{"id":10167,"date":"2016-08-06T15:20:48","date_gmt":"2016-08-06T15:20:48","guid":{"rendered":"http:\/\/divyaprabandham.koyil.org\/?p=10167"},"modified":"2016-08-06T15:20:48","modified_gmt":"2016-08-06T15:20:48","slug":"thirumalai-3","status":"publish","type":"post","link":"https:\/\/divyaprabandham.koyil.org\/index.php\/2016\/08\/thirumalai-3\/","title":{"rendered":"thirumAlai &#8211; 3 &#8211; vEdha nUl pirAyam"},"content":{"rendered":"<p style=\"text-align: center;\"><small>SrI:\u00a0 SrImathE SatakOpAya nama:\u00a0 SrImathE rAmAnujAya nama:\u00a0 SrImath varavaramunayE nama:<\/small><\/p>\n<p><a href=\"https:\/\/divyaprabandham.koyil.org\/index.php\/2016\/07\/thirumalai\/\">Full series<\/a><\/p>\n<p><a href=\"https:\/\/divyaprabandham.koyil.org\/index.php\/2016\/08\/thirumalai-2-part-2\/\">&lt;&lt; Previous<\/a><\/p>\n<p><a href=\"https:\/\/divyaprabandham.koyil.org\/wp-content\/uploads\/2015\/04\/Reincarnation.jpg\"><img loading=\"lazy\" decoding=\"async\" class=\"aligncenter size-full wp-image-2108\" src=\"https:\/\/divyaprabandham.koyil.org\/wp-content\/uploads\/2015\/04\/Reincarnation.jpg\" alt=\"Reincarnation\" width=\"325\" height=\"401\" srcset=\"https:\/\/divyaprabandham.koyil.org\/wp-content\/uploads\/2015\/04\/Reincarnation.jpg 325w, https:\/\/divyaprabandham.koyil.org\/wp-content\/uploads\/2015\/04\/Reincarnation-243x300.jpg 243w\" sizes=\"auto, (max-width: 325px) 100vw, 325px\" \/><\/a><\/p>\n<p><strong>avathArikai (introduction)<\/strong><\/p>\n<p>After hearing from <a href=\"http:\/\/acharyas.koyil.org\/index.php\/thondaradippodi-azhwar\/\">AzhwAr<\/a> in the previous pAsuram that he does not want <em>paramapadham<\/em> (SrIvaikuNtam), <a href=\"http:\/\/acharyas.koyil.org\/index.php\/sriman-narayanan\/\">emperumAn<\/a> tells him \u201csince you do not want paramapadham, stay in samsAram, which is rubbing shoulders with kOyil [in our sampradhAyam, kOyil refers to SrIrangam] and keep enjoying my names\u201d. AzhwAr tells him \u201c having gone deep into this aspect, I can tell you that this samsAram has so many faults that there is no time to recite your divine names. Hence I do not want this samsAram\u201d. When emperumAn asks him as to what the shortfalls are in samsAram which prevent him from reciting his names, AzhwAr explains him these faults in this pAsuram. Due to such faults, AzhwAr says that reciting emperumAn\u2019s divine names generates a sweetness in him. This makes him hate the samsAram despite being habituated with samsAram due to innumerable births. Let us look at the pAsuram:<\/p>\n<p>\u0bb5\u0bc7\u0ba4 \u0ba8\u0bc2\u0bb2\u0bcd \u0baa\u0bbf\u0bb0\u0bbe\u0baf\u0bae\u0bcd \u0ba8\u0bc2\u0bb1\u0bc1 \u0bae\u0ba9\u0bbf\u0b9a\u0bb0\u0bcd\u0ba4\u0bbe\u0bae\u0bcd \u0baa\u0bc1\u0b95\u0bc1\u0bb5\u0bb0\u0bc7\u0bb2\u0bc1\u0bae\u0bcd<br \/>\n\u0baa\u0bbe\u0ba4\u0bbf\u0baf\u0bc1\u0bae\u0bcd \u0b89\u0bb1\u0b99\u0bcd\u0b95\u0bbf\u0baa\u0bcd\u0baa\u0bcb\u0b95\u0bc1\u0bae\u0bcd \u0ba8\u0bbf\u0ba9\u0bcd\u0bb1\u0ba4\u0bbf\u0bb2\u0bcd \u0baa\u0ba4\u0bbf\u0ba9\u0bc8\u0baf\u0bbe\u0ba3\u0bcd\u0b9f\u0bc1<br \/>\n\u0baa\u0bc7\u0ba4\u0bc8 \u0baa\u0bbe\u0bb2\u0b95\u0ba9\u0bcd \u0b85\u0ba4\u0bbe\u0b95\u0bc1\u0bae\u0bcd \u0baa\u0bbf\u0ba3\u0bbf \u0baa\u0b9a\u0bbf \u0bae\u0bc2\u0baa\u0bcd\u0baa\u0bc1\u0ba4\u0bcd \u0ba4\u0bc1\u0ba9\u0bcd\u0baa\u0bae\u0bcd<br \/>\n\u0b86\u0ba4\u0bb2\u0bbe\u0bb2\u0bcd \u0baa\u0bbf\u0bb1\u0bb5\u0bbf \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<p><em>vEdhanUl pirAyam nURu manisarthAm puguvarElum<\/em><br \/>\n<em> pAdhiyum uRangippOgum ninRa ippathinaiyANdu<\/em><br \/>\n<em> pEdhai pAlagan adhAgum piNi pasi mUpputh thunbam<\/em><br \/>\n<em> AdhalAl piRavi vENdEn arangaMa nagaruLAnE<\/em><\/p>\n<h3><a href=\"http:\/\/yourlisten.com\/sarathy.thothathri\/thirumalai-03\" target=\"_blank\" rel=\"noopener\">Listen<\/a><\/h3>\n<p><iframe loading=\"lazy\" style=\"width: 100%;\" src=\"\/\/yourlisten.com\/embed\/html5?17567854\" width=\"300\" height=\"150\" frameborder=\"0\"><\/iframe><\/p>\n<p><strong>Word-by-word Meaning<br \/>\n<\/strong><br \/>\naranga mA nagar uLAne \u2013 Oh, one who is dwelling in the town of thiruvarangam<br \/>\nmanisarthAm \u2013 samsAris (those who live in this materialistic realm)<br \/>\nvEdha nUl \u2013 as per vEdha SAsthram (as laid out in the holy scriptures)<br \/>\nnURu pirAyam puguvarElum \u2013 though they may live for hundred years<br \/>\npAdhiyum \u2013 half of that, i.e. 50 years<br \/>\nuRangippOgum \u2013 will be spent \u00a0sleeping<br \/>\nninRa ippadhinaiyANdu \u2013 the balance 50 years<br \/>\npEdhai \u2013 in the ignorant state of infancy<br \/>\npAlagan \u2013 in childhood state<br \/>\nadhu Agum \u2013 (later) going after worldly pleasures in the state of youth<br \/>\npiNi \u2013 being trapped by diseases [in each of the states mentioned above]<br \/>\npasi \u2013time spent in satisfying\u00a0 the hunger that is created by the five senses<br \/>\nmUppu \u2013 being in old age<br \/>\nthunbam \u2013 time spent in various other sorrowful ways<br \/>\nAdhalAl\u00a0 &#8211; since the entire life is being spent in such activities,<br \/>\npiRavi \u2013 (such lowly) birth<br \/>\nvENdEn \u2013 I will never desire<\/p>\n<p><strong>vyAkhyAnam (Explanatory Notes)<\/strong><\/p>\n<p><strong>vEdha nUl pirAyam nURu<\/strong> \u2013 As manu smrithi says \u201c<em>vEdha SAsthrA virOdhi nA<\/em>\u201d \u00a0&#8211; one who delves into vEdhas (which have been approved by rishis), smrithis which discuss dharma (righteousness) and delves into these using logic, \u00a0without being inimical to vEdha SAsthras, understands dharma; others do not.\u00a0 <a href=\"http:\/\/acharyas.koyil.org\/index.php\/thondaradippodi-azhwar\/\">AzhwAr<\/a> has replaced the word SAsthras with \u201cnUl\u201d and has called it as \u201cvEdha nUl\u201d. Another meaning for vEdha nUl is it is a combination of vEdhas and texts. Texts are SrIsUkthis (great works) composed by learned persons\u00a0 such as rishis, AzhwArs and AchAryas, who had full knowledge of vEdhas.<\/p>\n<p><strong>pirAyam nURu<\/strong> \u2013 vEdhas say \u201c<em>sathAyurvai purusha:<\/em>\u201d \u2013 the life of jIvAthmAs is 100 years. This is the boundary as determined by vEdhas. This is the upper limit and does not mean that every jIvAthmA will live upto the age of 100 years.<\/p>\n<p><strong>manisar<\/strong> \u2013 this limit of 100 years is as measured by yardstick applied to<em> badhdhAthmAs<\/em> (human beings bound in <em>leelA vibhUthi<\/em> or materialistic realm) and not by dhEva mAnam or brahma mAnam (yardstick applied to celestial persons or brahmA). Instead of 12,000 years for dhEvas or kalpam (thousands of lakhs of years) for brahmA, it is 100 years for \u201cmanisar\u201d (bhadhdhAthmAs).<\/p>\n<p><strong>thAm<\/strong> \u2013 The bhadhdhaAthmA can die any day from the day that he enters the womb, but still believes that he has a long life and makes many plans in his life for holding onto several things. Taking pity on such bhadhdhAthmAs, <a href=\"http:\/\/acharyas.koyil.org\/index.php\/thondaradippodi-azhwar\/\">AzhwAr<\/a> says \u201cmanisar thAm\u201d [such people], both with a sense of wonder and sorrow.<\/p>\n<p><strong>puguvarElum<\/strong> \u2013 if at all they live this life [for 100 years]. [This is because, as mentioned earlier, there is no definitive period that has been granted to bhadhdhAthmAs ,unlike dhEvas or brahmA]. The bhadhdhAthmA may die (i) in the womb itself, (ii) at the time of coming out of the womb, (iii) just after being born, (iv) within a few days of being born, (v) in infancy, (vi) in youth when the person goes about with arrogance, (vii) in middle or old age. Hence it is difficult to specify the longevity for bhadhdhAthmAs. This is quoted from vishNu purAnam (<em>garbhE vileeyathE bhUyO jAyamAnOsthamEthi cha<\/em>&#8230;..). People, not knowing the uncertainty of their life-span, get excited with sunrise and sunset \u2013 at sunrise they feel happy that they are going to earn by working during the day and at sunset they feel happy that they can spend their time with their families, using the money earned during the day. The same meaning was mentioned in SrI rAmAyaNa (<em>nandhanthyudhitha AdhithyE\u00a0 nandhanthyasthamithE ravow<\/em>&#8230;&#8230; \u2013 they feel happy when sun rises and they feel happy when the sun sets, but they do not understand that a day has passed [when they haven\u2019t thought of <a href=\"https:\/\/granthams.koyil.org\/2013\/03\/12\/thathva-thrayam-iswara-who-is-god\/\">bhagavAn<\/a>] in their lives). Thus, despite so many uncertainties, if they still live for 100 years by some means or the other&#8230;..<\/p>\n<p><strong>pAdhiyum uRangippOgum<\/strong> \u2013 half the life is wasted in sleep. This is similar to half a farmer\u2019s produce getting wasted through various means [eaten by insects, rodents, swept away by breeze etc]. <a href=\"http:\/\/acharyas.koyil.org\/index.php\/thondaradippodi-azhwar\/\">AzhwAr<\/a> feels saddened that half the time, which should have been spent in reciting the divine names of <a href=\"http:\/\/acharyas.koyil.org\/index.php\/sriman-narayanan\/\">emperumAn<\/a>, has been wasted in such sleep. lakshmaNa had kept himself awake to carry out kainkaryam to perumAL (SrI rAma) and sIthA. We should have been like that, says AzhwAr. \u201c<em>sathatham kIrththayantha<\/em>&#8230;.\u201d (<a href=\"http:\/\/githa.koyil.org\/\">SrI bhagavath gIthA<\/a> 9.14) \u2013 they keep reciting my names always, says krishNa about his devotees.<\/p>\n<p>For the next phrase, there are two versions: one is ninRadhil padhinaiyANdu and the other is ninRa ippadhinaiyANdu. Let us consider both.<\/p>\n<p><strong>ninRadhil padhinaiuANdu<\/strong> \u2013 of the remaining part of life, fifteen years are spent as infant and child (when the <a href=\"https:\/\/granthams.koyil.org\/2013\/03\/06\/thathva-thrayam-chith-who-am-i\/\">jIvAthmA<\/a> is ignorant and is totally dependent on others) and another fifteen years are spent as youth, indulging in worldly pleasures [as youth, the jIvAthmA is expected to know about emperumAn but chooses not to know].<\/p>\n<p><strong>ninRa ippadhinaiyANdu<\/strong> &#8211;\u00a0 here it says that the remaining part of life is ten times 5 years, viz. 50 years. Instead of saying \u201cappadhinaiyANdu\u201d (with some amount of superiority), <a href=\"http:\/\/acharyas.koyil.org\/index.php\/thondaradippodi-azhwar\/\">AzhwAr<\/a> refers it to as \u201cippadhinaiyANdu\u201d as he considers it being lowly, as all the planning of the jIvAthmA does not appeal to him.<\/p>\n<p><strong>pEdhai<\/strong> \u2013 infant days. This is a stage when the jIvAthmA is not even qualified to recite the divine names of <a href=\"http:\/\/acharyas.koyil.org\/index.php\/sriman-narayanan\/\">emperumAn<\/a>. For its needs, good and bad, it is dependent on its mother. This stage could include a part of childhood also.<\/p>\n<p><strong>pAlagan adhAgum <\/strong>\u2013 <em>pAlagan<\/em> is childhood stage when it engages in playful acts for which one cannot even get angry with the child. It is not the age when one would get angry with the child for not reciting emperumAn\u2019s divine names.<\/p>\n<p><strong>adhAgum<\/strong> \u2013 it is the stage after childhood, when he becomes a youth and starts indulging in worldly pleasures. Now, he accrues knowledge but wastes it totally. It would appear that he was better off as an ignorant child, dependent on his mother, than this stage of youth when his knowledge is wasted on pleasurable ways.<\/p>\n<p><strong>piNi<\/strong> <strong>pasi<\/strong> \u2013 disease and hunger. Due to his indulgence in wrongful activities, before his youthfulness ends, he is attacked by diseases. He tries to cure these by suitable medication. By then, he gets hungry \u2013 the hunger here is of his five senses, each of which demands its needs for satisfying.\u00a0 Just as <a href=\"http:\/\/acharyas.koyil.org\/index.php\/nammazhwar\/\">nammAzhwAr<\/a> said in thiruvAimozhi 7.1.10 \u201c<em>aivar thisai thisai valiththeRRuginRanar<\/em>\u201d (the five senses pull me in different directions) and as <a href=\"http:\/\/acharyas.koyil.org\/index.php\/thirumangai-azhwar\/\">thirumangai AzhwAr<\/a> said in periya thirumozhi 7.7.7 \u201c<em>aivar aRuththuth thinRida anji ninnadaindhEn<\/em>\u201d (i surrendered to you, in fear, as the five senses are prying and eating me), these five senses keep demanding appeasement. As the disease gets cured, the demands of the five sense increase. In olden days, when a person is in the throes of death, he would gift a golden idol of yama (the dhEvathA for righteousness) so that he can escape death. The person who receives it would know fully well that he would come under yama\u2019s grip, but he still takes it so that he can make money out of it and satisfy his senses. Thus, people would do anything (including hurting others to extract money, working fervently to earn money) to satisfy their senses. But this ultimately leads to illness.<\/p>\n<p><strong>mUppu<\/strong> \u2013 old age.\u00a0 By now, old age settles in. This old age is a terrible thing for all. Even when he is not fit to enjoy the worldly pleasures, he still gets tempted. As <a href=\"http:\/\/acharyas.koyil.org\/index.php\/thirumangai-azhwar\/\">thirumangai AzhwAr<\/a> said in periya thirumozhi 1.3.5, \u201c<em>paNdu kAmarAnavARum<\/em>\u201d (he was a pleasure-seeker in younger days), he wants to keep talking about his deeds in satisfying the senses in younger days, and satisfy himself in his old age. Around this time, death approaches him like a bolt from the blue (<em>thunbam<\/em> that we are going to see next, is referred to as death).<\/p>\n<p><strong>thunbam<\/strong> \u2013 grief (death). Thus, as he keeps suffering in his old age, death sneaks in on him suddenly. This is most grievous. He loses connection with his friends, relatives, cows (wealth), properties etc. As said in vishNu purANam \u201c<em>bAlye krIdanasakthA:\u00a0 youwanE vishyAnmukhA: <\/em>I<em> agyA nayanthyaSakthAScha vArdhakam samupasthitham <\/em>II\u201d (he indulges in playful acts in childhood, in worldly pleasures as youth, and as he goes about his life without proper knowledge and getting to be an invalid, he is seized by grief and death). Thus, <a href=\"http:\/\/acharyas.koyil.org\/index.php\/thondaradippodi-azhwar\/\">AzhwAr<\/a> says<\/p>\n<p><strong>AdhalAl piRavi vENdEn<\/strong> \u2013 hence I do not want birth. Just as a farmer, who goes to buy a piece of land for cultivation, tells the existing owner of the land that \u201cthis much of area is too deep; this much of area is too high; this has lot of sand; there is a stream going in between\u201d and tries to reduce the price of the land drastically, <a href=\"http:\/\/acharyas.koyil.org\/index.php\/thondaradippodi-azhwar\/\">AzhwAr<\/a> tells <a href=\"http:\/\/acharyas.koyil.org\/index.php\/sriman-narayanan\/\">emperumAn<\/a> \u201cof the 100 years that you have given me, I spend 50 in sleep, balance 50 in infancy, childhood, youthful state, disease, hunger, old age etc; hence how can I recite your divine names? Hence I do not want birth\u201d. emperumAn tells AzhwAr, \u201cyou said in the first pAsuram that you do not want SrIvaikuNtam and in the second pAsuram, you do not want samsAram. I have only two vibhUthis (properties- nithya vibhUthi or SrIvaikuNtam and leelA vibhUthi or samsAram). Where do I keep you?\u201d AzhwAr responds<\/p>\n<p><strong>aranga mA nagar uLAnE<\/strong> \u2013 outside the two vibhUthis, is it so difficult to find a place for me in the third vibhUthi , kOyil? (in our sampradhAyam, kOyil refers to SrIrangam). <a href=\"http:\/\/acharyas.koyil.org\/index.php\/sriman-narayanan\/\">emperumAn<\/a> asks <a href=\"http:\/\/acharyas.koyil.org\/index.php\/thondaradippodi-azhwar\/\">AzhwAr<\/a>, \u201cwould not the issues that you had mentioned earlier with infancy, childhood, youthful state etc not trouble you in SrIrangam?\u201d AzhwAr says \u201ceven in infancy, for <em>annaprAsanam<\/em> (first time that solid food is given to the infant), elders will take the infant to kOyil; as child, he will join with other children and follow the procession of selvar (processional idol of emperumAn); as youth, he will go to the temple looking for his lady-love; thus, the child is always connected with the beauty of emperumAn without any break. This will purify the person and remove his attachment to worldly pleasures\u201d. How about old age? He cannot walk to the temple for having dharSan of emperumAn. When this happens, emperumAn (uthsavar) comes out of the temple and gives dharSan to the old person and keeps the connection strong. Even in dreams, it will be emperumAn\u2019s form which will be seen. As mentioned in gAruda purANam about SrIrangam \u201c<em>pavithram paramam puNyam dhESOyam sarva kAMa dhuk<\/em>\u201d \u2013 this dhivyadhESam (holy place) is sacred, will lead the dwellers to a high status [giving them SrIvaikuNtam] and will grant all their noble wishes.<\/p>\n<p>Hence this dhivyadhESam (SrIrangam) possesses all the special features that the <a href=\"http:\/\/acharyas.koyil.org\/index.php\/thondaradippodi-azhwar\/\">AzhwAr<\/a> desires is the summary for the third pAsuram.<\/p>\n<p>We shall next move on to the 4<sup>th<\/sup> pAsuram \u201c<em>moyththa valvinaiyuL<\/em>\u201d.<\/p>\n<p>adiyEn krishNa ramanuja dasan<\/p>\n<p>archived in <a href=\"https:\/\/divyaprabandham.koyil.org\">https:\/\/divyaprabandham.koyil.org<\/a><\/p>\n<p>pramEyam (goal) \u2013 <a href=\"https:\/\/koyil.org\/\" target=\"_blank\" rel=\"nofollow noopener\">https:\/\/koyil.org<\/a><br \/>\npramANam (scriptures) \u2013 <a href=\"http:\/\/granthams.koyil.org\">http:\/\/granthams.koyil.org<\/a><br \/>\npramAthA (preceptors) \u2013 <a href=\"http:\/\/acharyas.koyil.org\">http:\/\/acharyas.koyil.org<\/a><br \/>\nSrIvaishNava education\/kids portal \u2013 <a href=\"https:\/\/pillai.koyil.org\/\">http:\/\/pillai.koyil.org<\/a><\/p>\n","protected":false},"excerpt":{"rendered":"<p>SrI:\u00a0 SrImathE SatakOpAya nama:\u00a0 SrImathE rAmAnujAya nama:\u00a0 SrImath varavaramunayE nama: Full series &lt;&lt; Previous avathArikai (introduction) After hearing from AzhwAr in the previous pAsuram that he does not want paramapadham (SrIvaikuNtam), emperumAn tells him \u201csince you do not want paramapadham, stay in samsAram, which is rubbing shoulders with kOyil [in our sampradhAyam, kOyil refers to &#8230; <a title=\"thirumAlai &#8211; 3 &#8211; vEdha nUl pirAyam\" class=\"read-more\" href=\"https:\/\/divyaprabandham.koyil.org\/index.php\/2016\/08\/thirumalai-3\/\" aria-label=\"Read more about thirumAlai &#8211; 3 &#8211; vEdha nUl pirAyam\">Read more<\/a><\/p>\n","protected":false},"author":10,"featured_media":0,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[10,38],"tags":[],"class_list":["post-10167","post","type-post","status-publish","format-standard","hentry","category-mudhalayiram","category-thirumalai"],"_links":{"self":[{"href":"https:\/\/divyaprabandham.koyil.org\/index.php\/wp-json\/wp\/v2\/posts\/10167","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=10167"}],"version-history":[{"count":0,"href":"https:\/\/divyaprabandham.koyil.org\/index.php\/wp-json\/wp\/v2\/posts\/10167\/revisions"}],"wp:attachment":[{"href":"https:\/\/divyaprabandham.koyil.org\/index.php\/wp-json\/wp\/v2\/media?parent=10167"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/divyaprabandham.koyil.org\/index.php\/wp-json\/wp\/v2\/categories?post=10167"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/divyaprabandham.koyil.org\/index.php\/wp-json\/wp\/v2\/tags?post=10167"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}