thiru viNNagarath thEn - part 7 - iRuth"thEn"

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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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