{"id":12346,"date":"2016-11-13T09:58:00","date_gmt":"2016-11-13T09:58:00","guid":{"rendered":"http:\/\/divyaprabandham.koyil.org\/?p=12346"},"modified":"2016-11-13T09:58:00","modified_gmt":"2016-11-13T09:58:00","slug":"thirumalai-32","status":"publish","type":"post","link":"https:\/\/divyaprabandham.koyil.org\/index.php\/2016\/11\/thirumalai-32\/","title":{"rendered":"thirumAlai &#8211; 32 &#8211; Arththu vaNdalambum"},"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\/11\/thirumalai-31\/\">&lt;&lt; Previous<\/a><\/p>\n<p style=\"text-align: justify;\"><a href=\"https:\/\/divyaprabandham.koyil.org\/wp-content\/uploads\/2014\/12\/periyaperumal-art.jpg\"><img loading=\"lazy\" decoding=\"async\" class=\"aligncenter  wp-image-485\" src=\"https:\/\/divyaprabandham.koyil.org\/wp-content\/uploads\/2014\/12\/periyaperumal-art.jpg\" alt=\"periyaperumal-art\" width=\"464\" height=\"309\" srcset=\"https:\/\/divyaprabandham.koyil.org\/wp-content\/uploads\/2014\/12\/periyaperumal-art.jpg 640w, https:\/\/divyaprabandham.koyil.org\/wp-content\/uploads\/2014\/12\/periyaperumal-art-300x200.jpg 300w\" sizes=\"auto, (max-width: 464px) 100vw, 464px\" \/><\/a><\/p>\n<h3><strong>avathArikai (Introduction)<\/strong><\/h3>\n<p><a href=\"http:\/\/acharyas.koyil.org\/index.php\/sriman-narayanan\/\">emperumAn<\/a> tells <a href=\"http:\/\/acharyas.koyil.org\/index.php\/thondaradippodi-azhwar\/\">AzhwAr<\/a> \u201csamsAris do not involve themselves with me. You are a person who is not liked by samsAris. How did you come to me?\u201d. AzhwAr says \u201cIs it possible to ascribe reasons to actions that I carry out on impulse, like a fool? I came because I am a fool\u201d.<\/p>\n<p>Let us go through the pAsuram and its meanings.<\/p>\n<p>\u0b86\u0bb0\u0bcd\u0ba4\u0bcd\u0ba4\u0bc1 \u0bb5\u0ba3\u0bcd\u0b9f\u0bc1 \u0b85\u0bb2\u0bae\u0bcd\u0baa\u0bc1\u0bae\u0bcd \u0b9a\u0bcb\u0bb2\u0bc8 \u0b85\u0ba3\u0bbf \u0ba4\u0bbf\u0bb0\u0bc1\u0bb5\u0bb0\u0b99\u0bcd\u0b95\u0bae\u0bcd \u0ba4\u0ba9\u0bcd\u0ba9\u0bc1\u0bb3\u0bcd<br \/>\n\u0b95\u0bbe\u0bb0\u0bcd\u0ba4\u0bcd\u0ba4\u0bbf\u0bb0\u0bb3\u0ba9\u0bc8\u0baf \u0bae\u0bc7\u0ba9\u0bbf\u0b95\u0bcd \u0b95\u0ba3\u0bcd\u0ba3\u0ba9\u0bc7! \u0b89\u0ba9\u0bcd\u0ba9\u0bc8\u0b95\u0bcd \u0b95\u0bbe\u0ba3\u0bc1\u0bae\u0bcd<br \/>\n\u0bae\u0bbe\u0bb0\u0bcd\u0b95\u0bcd\u0b95\u0bae\u0bcd \u0b92\u0ba9\u0bcd\u0bb1\u0bc1 \u0b85\u0bb1\u0bbf\u0baf\u0bae\u0bbe\u0b9f\u0bcd\u0b9f\u0bbe \u0bae\u0ba9\u0bbf\u0b9a\u0bb0\u0bbf\u0bb2\u0bcd \u0ba4\u0bc1\u0bb0\u0bbf\u0b9a\u0ba9\u0bbe\u0baf<br \/>\n\u0bae\u0bc2\u0bb0\u0bcd\u0b95\u0bcd\u0b95\u0ba9\u0bc7\u0ba9\u0bcd \u0bb5\u0ba8\u0bcd\u0ba4\u0bc1 \u0ba8\u0bbf\u0ba9\u0bcd\u0bb1\u0bc7\u0ba9\u0bcd \u0bae\u0bc2\u0bb0\u0bcd\u0b95\u0bcd\u0b95\u0ba9\u0bc7\u0ba9\u0bcd \u0bae\u0bc2\u0bb0\u0bcd\u0b95\u0bcd\u0b95\u0ba9\u0bc7\u0ba9\u0bc7<\/p>\n<p><em>Arththu vaNdu alambum sOlai aNi thiruvarangam thannuL<\/em><br \/>\n<em>kArththiraLanaiya mEni kaNNanE! unnaik kANum<\/em><br \/>\n<em>mArkkam onRu aRiyamAttA manisaril thurisanAya<\/em><br \/>\n<em>mUrkkanEn vandhu ninREn mUrkkanEn mUrkkanEnE<\/em><\/p>\n<h3><a href=\"http:\/\/yourlisten.com\/sarathy.thothathri\/thirumalai-32\" target=\"_blank\" rel=\"noopener\">Listen<\/a><\/h3>\n<p><iframe style=\"width: 100%;\" src=\"\/\/yourlisten.com\/embed\/html5?17619301\" frameborder=\"0\"><\/iframe><\/p>\n<h3><strong>Word by word meaning<\/strong><\/h3>\n<p>vaNdu \u2013 beetles<br \/>\nArththu \u2013 making a sound<br \/>\nalambum \u2013 moving around<br \/>\nsOlai \u2013 of groves<br \/>\naNi \u2013 (for samsAram, materialistic world) being beautiful like an ornament<br \/>\nthiru arangam thannuL \u2013 inside the temple (lying down)<br \/>\nkAr thiraL anaiya \u2013 like dark clouds<br \/>\nmEni \u2013 having divine body<br \/>\nkaNNanE \u2013 Oh krishNa! (who gives his divine body to his followers)<br \/>\nunnai kANum mArkkam onRu \u2013 a path to attain you<br \/>\naRiyamAttA \u2013 not knowing<br \/>\nmanisaril \u2013 among the people<br \/>\nthirusan Aya \u2013 like a criminal<br \/>\nmUrkkanEn \u2013 a fool who will not let go of what he likes<br \/>\nvandhu ninREn \u2013 (unmindful of my lowliness) came and stood<br \/>\nmUrkkanEn kUrkkanEnE \u2013 how foolish am I !<\/p>\n<h3>vyAkhyAnam (commentary)<\/h3>\n<p><strong>Arththu vaNdu alambum sOlai<\/strong> \u2013 the beetles, which came to drink honey from the flowers in the beautiful groves, drank much more than what they could hold; as a result, they were not able to remain in one place and were humming and moving around. This is very similar to the mukthars (those who had left samsAram and reached paramapadham), who, after enjoying <a href=\"http:\/\/acharyas.koyil.org\/index.php\/sriman-narayanan\/\">emperumAn<\/a>, start singing sAma gAnam (reciting sAma vEdham with musical tone) out of sheer joy. The sweetness of thiruvarangam (SrI rangam) is such that beetles reached the status of mukthars. In SrI rAmAyaNam, sundhara kANdam, the army of monkeys, returning after sighting sIthAp pirAtti in lankA, entered <em>madhuvanam<\/em>, the favourite garden of sugrIva. There, out of joy \u201c<em>gAyanthi kEchith, praNamanthi kEchith, nruthyanthi kEchith<\/em>\u201d \u2013 some of the monkeys sang, some danced, some pushed those that they were carrying. Thus, the beetles experienced what the monkeys in <em>madhuvanam<\/em> experienced. There is a difference between the calling of <a href=\"http:\/\/acharyas.koyil.org\/index.php\/thondaradippodi-azhwar\/\">AzhwAr<\/a> and that of the beetles, While AzhwAr is crying out for his existence, the beetles are crying out of joy of drinking honey.<\/p>\n<p><strong>vaNdalambum sOlai <\/strong>\u2013 Just as mArkaNdEya maharishi was caught in praLayam (deluge) and was tossed around, the beetles, entering flowers to drink honey, drank too much of it and were tossed around like the maharishi and like a garden caught in flood.<\/p>\n<p><strong>aNi arangam thannuL<\/strong> \u2013 thiruvarangam (SrIrangam) is like an ornament to samsAram. In SrI rAmAyaNam yudhdha kANdam 16.26 \u201c<em>bharthA nAma param nAryA bhUshaNam bhUshaNAdhapi<\/em> I <em>EshA virahithA thEna bhUshaNArhA na SObhathE<\/em> II\u201d (husband is a greater ornament than all other ornaments to a wife. This pirAtti [sIthA], who is to be decorated with all ornaments, is not bright as she is separated from her husband). Thus, when <a href=\"http:\/\/acharyas.koyil.org\/index.php\/sriman-narayanan\/\">emperumAn<\/a>, the consort of bhUmi, himself is an ornament to bhUmi, why mention that SrIrangam is an ornament?\u00a0 The meaning hinted here is that while emperumAn is the lord of leelA vibhUthi (materialistic realm), when he is not in SrIrangam, it appears that the world is like those women who are not wearing their mAngalya sUthram [the sacred, yellow thread worn by married women]. By joining the words, one can get <em>sOlai aNi thiruvarangam<\/em> which will mean that the large temple has the groves as ornament.<\/p>\n<p><strong>kArththiraL anaiya mEni<\/strong> \u2013 when one looks at the lying posture of <a href=\"http:\/\/acharyas.koyil.org\/index.php\/sriman-narayanan\/\">emperumAn<\/a> in SrIrangam it would appear as if the clouds, mistaking the flood of honey in the groves for sea, drank honey to their brim and unable to go out, took shelter inside the turret of SrIrangam temple. emperumAn\u2019s form is such that one can equate the clouds to him to an extent, because of the dark coloured form, coolness, helping others causelessly, without expecting anything in return and giving away everything to others, not keeping anything for self. <a href=\"http:\/\/acharyas.koyil.org\/index.php\/nammazhwar\/\">nammAzhwAr<\/a> also opined that he was reminded of emperumAn when he looked at clouds, in his thiruvAimozhi 8.5.8 \u201c<em>thokka mEgap palkuzhAngaL<\/em>\u201d (the mass of dense clouds).<\/p>\n<p><strong>kaNNanE<\/strong> \u2013 this word refers to periya perumAL\u2019s greatness, more than the clouds\u2019. Cloud will hover at a great distance, high above us, and help us by giving water. periya perumAL is born along with lowly people, remains close by, and helps by giving himself. How can we say that periya perumAL is kaNNan? Our pUrvAchAryas would say that \u201cwhen one looks at periya perumAL, one would see the person who had stealthily eaten all the butter saved by yaSOdhaip pirAtti and roamed around all over the place like a dark bull\u201d. <a href=\"http:\/\/acharyas.koyil.org\/index.php\/thiruppanazhwar\/\">thiruppANAzhwAr<\/a>, in his amalanAdhipirAn 10, conveys the same meaning \u201c<em>koNdal vaNNanaik kOvalanAy veNNey uNda vAyan . . . . aNi arangan<\/em>\u201d (SrI ranganAthan is of dark form, with his mouth having gobbled up butter, as a cowherd).<\/p>\n<p><strong>unnaik kANum mArkkam onRu aRIyamAttA <\/strong>\u2013 as krishNa, in <a href=\"http:\/\/githa.koyil.org\/\">SrI bhagavath gIthA<\/a>, <a href=\"http:\/\/acharyas.koyil.org\/index.php\/sriman-narayanan\/\">emperumAn<\/a> had prescribed certain paths to attain him, such as <em>karma yOgam<\/em> (the path of carrying out prescribed deeds), the resultant <em>gyAna yOgam<\/em> (path of knowledge), the resultant <em>bhakthi yOgam <\/em>(the path of devotion), <em>avathAra rahasya gyAnam<\/em> (knowledge of secret behind emperumAn\u2019s incarnations) and <em>purushOththama vidhyA<\/em> (the knowledge that emperumAn is supreme). There are other paths too, which have not been mentioned in SrI bhagavath gIthA, but in other SAsthras, such as reciting his divine names, residing in puNya kshEthrams (the sacred places) etc. These have been mentioned so that <a href=\"https:\/\/granthams.koyil.org\/2013\/03\/06\/thathva-thrayam-chith-who-am-i\/\">chEthanas (sentient entities)<\/a> could follow one of their choice and reach emperumAn. <a href=\"http:\/\/acharyas.koyil.org\/index.php\/thondaradippodi-azhwar\/\">AzhwAr<\/a> says that it was not that he did not <strong><em>follow<\/em><\/strong> any of these, but he did not even <strong><em>know<\/em><\/strong> any of these paths.<\/p>\n<p><strong>manisaril <\/strong>\u2013Did I lose the opportunity [of attaining <a href=\"http:\/\/acharyas.koyil.org\/index.php\/sriman-narayanan\/\">emperumAn<\/a>] because I was born as an animal which does not have discriminating knowledge? It was as a human being, with the knowledge of discrimination, that I lost out on the path of attaining <em>mOksham<\/em> (liberation).<\/p>\n<p><strong>thurisanAya <\/strong>\u2013 when compared to me, other people would appear like nithyasUris (permanent dwellers of SrI vaikuNtam), says AzhwAr. I am such a thief that even the other people would give up on me. I could have comforted myself had I been born as an animal which is not qualified to know about these paths. But, being born as a human being, I had lost out, laments the <a href=\"http:\/\/acharyas.koyil.org\/index.php\/thondaradippodi-azhwar\/\">AzhwAr<\/a>. It is said \u201c<em>mAnushyam prApya lOkE\u2019smin na mukO bhadhirO\u2019pi vA<\/em> I <em>nApakrAmathi samsArAth sa kalu brahmahA bhavEth<\/em> II\u201d (if a person is born in this samsAram without being deaf or dumb, and does not leave it permanently, he would be considered as having committed the sin of killing a brAhmaNa). AzhwAr says that despite being born as a human being, he did not gain anything. Instead he had lived life like an animal, not belonging to either of the two species. thurisu \u2013 robbery. thurisan \u2013 thief, cheat.<\/p>\n<p>&#8220;When you are like this, why did you come to me?&#8221; asks <a href=\"http:\/\/acharyas.koyil.org\/index.php\/sriman-narayanan\/\">emperumAn<\/a>. . . .<\/p>\n<p><strong>mUrkkanEn vandhu ninREn <\/strong>\u2013 Since I am ignorant of my lowliness, I came. Had I realised my lowliness and your greatness, just as <a href=\"http:\/\/acharyas.koyil.org\/index.php\/nammazhwar\/\">nammAzhwAr<\/a> said in <a href=\"https:\/\/divyaprabandham.koyil.org\/index.php\/2015\/08\/thiruvaimozhi-1-5-1-valavezh-ulagin\/\">thiruvAimozhi 1.5.1<\/a> \u201c<em>vaLavEzhulagu<\/em>\u201d I would have realised that it would not\u00a0 be proper on my part to come near you and stayed away from you. Instead of doing that, being ignorant, I came near you. Just as someone poisons the good water that is used by all the people in a town, I came near <a href=\"http:\/\/acharyas.koyil.org\/index.php\/sriman-narayanan\/\">emperumAn<\/a>, who is enjoyed by wise people, and spoiled him. Another explanation is that just as when one says <em>kaNNan<\/em> there is no one who is not inimical to him, I too approached emperumAn, not knowing the harm that this would cause him.<\/p>\n<p><strong>mUrkkanEn mUrkkanEnE<\/strong> \u2013 since he is repeating the word, he says that it is difficult to see such ignorance elsewhere in the world. Alternatively, it could be assumed that he looks at the greatness of emperumAn and his own lowliness and says \u201dwhat a fool am I\u201d for each of the two aspects.<\/p>\n<p>We shall consider the 33<sup>rd<\/sup> pAsuram next.<\/p>\n<p style=\"text-align: justify;\">adiyEn krishNa ramanuja dhAsan<\/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) emperumAn tells AzhwAr \u201csamsAris do not involve themselves with me. You are a person who is not liked by samsAris. How did you come to me?\u201d. AzhwAr says \u201cIs it possible to ascribe reasons to actions that I carry &#8230; <a title=\"thirumAlai &#8211; 32 &#8211; Arththu vaNdalambum\" class=\"read-more\" href=\"https:\/\/divyaprabandham.koyil.org\/index.php\/2016\/11\/thirumalai-32\/\" aria-label=\"Read more about thirumAlai &#8211; 32 &#8211; Arththu vaNdalambum\">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-12346","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\/12346","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=12346"}],"version-history":[{"count":0,"href":"https:\/\/divyaprabandham.koyil.org\/index.php\/wp-json\/wp\/v2\/posts\/12346\/revisions"}],"wp:attachment":[{"href":"https:\/\/divyaprabandham.koyil.org\/index.php\/wp-json\/wp\/v2\/media?parent=12346"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/divyaprabandham.koyil.org\/index.php\/wp-json\/wp\/v2\/categories?post=12346"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/divyaprabandham.koyil.org\/index.php\/wp-json\/wp\/v2\/tags?post=12346"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}