{"id":11736,"date":"2016-10-10T16:23:50","date_gmt":"2016-10-10T16:23:50","guid":{"rendered":"http:\/\/divyaprabandham.koyil.org\/?p=11736"},"modified":"2016-10-10T16:23:50","modified_gmt":"2016-10-10T16:23:50","slug":"thirumalai-23","status":"publish","type":"post","link":"https:\/\/divyaprabandham.koyil.org\/index.php\/2016\/10\/thirumalai-23\/","title":{"rendered":"thirumAlai &#8211; 23 &#8211; gangaiyil punidhamAya"},"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\/10\/thirumalai-22\/\">&lt;&lt; Previous<\/a><\/p>\n<p style=\"text-align: justify;\"><a href=\"https:\/\/divyaprabandham.koyil.org\/wp-content\/uploads\/2016\/09\/srirangam.jpg\"><img loading=\"lazy\" decoding=\"async\" class=\"aligncenter wp-image-11059\" src=\"https:\/\/divyaprabandham.koyil.org\/wp-content\/uploads\/2016\/09\/srirangam.jpg\" alt=\"srirangam\" width=\"476\" height=\"296\" srcset=\"https:\/\/divyaprabandham.koyil.org\/wp-content\/uploads\/2016\/09\/srirangam.jpg 772w, https:\/\/divyaprabandham.koyil.org\/wp-content\/uploads\/2016\/09\/srirangam-300x187.jpg 300w, https:\/\/divyaprabandham.koyil.org\/wp-content\/uploads\/2016\/09\/srirangam-768x478.jpg 768w\" sizes=\"auto, (max-width: 476px) 100vw, 476px\" \/><\/a><\/p>\n<h3><strong>avathArikai (Introduction)<\/strong><\/h3>\n<p><a href=\"http:\/\/acharyas.koyil.org\/index.php\/thondaradippodi-azhwar\/\">Azhwar<\/a>\u2019s heart told him \u201cif it is not possible to think and speak about this matter [<a href=\"http:\/\/acharyas.koyil.org\/index.php\/sriman-narayanan\/\">emperumAn<\/a>], you could forget about it and live\u201d to which he responds \u201chow can I, who am deeply involved in the periya perumAL\u2019s (mUlavar at SrIrangam] lying posture, forget him and live?\u201d<\/p>\n<p>Let us look at the pAsuram and its meanings.<\/p>\n<p>\u0b95\u0b99\u0bcd\u0b95\u0baf\u0bbf\u0bb2\u0bcd \u0baa\u0bc1\u0ba9\u0bbf\u0ba4\u0bae\u0bbe\u0baf \u0b95\u0bbe\u0bb5\u0bbf\u0bb0\u0bbf \u0ba8\u0b9f\u0bc1\u0bb5\u0bc1 \u0baa\u0bbe\u0b9f\u0bcd\u0b9f\u0bc1<br \/>\n\u0baa\u0bca\u0b99\u0bcd\u0b95\u0bc1 \u0ba8\u0bc0\u0bb0\u0bcd \u0baa\u0bb0\u0ba8\u0bcd\u0ba4\u0bc1 \u0baa\u0bbe\u0baf\u0bc1\u0bae\u0bcd \u0baa\u0bc2\u0bae\u0bcd\u0baa\u0bca\u0bb4\u0bbf\u0bb2\u0bcd \u0b85\u0bb0\u0b99\u0bcd\u0b95\u0bae\u0bcd \u0ba4\u0ba9\u0bcd\u0ba9\u0bc1\u0bb3\u0bcd<br \/>\n\u0b8e\u0b99\u0bcd\u0b95\u0bb3\u0bcd\u0bae\u0bbe\u0bb2\u0bcd \u0b87\u0bb1\u0bc8\u0bb5\u0ba9\u0bcd \u0b88\u0b9a\u0ba9\u0bcd \u0b95\u0bbf\u0b9f\u0ba8\u0bcd\u0ba4\u0ba4\u0bcb\u0bb0\u0bcd \u0b95\u0bbf\u0b9f\u0b95\u0bcd\u0b95\u0bc8 \u0b95\u0ba3\u0bcd\u0b9f\u0bc1\u0bae\u0bcd<br \/>\n\u0b8e\u0b99\u0bcd\u0b99\u0ba9\u0bae\u0bcd \u0bae\u0bb1\u0ba8\u0bcd\u0ba4\u0bc1 \u0bb5\u0bbe\u0bb4\u0bcd\u0b95\u0bc7\u0ba9\u0bcd \u0b8f\u0bb4\u0bc8\u0baf\u0bc7\u0ba9\u0bcd \u0b8f\u0bb4\u0bc8\u0baf\u0bc7\u0ba9\u0bc7.<\/p>\n<p><em>gangaiyil punidhamAya kAviri naduvu pAttup<\/em><br \/>\n<em>pongu nIr parandhu pAyum pUmbozhil arangam thannuL<\/em><br \/>\n<em>engaLmAl iRaivan Isan kidandhadhOr kidakkai kaNdum<\/em><br \/>\n<em>enganam maRandhu vAzhgEn EzhaiyEn EzhaiyEnE<\/em><\/p>\n<h3><a href=\"http:\/\/yourlisten.com\/sarathy.thothathri\/thirumalai-23\" target=\"_blank\" rel=\"noopener\">Listen<\/a><\/h3>\n<p><iframe loading=\"lazy\" style=\"width: 100%;\" src=\"\/\/yourlisten.com\/embed\/html5?17594359\" width=\"300\" height=\"150\" frameborder=\"0\"><\/iframe><\/p>\n<h3><strong>Word-by-Word Meaning<\/strong><\/h3>\n<p>EzhaiyEn \u2013 fickle minded person like I am<br \/>\ngangaiyil \u2013 more than gangai [gangA]<br \/>\npunidham Aya \u2013 with the quality of sanctity<br \/>\nkAviri naduvu pAttu \u2013 in the middle of kAviri<br \/>\npongu nIr \u2013 frothing flood<br \/>\nparandhu pAyum \u2013 flowing in all the places uniformly<br \/>\npUmpozhil \u2013 having beautiful groves<br \/>\narangam thannuL \u2013 in the temple<br \/>\nengal mAl \u2013 having affection towards his followers<br \/>\niRaivan \u2013 the Lord of all<br \/>\nIsan \u2013 the controller of all, periya perumAL\u2019s<br \/>\nkidandhadhu Or kidakkai \u2013\u00a0 unparalleled lying posture<br \/>\nkaNdum \u2013 after seeing and enjoying<br \/>\nmaRandhu \u2013 forgetting (that divine posture)<br \/>\nenganam vAzhgEn \u2013 how can I sustain myself?<br \/>\nEzhaiyEnE \u2013 (caught in <a href=\"http:\/\/acharyas.koyil.org\/index.php\/sriman-narayanan\/\">emperumAn<\/a>\u2019s matter) I am standing, stunned, unable to do anything<\/p>\n<h3><strong>vyAkhyAnam (Explanatory Notes)<\/strong><\/h3>\n<p><strong>gangaiyil punidhamAya<\/strong> \u2013 kAviri, which is greater than gangai in sanctifying others. While it is greater than gangai in terms of beauty and sweetness of the waters, it is greater than gangai in the purifying quality of sanctifying others. SrIranga mahAthmyam states \u201c<em>gangAsAmyam purA prApthA dhEvadhEvaprasAdhanAth<\/em> I <em>rangAvadharaNAdhUrdhvam AdhikyanchApyavApa sA<\/em> II\u201d \u2013 kAviri, who became equal to gangai with dhEvadhEvan\u2019s [emperumAn\u2019s] grace, became superior to gangai after the installation of SrIranga vimAnam (turret). purANas spoke high of kAviri and said that she was superior to gangai after periya perumAL took his position there. The sanctity for gangai is because she had the link to emperumAn\u2019s divine feet once, when brahmA cleansed his divine feet. In ISwara samhithai, brahmA says \u201c<em>dhravIbhUthas thadhA dharmO haribhakthyA mahAmunE! <\/em>I <em>gruhIthvA dharmapANIyam padham nathasya thushtayE<\/em> II <em>kshAlitham parayA bhakthyA pAdhyArghyAdhibhir architham<\/em> I <em>thadhambu pathitham dhrushtva dhadhAra SirasA hara:<\/em> II <em>pAvanArtham jatAmadhyE yOgyO\u2019smIdhyavadhAra- varshAyuthAnyatha bahUn na\u00a0 mumOcha thathA hara: <\/em>II\u201d \u2013 Oh, the great one among the rishis! At that time (when bhagavAn measured the worlds), <em>dharmam<\/em> (virtue), due to its devotion towards hari, became water. jagannAthan\u2019s (Lord of the universe) divine feet were cleansed (by me) with superior devotion, with that virtue turned water, for his pleasure. He was also worshipped with pAdhyam (water used for cleaning divine feet) and argyam (water used for cleaning divine hands). Looking at the water which was falling [from emperumAn\u2019s divine feet], Sivan affirmed that \u201cI am qualified (to purify myself)&#8221; with that water and bore the water in the centre of his head to sanctify himself. Then for tens of thousands of years, rudhran did not let go of that water. Thus, the water, which was borne by Sivan to sanctify himself, got a fault also that it had connection with Sivan. Saivas, the followers of Siva, do not consider it appropriate to touch the garland or prasAdha (offering) of Siva since they are <em>nirmAlyam<\/em> (unfit or useless). Hence, as <a href=\"http:\/\/acharyas.koyil.org\/index.php\/thirumangai-azhwar\/\">thirumangai AzhwAr<\/a> said in thivezhukURRirukkai \u201c<em>ARupodhisadaiyOn<\/em>\u201d \u2013 matted hair with the weight of river, since gangai stayed on in his matted hair, she contacted the rancid smell and connectivity with the matted hair. Since kAviri did not have such flaws and since periya perumAL lies amidst her tributaries, does she not have a superior sanctity over gangai? Even though gangai has that flaw since she stayed in sankaran\u2019s matted hair, since she became the \u201c<em>SrIpAdha thIrtham<\/em>\u201d (water from divine feet) of emperumAn, wherever she went, her sanctity overshadowed her fault. <a href=\"http:\/\/acharyas.koyil.org\/index.php\/poigai-azhwar\/\">poygai\u00a0 AzhwAr<\/a>, in his mudhal thiruvandhAdhi 97 said \u201c<em>undhan adi sErndhu aruL peRRALanRE podi sEr anarkangaiERRAn avirsadai mERpAyndha punaRgangai ennum pErppon<\/em>\u201d \u2013 gangai, who flowed into the matted hair of rudhran to purify him, attained your divine feet and received your grace so that she could purify all those who had committed sins. kAviri\u2019s greatness is that such an emperumAn came on his own and lay down amidst her tributaries.<\/p>\n<p><strong>naduvupAttu<\/strong> \u2013 in the middle. Just as he lay down in the lap of yaSOdhAppirAtti, periya perymAL lay down in the middle of kAviri to rest awhile.<\/p>\n<p><strong>pongu nIr parandhu pAyum pUmpozhil arangam thannuL<\/strong> \u2013 due to excess flow of water and with the excessive joy of impending dharSan of periya perumAL, kAviri is coming in with lot of enthusiasm, throwing waves all over. <em>parandhu pAyum \u2013 <\/em>instead of coming in as a narrow stream, she is coming with lot of desire, touching both shores. <em>pUm pozhil arangandhannuL<\/em> \u2013 due to the copious flow of water, the gardens are always full of flowers. With water flow suiting the softness of periya perumAL , with the gardens looking as if it is always spring season, the <a href=\"https:\/\/koyil.org\">dhivyadhEsam (divine place)<\/a> removes the ennui of all persons. By saying <em>gangaiyil punidhamAya <\/em>the sancity of thiruvarangam (SrIrangam) and by saying <em>pongunIr parandhu pAyum pUmpozhil <\/em>the sweetness have been indicated.<\/p>\n<p><strong>engaL mAl<\/strong> \u2013 emperumAn appears as the epitome of affection towards his followers. By saying <em>engaL<\/em> [our] he takes in other <a href=\"http:\/\/acharyas.koyil.org\/index.php\/azhwars\/\">AzhwArs<\/a> and others who have surrendered to emperumAn and who have left their protection fully with him. By initially talking about the sanctity of the place and then its sweetness, it would appear superficially that emperumAn is lying there because of these two reasons. But if one were to delve deeper, it would be clear that he is lying there only to show his <em>thirumEni<\/em> (divine form) to his followers out of the profound affection that he has towards them. <a href=\"http:\/\/acharyas.koyil.org\/index.php\/thondaradippodi-azhwar\/\">Azhwar<\/a> hints that it is not only affection, but also the result of natural relationship with followers.<\/p>\n<p><strong>iRaivan<\/strong> \u2013 the reason for the affection is because he is their swAmy (lord).<\/p>\n<p><strong>Isan<\/strong> \u2013 not only is he their lord, he also has the power to control them and guide them towards virtuous ways. Thus with these three words [<em>engaL mAl<\/em>, <em>iRaivan<\/em> and <em>Isan<\/em>] he shows that emperumAn shows affection towards his followers, is their lord and controls them. Thus, preventing his followers from getting involved in worldly matters which are controlled by the three guNas [<em>saththva<\/em>, <em>rajas<\/em> and <em>thamas<\/em>], he wishes to take them to nithya vibhUthi (SrIvaikuNtam) where they can enjoy permanently and is lying here, at SrIrangam, to get ownership of his possessions [the <a href=\"https:\/\/granthams.koyil.org\/2013\/03\/06\/thathva-thrayam-chith-who-am-i\/\">AthmAs<\/a> who are willing to come to SrIvaikuNtam) with his quality of <em>vAthsalya<\/em> (motherly affection)<\/p>\n<p><strong>kidandhadhOr kidakkai<\/strong> \u2013 leaving aside the three auspicious qualities just mentioned previously, <a href=\"http:\/\/acharyas.koyil.org\/index.php\/thondaradippodi-azhwar\/\">Azhwar<\/a> is now showing how he has been trapped by the beauty of emperumAn\u2019s divine lying posture. Had he been in the divine standing or divine sitting posture, it might have been possible to forget that. To emphasise that it is not possible to forget his divine lying posture, AzhwAr is using the word <em>Or<\/em> (as in <em>kidandhadhOr<\/em>) which emphatically says that he is <em>non pareil<\/em>. For the beautiful people of the world, their beauty would be enhanced when they are in standing or sitting but would be totally erased when they are lying. In the case of periya perumAL, his beauty surpasses everything when he is in the lying posture. Did not pirAtti admire and enjoy this, as mentioned in SrI rAmAyaNam yudhdha kANdam 38.25 \u201c<em>SrImAn sukha suptha:<\/em>\u201d \u2013 emperumAn who was lying down and looked beautiful? <em>Or kidakkai <\/em>\u2013 He is using the word <em>Or <\/em>to emphasise that he is not sure whether emperumAn is lying on one side or lying supine. It is clear that it is AzhwArs\u2019 natue to be immersed in emperumAn\u2019s divine postures. If he is standing, they would say as in periya thirumozhi \u201c<em>nilaiyAra ninRAn<\/em>\u201d \u2013 he was standing so beautifully; if he is sitting, they would say as in thiruvAimozhi \u201c<em>pirAn irundhamai kAttinIr<\/em>\u201d \u2013 you showed us your beauty in sitting posture, and as in this pAsuram if he is lying down.<\/p>\n<p><strong>kaNdum enganam maRandhu vAhzgEn<\/strong> \u2013 If this had not been enjoyed before, it might have been forgotten. But, having enjoyed this posture, how can it be forgotten? <em>Enganam maRandhu vAzhgEn <\/em>\u2013 AzhwAr says, \u201cwhen this matter is like food for me, how can I forget this and subsist on worldly matters which are like sand? If I forget this, there is no way that I can sustain with other matters\u201d<\/p>\n<p><strong>EzhaiyEn EahziyEnE<\/strong> \u2013 even If I approach <a href=\"http:\/\/acharyas.koyil.org\/index.php\/sriman-narayanan\/\">emperumAn<\/a> with greed, to enjoy him, since he cannot be enjoyed fully, I am unable to enjoy. If I separate from him, I am unable to sustain myself. Thus in both ways, I have become impoverished. <em>EzhaiyEn EzhaiyEnE <\/em>\u2013 if Ezhmai were to refer to weakness, since time immemorial, I had become weakened due to involvement in worldly pursuits. Now, getting involved in the immeasurable beauty of <em>bhagavath vishayam<\/em> (related to emperumAn), I have become weakened as I cannot go for other worldly pursuits too. Earlier, due to karma for a very long time, I had become weakened. Now, due to involvement with emperumAn, I have become weakened, is another meaning for this term.<\/p>\n<p>We shall proceed to the 24<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) Azhwar\u2019s heart told him \u201cif it is not possible to think and speak about this matter [emperumAn], you could forget about it and live\u201d to which he responds \u201chow can I, who am deeply involved in the periya perumAL\u2019s &#8230; <a title=\"thirumAlai &#8211; 23 &#8211; gangaiyil punidhamAya\" class=\"read-more\" href=\"https:\/\/divyaprabandham.koyil.org\/index.php\/2016\/10\/thirumalai-23\/\" aria-label=\"Read more about thirumAlai &#8211; 23 &#8211; gangaiyil punidhamAya\">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-11736","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\/11736","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=11736"}],"version-history":[{"count":0,"href":"https:\/\/divyaprabandham.koyil.org\/index.php\/wp-json\/wp\/v2\/posts\/11736\/revisions"}],"wp:attachment":[{"href":"https:\/\/divyaprabandham.koyil.org\/index.php\/wp-json\/wp\/v2\/media?parent=11736"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/divyaprabandham.koyil.org\/index.php\/wp-json\/wp\/v2\/categories?post=11736"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/divyaprabandham.koyil.org\/index.php\/wp-json\/wp\/v2\/tags?post=11736"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}