it is used
for the phrase  "poRutthEn  pun  sol". If Sri AzhwAr has to provide
materialistic gifts to the so called  bandhukkaL  mentioned in  the
earlier  pravEsam, then he has to have the material in abundance to
give them. Material can be in any form. Money, gold, dravyam, rice,
food and so on. It seems Sri AzhwAr have been giving out all  these
things  to  his bandhukkaL for a long time hoping that some of them
will  try  to live as  a Srivaishanava. However it didnot happen as
mentioned earlier and they all behaved like an avaishnava.

	When one do "sthuthi pAdal" (praising one) it  was all meant
for fetching all these ArtthAs or  materials. It is said that during
the early century many "kavis" or  poets  used  to sing in praise of
the Kings and Lords  and  get rewarded with so   much  of  materials
such as gold, cow, land rice, etc. adiyEn gave up all such materials
and helped all the bandhukkaLs. adiyEn had the pleasure of giving up
all these arthAs. This  is anyway an Oru alpa santhOsham. But adiyEn
derived immense pleasure in  parting these  materials to the bhandus.
The inbam or kAmA need not  be  a sexual feeling alone. Inbam can be
termed as joy as well. ie.. adiyEn   gave  up  all the attachment to
arthAs or materials and derived a great joy by giving them to  many.  But 
adiyEn gave up that joy also as adiyEn realised the greatest  of
all the joy is to serve you my lord Sri thEnappan or Sri Oppiliappan.

Sri kumuthavaLLi nAcchiyAr samEtha Sri thirumangai AzhwAr
thiruvadikaLE saraNam
Sri boomidEvith thAyAr samEtha Sri Oppiliappan thiruvadikaLE saraNam.
adiyEn irAmAnusa dAsan
thiruk kudanthai Sampath Rengarajan

(*) - Thus Sri AzhwAr was also referring to  Sri Ponnappan  or  Sri
POnnappath"thEn"  of  thiruviNNagaram. This viLakkam or explanation
on the  thiru  namam and the Lord Sri POnnappan is provided further
in the current series "adiyArkku ennai AtpaduththinAn" on Lord  Sri
thiru vEngadamudaiyAn. It was also briefly presented in  an article
titled as  "thanthanan thanathAL  nizhaLE" published for Sri Oppili
appan mAniccka  koNdai malar samarppaNam (The contents of this 1999
malar  will  be  published  in the web very soon and  links will be
provided from Sri Oppiliappan web site).
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