{"id":11521,"date":"2016-09-30T15:06:09","date_gmt":"2016-09-30T15:06:09","guid":{"rendered":"http:\/\/divyaprabandham.koyil.org\/?p=11521"},"modified":"2016-09-30T15:06:09","modified_gmt":"2016-09-30T15:06:09","slug":"thirumalai-20","status":"publish","type":"post","link":"https:\/\/divyaprabandham.koyil.org\/index.php\/2016\/09\/thirumalai-20\/","title":{"rendered":"thirumAlai &#8211; 20 &#8211; pAyu nIr arangam thannuL"},"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-19\/\">&lt;&lt; Previous<\/a><\/p>\n<p style=\"text-align: justify;\"><a href=\"https:\/\/divyaprabandham.koyil.org\/wp-content\/uploads\/2015\/01\/periyaperumal-art-2.jpg\"><img loading=\"lazy\" decoding=\"async\" class=\"aligncenter size-full wp-image-873\" src=\"https:\/\/divyaprabandham.koyil.org\/wp-content\/uploads\/2015\/01\/periyaperumal-art-2.jpg\" alt=\"periyaperumal-art-2\" width=\"480\" height=\"360\" srcset=\"https:\/\/divyaprabandham.koyil.org\/wp-content\/uploads\/2015\/01\/periyaperumal-art-2.jpg 480w, https:\/\/divyaprabandham.koyil.org\/wp-content\/uploads\/2015\/01\/periyaperumal-art-2-300x225.jpg 300w\" sizes=\"auto, (max-width: 480px) 100vw, 480px\" \/><\/a><\/p>\n<p><strong><u>avathArikai (Introduction)<\/u><\/strong><\/p>\n<p>In the previous pAsuram when the samsAris heard <a href=\"http:\/\/acharyas.koyil.org\/index.php\/thondaradippodi-azhwar\/\">AzhwAr<\/a>\u2019s involvement with <a href=\"http:\/\/acharyas.koyil.org\/index.php\/sriman-narayanan\/\">periya perumAL<\/a> and his resultant suffering [his tears preventing him from seeing the wonderful form of periya perumAL], they told AzhwAr \u201cwho don\u2019t you keep aside this involvement with <a href=\"http:\/\/acharyas.koyil.org\/index.php\/sriman-narayanan\/\">emperumAn<\/a> and enjoy like us, taking care of food and clothing so that you will not have to bother about the body melting and you can be steady and firm like us?\u201d AzhwAr responds saying \u201cwe realise after seeing periya perumAL in this sleeping posture that he is doing this for our sake. We know our svarUpam (basic nature); how can we be like you, not being involved with emperumAn related matter, and exhibit our ahankAram and mamakAram (ego and possessiveness) like you?\u201d<\/p>\n<p>Let us look at the pAsuram and its meanings.<\/p>\n<p>\u0baa\u0bbe\u0baf\u0bc1 \u0ba8\u0bc0\u0bb0\u0bcd \u0b85\u0bb0\u0b99\u0bcd\u0b95\u0bae\u0bcd \u0ba4\u0ba9\u0bcd\u0ba9\u0bc1\u0bb3\u0bcd \u0baa\u0bbe\u0bae\u0bcd\u0baa\u0ba3\u0bc8\u0baa\u0bcd \u0baa\u0bb3\u0bcd\u0bb3\u0bbf \u0b95\u0bca\u0ba3\u0bcd\u0b9f<br \/>\n\u0bae\u0bbe\u0baf\u0ba9\u0bbe\u0bb0\u0bcd \u0ba4\u0bbf\u0bb0\u0bc1 \u0ba8\u0ba9\u0bcd \u0bae\u0bbe\u0bb0\u0bcd\u0bb5\u0bc1\u0bae\u0bcd \u0bae\u0bb0\u0b95\u0ba4 \u0b89\u0bb0\u0bc1\u0bb5\u0bc1\u0bae\u0bcd \u0ba4\u0bcb\u0bb3\u0bc1\u0bae\u0bcd<br \/>\n\u0ba4\u0bc2\u0baf \u0ba4\u0bbe\u0bae\u0bb0\u0bc8\u0b95\u0bcd \u0b95\u0ba3\u0bcd\u0b95\u0bb3\u0bc1\u0bae\u0bcd \u0ba4\u0bc1\u0bb5\u0bb0\u0bbf\u0ba4\u0bb4\u0bcd\u0baa\u0bcd \u0baa\u0bb5\u0bb3 \u0bb5\u0bbe\u0baf\u0bc1\u0bae\u0bcd<br \/>\n\u0b86\u0baf\u0b9a\u0bc0\u0bb0\u0bcd \u0bae\u0bc1\u0b9f\u0bbf\u0baf\u0bc1\u0bae\u0bcd \u0ba4\u0bc7\u0b9a\u0bc1\u0bae\u0bcd\u00a0\u0b85\u0b9f\u0bbf\u0baf\u0bb0\u0bcb\u0bb0\u0bcd\u0b95\u0bcd\u0b95\u0bc1 \u0b85\u0b95\u0bb2\u0bb2\u0bbe\u0bae\u0bc7.<\/p>\n<p><em>pAyu nIr arangam thannuL pAmbaNaip paLLi koNda<\/em><br \/>\n<em>mAyanAr thiru nan mArvum maradhaga uruvum thOLum<\/em><br \/>\n<em>thUya thAmaraik kaNgaLum thuvaridhazhp pavaLa vAyum<\/em><br \/>\n<em>AyasIr mudiyum thEsum adiyarOrkku agalalAmE<\/em><\/p>\n<h3><a href=\"http:\/\/yourlisten.com\/sarathy.thothathri\/thirumalai-20\" target=\"_blank\" rel=\"noopener\">Listen<\/a><\/h3>\n<p><iframe style=\"width: 100%;\" src=\"\/\/yourlisten.com\/embed\/html5?17594349\" frameborder=\"0\"><\/iframe><\/p>\n<p><strong><u>Meanings of Words<\/u><\/strong><\/p>\n<p>pAyu nIr \u2013 surrounded by [the river] kAviri in which water is flowing<br \/>\narangam thannuL \u2013 in\u00a0 thiruvarangam [SrI rangam]<br \/>\npAmbu aNai \u2013 in the bed of thiruvananthAzhwAn [AdhiSEsha]<br \/>\npaLLi koNda \u2013 lying, asleep<br \/>\nmAyanAr \u2013 <a href=\"http:\/\/acharyas.koyil.org\/index.php\/sriman-narayanan\/\">emperumAn<\/a>\u2019s, with wondrous activities<br \/>\nthiru nal mArvum \u2013 the supremely great chest where pirAtti [SrI mahAlakshmi] resides<br \/>\nmaradhagam uruvum \u2013 colour of thirumEni [divine form] like emerald stone<br \/>\nthOLum \u2013 divine shoulders<br \/>\nthuvar idhazh \u2013 red-coloured divine lips<br \/>\npavaLam vAyum \u2013 coral like divine mouth<br \/>\nAya sIr mudiyum \u2013 crown with unparalleled greatness, for a very long time<br \/>\nthEsum \u2013 the radiance (as a result of all the aforementioned aspects)<br \/>\nadiyarOrkku \u2013 for his followers (who know their svarUpam, basic nature)<br \/>\nagalalAmE \u2013 can they be lost?<\/p>\n<p><strong><u>vyAkhyAnam (Explanatory Notes)<\/u><\/strong><\/p>\n<p><strong>pAyu nIr arangam<\/strong> \u2013 instead of being at an elevation, requiring construction of a dam and forcing water to go up, thiruvarangam (SrIrangam) is at a lower level so that water will flow naturally. Water is used as a metaphor to denote all substances that purify and which are clear. This temple is the repository for such substances. As mentioned in SrI rAmAyaNam bAla kANdam 2.5 \u201c<em>agarthdhamidham thIrtham bharathwAja! niSAmaya<\/em> I <em>ramaNIyam prasannAmbu sanmanushyamanO yathA<\/em> II\u00b4- hEy bharathwAja! Look at this river which is without mud, beautiful, and clear like the minds of good people. Thus water is taken as a simile for good people.<\/p>\n<p><strong>thannuL pAmbaNai<\/strong> \u2013 in order to prevent any irritation to his divine body, which is softer than a flower, by the water, he has spread AdhiSEshan as a mattress on top of the water. <a href=\"http:\/\/acharyas.koyil.org\/index.php\/periyazhwar\/\">periyAzhwAr<\/a> said the same in periyAzhwAr thirumozhi 5.1.7 \u201c<em>veLLai veLLaththin mEl oru pAmbai meththiyAga viriththu<\/em>\u201d \u2013 spread AdhiSEsha on top of the white water, as a mattress.<\/p>\n<p><strong>paLLikoNda mAyanAr<\/strong> \u2013 his way of sleeping is wondrous. sIthA pirAtti tells hanuman in SrI rAmAnyaNam yudhdha kANdam 28.25 \u201c<em>vAyasEna thathasthEna balavathkliSyamAnayA<\/em> I <em>sa mayA bOdhitha: SrImAn sukhasuptha: paranthapa:<\/em> II \u2013 SrI rAmapirAn, who was sleeping comfortably, (due to which) who was so handsome, and who burns his enemies, was woken up since that kAkAsuran kept troubling me.\u00a0 Thus pirAtti enjoyed his sleeping posture. The word <em>mAyA <\/em>denotes something wonderful. The word <em>mAyanAr<\/em> [used here by <a href=\"http:\/\/acharyas.koyil.org\/index.php\/thondaradippodi-azhwar\/\">AzhwAr<\/a>] denotes <a href=\"http:\/\/acharyas.koyil.org\/index.php\/sriman-narayanan\/\">emperumAn<\/a> who is wondrously beautiful. \u00a0<em>paLLikoNda mAyanAr &#8230;&#8230; agalalAmE <\/em>\u2013 if emperumAn were in standing posture or sitting posture, it would have been possible for one to leave that place. <a href=\"http:\/\/acharyas.koyil.org\/index.php\/nammazhwar\/\">nammAzhwAr<\/a> says in thiruvAimozhi 5.8.1\u00a0 \u201c<em>ErAr kOlam thigazhakkidanthAy<\/em>\u201d displaying such a beautiful form, you were lying, and <a href=\"http:\/\/acharyas.koyil.org\/index.php\/kulasekarazhwar\/\">kulaSEkarap perumAL<\/a> says in perumAL thirumozhi 7.2 \u201c<em>AnaiyiRkidantha kidakkai kaNdidappeRRilEn<\/em>\u201d\u00a0 &#8211; I have not been fortunate to see you lying as an elephant; \u00a0when he is in lying posture is it possible for anyone to leave him and go?<\/p>\n<p><strong>thirunal mArbum<\/strong> \u2013 his chest, made greater by the presence of pirAtti. What was the greatness due to pirAtti, to his chest? The marks left by her feet with <em>sempanju<\/em> [ a paste prepared from red cotton, used to dye women\u2019s feet] and the garlands discarded by her were always there on his chest and this was essential in deciding emphatically that he is the <em>paramporuL<\/em> [supreme being]. <a href=\"http:\/\/acharyas.koyil.org\/index.php\/parasara-bhattar\/\">parASara bhatta<\/a>r says in SrI guNa rathna kOSam 4 \u201c<em>vEdhAnthAs thathvachinthAm murabhi dhurasi yathpAdha chihnais tharanthi<\/em>\u201d \u2013 by looking at which pirAtti\u2019s marks of divine feet on the chest of <a href=\"http:\/\/acharyas.koyil.org\/index.php\/sriman-narayanan\/\">emperumAn<\/a>, the vEdhAnthams bring to an end the discussion on who is the supreme being &#8230; Another explanation is: as <a href=\"http:\/\/acharyas.koyil.org\/index.php\/nammazhwar\/\">nammAzhwAr<\/a> said in 6.10.10 \u201c<em>agalagillEn iRaiyum enRu<\/em>\u201d \u2013 I [pirAtti] will not leave his chest even for a moment, his chest becomes great because pirAtti will not leave it even for a moment.<\/p>\n<p><strong>maradhaga uruvum<\/strong> \u2013 his form which has the radiance of emerald green, bathing the eyes of the beholder with a coolness.<\/p>\n<p><strong>thOLum<\/strong> \u2013 unlike his chest and form which needed adjectives to bring out their greatness, his shoulders are great, by nature. His shoulders provide a float to those who were sinking after seeing the beauty of his chest and form.<\/p>\n<p><strong>thUya thAmaraikkaNgaLum<\/strong> \u2013 the divine eyes which cast a gracious look on both pirAtti and demons such as\u00a0 hiraNyan without any difference. The reason for this is the causeless mercy in <a href=\"http:\/\/acharyas.koyil.org\/index.php\/sriman-narayanan\/\">emperumAn<\/a>\u2019s eyes. In <a href=\"http:\/\/githa.koyil.org\/\">SrI bhagavath gIthA <\/a>5.29, krishNa says \u201c<em>bhOkthAram yagyathapasAm sarvalOkamahESwaram<\/em> I <em>suhrutham sarvabhUthAnAm gyAthvA mAm SAnthimruchchathi<\/em> II\u201d \u2013 the one who accepts rituals and penances, the one who is the lord of all the worlds, the one who is the friend of all living creatures \u2013 knowing such a person [emperumAn] everyone attains peace. Thus irrespective of whether the person is a friend or a foe, emperumAn remains friendly with everyone. In jithanthE SlOkam 1.2 it says \u201c<em>dhEvAnAm dhAnavAnAmcha sAmAnyamadhidhaivatham<\/em> I <em>sarvadhA charaNadhvanthvam vrajAmi SaraNam thava <\/em>II\u201d \u2013 I take refuge under your divine feet which are available for holding on to , by both devotees of SrI vishNu and those who do not have any devotion towards him. Thus for both celestial and demoniac persons, the relationship with him is the same. Despite this, the reason for the troubles faced by demons is entirely due to their faults. The wind, which is beneficial to everyone, dries up lotus. Since <a href=\"http:\/\/acharyas.koyil.org\/index.php\/thondaradippodi-azhwar\/\">AzhwAr<\/a> has used the adjective thUya thAmarai (pure lotus) for his divine eyes, the lotus would equal emperumAn\u2019s divine eyes only in terms of softness, coolness and fragrance. But when one looks at the flood of grace which is there in emperumAn\u2019s divine eyes, the lotus can never equal that.<\/p>\n<p><strong>thuvaridhazhp pavaLa vAyum <\/strong>\u2013 with reddlish lips and mouth with coral-like row of teeth. The colour of the teeth is due to the reflection from the reddish lips. chAndhOgya upanishath 3.14.2 says \u201c<em>avAkya nAdhara:<\/em>\u201d (due to profundity) not talking to anyone and not regarding anyone. It appears that from such a state of supreme being, <a href=\"http:\/\/acharyas.koyil.org\/index.php\/sriman-narayanan\/\">periya perumAL<\/a> losing his profound state, gives words of comfort to those who attain him. Another interpretation is that <em>thuvaridhazh<\/em> refers to the petals of drum-stick flower and hence his lips are like the petals of drumstick flower and coral. His lips smile at the chEthanas (sentient entities) who, thinking about their faults, are afraid to approach him and tell them \u201cdo not fear\u201d.<\/p>\n<p><strong>Aya sIr mudiyum<\/strong> \u2013 crown, being ready and with greatness for a very long time. <em>Aya<\/em> refers to being ready for a long time. <em>sIr <\/em>refers to great wealth. Starting from <em>thirunan mArbum<\/em> up to <em>Aya sIr mudiyum<\/em> the gracefulness of <a href=\"http:\/\/acharyas.koyil.org\/index.php\/sriman-narayanan\/\">periya perumAL<\/a>\u2019s different divine parts of the body was highlighted.<\/p>\n<p><strong>thEsum<\/strong> \u2013 with this word, <em>samudhAya SObhA,<\/em> the grace of his total divine form, is highlighted.<\/p>\n<p><strong>adiyarOrkku agalalAmE<\/strong> \u2013 <a href=\"http:\/\/acharyas.koyil.org\/index.php\/thondaradippodi-azhwar\/\">AzhwAr<\/a> asks, \u201cwhen we look at the greatness of the physical form of <a href=\"http:\/\/acharyas.koyil.org\/index.php\/sriman-narayanan\/\">periya perumAL<\/a>, is it possible for people like us with svarUpa gyAnam (knowledge about the true nature of <a href=\"https:\/\/granthams.koyil.org\/2013\/03\/06\/thathva-thrayam-chith-who-am-i\/\">AthmA<\/a>) to leave? \u201cOnly those who have carried out such terrible sins that they cannot enjoy this, and those who are enslaved by ego and possessiveness can leave. By using the term <em>AmE<\/em> in the end, he is emphasising that even samsAris will say \u201cyes, it is not possible for you people to leave\u201d, highlighting the greatness of <a href=\"http:\/\/acharyas.koyil.org\/index.php\/sriman-narayanan\/\">emperumAn<\/a>\u2019s physical beauty and the involvement of AzhwAr in enjoying that beauty.<\/p>\n<p>In the previous word Aya sIr mudiyum, the vyAkhyAthA says that \u201c<em>Ayam<\/em>\u201d means gold and with a shortened phoneme, it becomes <em>Aya<\/em> and <em>Aya sIr mudiyum<\/em> thus refers to emperumAn\u2019s golden locks which are great.<\/p>\n<p>We shall now go on to the 21<sup>st<\/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 when the samsAris heard AzhwAr\u2019s involvement with periya perumAL and his resultant suffering [his tears preventing him from seeing the wonderful form of periya perumAL], they told AzhwAr \u201cwho don\u2019t you keep aside this involvement &#8230; <a title=\"thirumAlai &#8211; 20 &#8211; pAyu nIr arangam thannuL\" class=\"read-more\" href=\"https:\/\/divyaprabandham.koyil.org\/index.php\/2016\/09\/thirumalai-20\/\" aria-label=\"Read more about thirumAlai &#8211; 20 &#8211; pAyu nIr arangam thannuL\">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-11521","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\/11521","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=11521"}],"version-history":[{"count":0,"href":"https:\/\/divyaprabandham.koyil.org\/index.php\/wp-json\/wp\/v2\/posts\/11521\/revisions"}],"wp:attachment":[{"href":"https:\/\/divyaprabandham.koyil.org\/index.php\/wp-json\/wp\/v2\/media?parent=11521"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/divyaprabandham.koyil.org\/index.php\/wp-json\/wp\/v2\/categories?post=11521"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/divyaprabandham.koyil.org\/index.php\/wp-json\/wp\/v2\/tags?post=11521"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}