{"id":11287,"date":"2016-09-19T07:31:25","date_gmt":"2016-09-19T07:31:25","guid":{"rendered":"http:\/\/divyaprabandham.koyil.org\/?p=11287"},"modified":"2016-09-19T07:31:25","modified_gmt":"2016-09-19T07:31:25","slug":"thirumalai-16","status":"publish","type":"post","link":"https:\/\/divyaprabandham.koyil.org\/index.php\/2016\/09\/thirumalai-16\/","title":{"rendered":"thirumAlai &#8211; 16 &#8211; sUdhanAyk kaLvanAgi"},"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 style=\"text-align: justify;\"><a href=\"https:\/\/divyaprabandham.koyil.org\/index.php\/2016\/07\/thirumalai\/\">Full series<\/a><\/p>\n<p style=\"text-align: justify;\"><a href=\"https:\/\/divyaprabandham.koyil.org\/index.php\/2016\/09\/thirumalai-15\/\">&lt;&lt; Previous<\/a><\/p>\n<p style=\"text-align: justify;\"><a href=\"https:\/\/divyaprabandham.koyil.org\/wp-content\/uploads\/2016\/09\/periyaperumal-art-4.jpg\"><img loading=\"lazy\" decoding=\"async\" class=\"aligncenter wp-image-11294\" src=\"https:\/\/divyaprabandham.koyil.org\/wp-content\/uploads\/2016\/09\/periyaperumal-art-4.jpg\" alt=\"periyaperumal-art-4\" width=\"504\" height=\"343\" srcset=\"https:\/\/divyaprabandham.koyil.org\/wp-content\/uploads\/2016\/09\/periyaperumal-art-4.jpg 600w, https:\/\/divyaprabandham.koyil.org\/wp-content\/uploads\/2016\/09\/periyaperumal-art-4-300x204.jpg 300w\" sizes=\"auto, (max-width: 504px) 100vw, 504px\" \/><\/a><\/p>\n<p style=\"text-align: justify;\"><strong><u>avathArikai (Introduction)<\/u><\/strong><\/p>\n<p style=\"text-align: justify;\">In the previous pAsuram, <a href=\"http:\/\/acharyas.koyil.org\/index.php\/thondaradippodi-azhwar\/\">AzhwAr<\/a> divined that his doubts regarding the path to attaining <a href=\"http:\/\/acharyas.koyil.org\/index.php\/sriman-narayanan\/\">emperumAn<\/a> and the purushArtham (goal) were clarified by emperumAn. Having got rid of the doubt, in this pAsuram, AzhwAr says that emperumAn created a flood of affection in him, towards emperumAn.<\/p>\n<p>\u0b9a\u0bc2\u0ba4\u0ba9\u0bbe\u0baf\u0bcd\u0b95\u0bcd \u0b95\u0bb3\u0bcd\u0bb5\u0ba9\u0bbe\u0b95\u0bbf\u0ba4\u0bcd \u0ba4\u0bc2\u0bb0\u0bcd\u0ba4\u0bcd\u0ba4\u0bb0\u0bcb\u0b9f\u0bc1 \u0b87\u0b9a\u0bc8\u0ba8\u0bcd\u0ba4 \u0b95\u0bbe\u0bb2\u0bae\u0bcd<br \/>\n\u0bae\u0bbe\u0ba4\u0bb0\u0bbe\u0bb0\u0bcd \u0b95\u0baf\u0bb2\u0bcd \u0b95\u0ba3\u0bcd \u0b8e\u0ba9\u0bcd\u0ba9\u0bc1\u0bae\u0bcd \u0bb5\u0bb2\u0bc8\u0baf\u0bbf\u0bb2\u0bcd \u0baa\u0b9f\u0bcd\u0b9f\u0bc1\u00a0\u0b85\u0bb4\u0bc1\u0ba8\u0bcd\u0ba4\u0bc1\u0bb5\u0bc7\u0ba9\u0bc8\u0baa\u0bcd<br \/>\n\u0baa\u0bcb\u0ba4\u0bb0\u0bc7 \u0b8e\u0ba9\u0bcd\u0bb1\u0bc1 \u0b9a\u0bca\u0bb2\u0bcd\u0bb2\u0bbf\u0baa\u0bcd \u0baa\u0bc1\u0ba8\u0bcd\u0ba4\u0bbf\u0baf\u0bbf\u0bb2\u0bcd \u0baa\u0bc1\u0b95\u0bc1\u0ba8\u0bcd\u0ba4\u0bc1 \u0ba4\u0ba9\u0bcd\u0baa\u0bbe\u0bb2\u0bcd<br \/>\n\u0b86\u0ba4\u0bb0\u0bae\u0bcd \u0baa\u0bc6\u0bb0\u0bc1\u0b95 \u0bb5\u0bc8\u0ba4\u0bcd\u0ba4 \u0b85\u0bb4\u0b95\u0ba9\u0bcd \u0b8a\u0bb0\u0bcd \u0b85\u0bb0\u0b99\u0bcd\u0b95\u0bae\u0bcd \u0b85\u0ba9\u0bcd\u0bb1\u0bc7.<\/p>\n<p style=\"text-align: justify;\"><em>sUdhanAyk kaLvanAgith thUrththarOdu isaindha kAlam<\/em><br \/>\n<em>mAdharAr kayal kaN ennum valaiyuL pattu azhundhuvEnaip<\/em><br \/>\n<em>pOdharE enRu sollip pundhiyuL pugundhu thanpAl<\/em><br \/>\n<em>Adharam peruga vaiththa azhagan uR arangam anRE<\/em><\/p>\n<h3><a href=\"http:\/\/yourlisten.com\/sarathy.thothathri\/thirumalai-16\" target=\"_blank\" rel=\"noopener\">Listen<\/a><\/h3>\n<p><iframe style=\"width: 100%;\" src=\"\/\/yourlisten.com\/embed\/html5?17594337\" frameborder=\"0\"><\/iframe><\/p>\n<p style=\"text-align: justify;\"><strong><u>Word by word Meaning<\/u><\/strong><\/p>\n<p>sUdhan Ay \u2013 saying that there is no <a href=\"https:\/\/granthams.koyil.org\/2013\/03\/12\/thathva-thrayam-iswara-who-is-god\/\">ISwaran<\/a> (<a href=\"http:\/\/acharyas.koyil.org\/index.php\/sriman-narayanan\/\">emperumAn<\/a>), dharmam (virtuous ways) and adharmam (evil ways)<br \/>\nkaLvan Agi \u2013 claiming that AthmA (soul) is mine and not ISwaran\u2019s<br \/>\ndhUrththarOdu isaindha kAlam \u2013 during the time of being together with those who are engaged in worldly pursuits.<br \/>\nmAdharAr \u2013 women\u2019s<br \/>\nkayal kaN ennum \u2013 in the beautiful fish-like eyes<br \/>\nvalaiyuL pattu \u2013 caught in the net<br \/>\nazundhuvEnai \u2013 I, who am sinking<br \/>\npOdhu arE enRu solli \u2013 calling out \u201ccome here\u201d<br \/>\npundhiyuL pugundhu \u2013 entering my heart<br \/>\nthanpAl Adharam peruga vaiththa azhagan \u2013 <a href=\"http:\/\/acharyas.koyil.org\/index.php\/sriman-narayanan\/\">emperumAn<\/a>, who created a flood of affection towards him<br \/>\nUr \u2013 dwelling place<br \/>\narangam anRE \u2013 is it not thiruvarangam?<\/p>\n<p style=\"text-align: justify;\"><strong><u>vyAkhyAnam (Explanatory Notes)<\/u><\/strong><\/p>\n<p style=\"text-align: justify;\"><strong>sUdhanAyk kaLvanAgi<\/strong> \u2013 <a href=\"http:\/\/acharyas.koyil.org\/index.php\/thondaradippodi-azhwar\/\">AzhwAr<\/a> describes his earlier status. <em>sUdhu <\/em>(deception) is stealing someone else\u2019s belongings even as the other person is watching. <em>kaLavu<\/em> (theft) is taking someone else\u2019s belonging, thinking it\u2019s one\u2019s own. In the context of this pAsuram, these two words indicate the negation of meanings as propounded in <em>pramANams<\/em> (evidence). For example, the deadly act of considering the <a href=\"https:\/\/granthams.koyil.org\/2013\/03\/06\/thathva-thrayam-chith-who-am-i\/\">AthmA (soul)<\/a> which is the property of <a href=\"http:\/\/acharyas.koyil.org\/index.php\/sriman-narayanan\/\">emperumAn<\/a> as one\u2019s own is <em>kaLavu<\/em>. People with good behaviour would think that AthmA is a servitor to emperumAn, that emperumAn is the master of AthmA, that any act which makes emperumAn happy is puNya (virtuous deed) and that which makes emperumAn unhappy is pApa (sin). But people with fallacious reasoning will object to all these and call these as false. Such an act on the part of the illogical persons to cause delusion in the minds of the others and convert them as atheists [here atheism is that which does not believe in vEdhas] similar to themselves is <em>sUdhu<\/em>. The <em>sUdhu<\/em> and <em>kaLavu<\/em> mentioned in this pAsuram are more dangerous than the definitions that we had seen at the beginning of this paragraph with regard to worldly issues. vyAkhyAthA explains this through examples. The crime committed by a person stealing a gem is far higher than that committed by a person stealing a stick. Similarly stealing an article from a vaidhika (one practising vEdhas) brAhmaNa is more serious than stealing the same article from a chaNdALan (one who is below the 4<sup>th<\/sup> varNa). Here (in this pAsuram), the stolen entity <a href=\"https:\/\/granthams.koyil.org\/2013\/03\/06\/thathva-thrayam-chith-who-am-i\/\">AthmA<\/a> is very dear to emperumAn, like his kousthubha maNi [an ornament adorning his chest]. Thus the sin committed in stealing this invaluable entity AthmA from the lord of all, <a href=\"http:\/\/acharyas.koyil.org\/index.php\/sriman-narayanan\/\">emperumAn<\/a>, is unbounded.<\/p>\n<p style=\"text-align: justify;\">If what the samsAri indulges in is deception and theft, he would be moving with other samsAris with similar bent of mind. <a href=\"http:\/\/acharyas.koyil.org\/index.php\/thondaradippodi-azhwar\/\">AzhwAr<\/a> says that in the next phrase&#8230;..<\/p>\n<p style=\"text-align: justify;\"><strong>dhUrththarOdu isaindha kAlam<\/strong> \u2013 the time spent, instead of with emperumAn who is our ordained lord, with those who are fully engaged in worldly pursuits, and who are not congruous with our basic nature. \u00a0<em>isaindha kAlam <\/em>\u2013 since AzhwAr is unable to bring himself to even think about that period, he feels saddened that he spent his life this way. He is unable to put a time frame for the number of years that he had spent in the company of such people. While the svarUpam of the <a href=\"https:\/\/granthams.koyil.org\/2013\/03\/06\/thathva-thrayam-chith-who-am-i\/\">AthmA<\/a> is to be with other SrIvaishNavas, he had gone astray by being with those who cause incalculable harm, AzhwAr laments. While being with bhAgavathas (followers of <a href=\"https:\/\/granthams.koyil.org\/2013\/03\/12\/thathva-thrayam-iswara-who-is-god\/\">bhagavAn<\/a>) will enable one to get involved with matters relating to <a href=\"http:\/\/acharyas.koyil.org\/index.php\/sriman-narayanan\/\">emperumAn<\/a>, being with people going after worldly pursuits will only push us into the quagmire of worldly matters.<\/p>\n<p style=\"text-align: justify;\"><strong>mAdharAr kayaRkaN ennum valaiyuL pattu azhundhuvEnai<\/strong> \u2013 I, who gets caught in the net of fish-like eyes of women, and unable to extricate from it.\u00a0 <em>mAdharAr<\/em> \u2013 the samsAri immersed in worldly pursuits will look at a woman merely as a woman and will not bother about her lineage or practices. kayaRkaN \u2013 the women, though sharp like a knife in their hearts, will enslave the samsAri with their mere glance, by making him believe that they cannot sustain themselves if he leaves. <em>valaiyuL pattu<\/em> \u2013 while it goes by the name of eye, it is actually a net which is used for catching samsAri, just as nets are used to catch animals. <em>pattu azhundhuvEnai<\/em> \u2013 just like an animal which gets caught in a net will not be able to escape, the samsAri also gets trapped by the net in the form of eye, unable to extricate himself. Just as the person who laid the net to catch the animal will not come near the net, these women, who had laid a trap for him, will not make themselves easily available to him. They know the lowliness of the so called enjoyment since at the end of the act, they have to go in search of water to purify themselves and hence keep themselves at a distance.\u00a0 <em>azhundhuvEnai<\/em> \u2013 since the samsAri does not know their inner thoughts, he gets trapped by the outer net like eyes and suffers.\u00a0 <em>valaiyutpattu azhundhuvEnai<\/em> \u2013 the term <em>pattu<\/em> denotes that it is impossible to extricate; <em>valaiyuL<\/em> indicates that there is nothing to enjoy and only sorrow will remain; <em>azhundhuvEnai<\/em>\u00a0 indicates that this sorrow is made to appear as if it were a pleasure.<\/p>\n<p style=\"text-align: justify;\">Now <a href=\"http:\/\/acharyas.koyil.org\/index.php\/thondaradippodi-azhwar\/\">AzhwAr<\/a> explains how <a href=\"http:\/\/acharyas.koyil.org\/index.php\/sriman-narayanan\/\">periya perumAL (SrI ranganAthan)<\/a> redeemed him from the sorrowful state that he had got sunk in&#8230;<\/p>\n<p style=\"text-align: justify;\"><strong>pOdharE enRu<\/strong> \u2013 periya perumAL asks the AzhwAr \u201cAzhwIr! (Oh, AzhwAr) desiring what, have you sunk yourself in?\u201d AzhwAr responds \u201cdue to my poor taste, despite knowing that it is not proper, I have sunk myself in the eyes which engaged me. If a virtuous person were to show his beautiful eyes befitting his nature, I would engage with those eyes and enjoy that virtuous person\u201d periya perumAL decides that he would redeem AzhwAr from the lowly eyes of women by showing his eyes. Removing the screen between them, he shows AzhwAr his divine eyes. <a href=\"http:\/\/acharyas.koyil.org\/index.php\/thirumangai-azhwar\/\">thirumangai AzhwAr<\/a> in periya thirumozhi 7.1.9 says \u201cuyirkkellAm thAyAyaLikkinRa thaNdAmaraikkaN\u201d \u2013 the comforting eyes which shower motherly affection on all creatures. periya perumAL tells AzhwAr \u201cAzhwIr! Look at the person who has the eyes that you like so much! See here!\u201d AzhwAr wonders at the beauty of <a href=\"http:\/\/acharyas.koyil.org\/index.php\/sriman-narayanan\/\">emperumAn<\/a>\u2019s divine eyes and compares with the eyes that he had seen earlier (women\u2019s) and decides that these eyes [of emperumAn] are befitting his svarUpam and is able to redeem his heart from the fishnet-like eyes of women. hanuman tells sIthApirAtti \u201c<em>rAma: kamalapathrAksha: sarvasathva manOhara: <\/em>I <em>rUpa dhAkshiNyasampanna: prasUthO janakAthmajE! <\/em>II\u201d \u2013 Oh sIthapirAtti! rAma has lotus-petal like divine eyes. He attracts all creatures (including a monkey like me) with those beautiful eyes. He is full of qualities such as beauty of the physical form and kindness of his AthmA. Thus even a sworn bachelor such as hanuman, was attracted to and got engaged with those divine eyes.<\/p>\n<p style=\"text-align: justify;\"><strong>pundhiyuL pugundhu<\/strong> \u2013 the word pundhi is normally used with thoughts [memory]. Here it refers to the heart from where thoughts emanate. The meaning conveyed here is \u201che entered the heart as antharyAmi (indwelling soul) of <a href=\"http:\/\/acharyas.koyil.org\/index.php\/thondaradippodi-azhwar\/\">AzhwAr<\/a>. The reason for Azhwar moving away from <a href=\"http:\/\/acharyas.koyil.org\/index.php\/sriman-narayanan\/\">emperumAn<\/a> from time immemorial is his heart. When emperumAn wanted to enter his heart, AzhwAr did not oppose it and hence he entered his heart.<\/p>\n<p style=\"text-align: justify;\">What did he do after entering his heart? &#8230;&#8230;&#8230;<\/p>\n<p style=\"text-align: justify;\"><strong>thanpAl Adharam peruga vaiththa<\/strong> \u2013 he made <a href=\"http:\/\/acharyas.koyil.org\/index.php\/thondaradippodi-azhwar\/\">AzhwAr<\/a> to show his affection, which he had been showing all along towards worldly matters, now towards him. Just as water is diverted from fallow land to the field, emperumAn made AzhwAr\u2019s affection beneficial. p<em>eruga <\/em>\u2013 he made the affection grow very big, bigger than <a href=\"https:\/\/granthams.koyil.org\/2013\/03\/06\/thathva-thrayam-chith-who-am-i\/\">chith (sentient)<\/a> entity, bigger than <a href=\"https:\/\/granthams.koyil.org\/2013\/03\/12\/thathva-thrayam-iswara-who-is-god\/\">ISwara entity (himself)<\/a> just as <a href=\"http:\/\/acharyas.koyil.org\/index.php\/nammazhwar\/\">nammAzhwAr<\/a> says in thiruvAimozhi 10.10.10 \u201c<em>adhanil periya<\/em>\u201d \u2013 bigger than everything. <em>vaiththu <\/em>\u2013 AzhwAr had nothing in him for <a href=\"http:\/\/acharyas.koyil.org\/index.php\/sriman-narayanan\/\">emperumAn<\/a> to do this. It was due to emperumAn\u2019s causeless mercy, similar to those keeping water pots in summer for all people.<\/p>\n<p style=\"text-align: justify;\">By displaying what, did emperumAn make <a href=\"http:\/\/acharyas.koyil.org\/index.php\/thondaradippodi-azhwar\/\">AzhwAr<\/a> to show affection?\u00a0 &#8230;&#8230;<\/p>\n<p style=\"text-align: justify;\"><strong>azhagan <\/strong>\u2013 he showed his unparalleled divine beauty, just as <a href=\"http:\/\/acharyas.koyil.org\/index.php\/nammazhwar\/\">nammAzhwAr<\/a> says in thiruvAimozhi 5.3.4 \u201c<em>pEramar kAdhal kadal pruaiya viLaiviththa kAramar mEni nam kaNNan<\/em>\u201d \u2013 the physical beauty of krishNa was such that the love that it created in the eyes of the beholder was much bigger than the ocean. For upAsakas (those who are immersed in bhakthi yOga), karma yOga and gyAna yOga would complement bhakthi yOga. In the same way, for <a href=\"http:\/\/acharyas.koyil.org\/index.php\/thondaradippodi-azhwar\/\">AzhwAr<\/a>, <a href=\"http:\/\/acharyas.koyil.org\/index.php\/sriman-narayanan\/\">emperumAn<\/a>\u2019s beauty took the place of karma gyAna yOga and complemented his bhakthi. emperumAn\u2019s beauty removed his doubt \u201c<em>aiyyappAdu aRuththuth thOnRum azhagan\u201d <\/em>[<a href=\"https:\/\/divyaprabandham.koyil.org\/index.php\/2016\/09\/thirumalai-15\/\">previous pAsuram<\/a>] and developed his affection \u201c<em>Adharam perugavaiththa azhagan<\/em>\u201d \u2013 this pAsuram. a<em>zhagan<\/em> also means one who has beauty as his identity.<\/p>\n<p style=\"text-align: justify;\"><strong>Ur arangamanRE<\/strong> \u2013 the place of dwelling of emperumAn, who was waiting for the right moment to enter his heart, is thiruvarangam, says the <a href=\"http:\/\/acharyas.koyil.org\/index.php\/thondaradippodi-azhwar\/\">AzhwAr<\/a>. By saying <em>arangamanRe<\/em> (it is only thiruvarangam) AzhwAr implies that <em>paramapadham<\/em> (SrIvaikuNtam) is there only for convening his court, thus making it as a place to stay from time to time, whereas thiruvarangam is his permanent dwelling place. Unlike <em>paramapadham<\/em> which is unapproachable for samsAris, this place (thiruvarangam) is one which they can enter and enjoy whenever they acquire the taste in <a href=\"http:\/\/acharyas.koyil.org\/index.php\/sriman-narayanan\/\">emperumAn<\/a> related matters.<\/p>\n<p style=\"text-align: justify;\">We shall next see the 17<sup>th<\/sup> pAsuram.<\/p>\n<p style=\"text-align: justify;\">adiyEn krishNa ramanuja dasan<\/p>\n<p style=\"text-align: justify;\">archived in <a href=\"https:\/\/divyaprabandham.koyil.org\">https:\/\/divyaprabandham.koyil.org<\/a><\/p>\n<p style=\"text-align: justify;\">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) In the previous pAsuram, AzhwAr divined that his doubts regarding the path to attaining emperumAn and the purushArtham (goal) were clarified by emperumAn. Having got rid of the doubt, in this pAsuram, AzhwAr says that emperumAn created a flood &#8230; <a title=\"thirumAlai &#8211; 16 &#8211; sUdhanAyk kaLvanAgi\" class=\"read-more\" href=\"https:\/\/divyaprabandham.koyil.org\/index.php\/2016\/09\/thirumalai-16\/\" aria-label=\"Read more about thirumAlai &#8211; 16 &#8211; sUdhanAyk kaLvanAgi\">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-11287","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\/11287","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=11287"}],"version-history":[{"count":0,"href":"https:\/\/divyaprabandham.koyil.org\/index.php\/wp-json\/wp\/v2\/posts\/11287\/revisions"}],"wp:attachment":[{"href":"https:\/\/divyaprabandham.koyil.org\/index.php\/wp-json\/wp\/v2\/media?parent=11287"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/divyaprabandham.koyil.org\/index.php\/wp-json\/wp\/v2\/categories?post=11287"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/divyaprabandham.koyil.org\/index.php\/wp-json\/wp\/v2\/tags?post=11287"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}