{"id":12394,"date":"2016-11-16T08:36:53","date_gmt":"2016-11-16T08:36:53","guid":{"rendered":"http:\/\/divyaprabandham.koyil.org\/?p=12394"},"modified":"2024-04-15T05:08:26","modified_gmt":"2024-04-15T05:08:26","slug":"thirumalai-33","status":"publish","type":"post","link":"https:\/\/divyaprabandham.koyil.org\/index.php\/2016\/11\/thirumalai-33\/","title":{"rendered":"thirumAlai &#8211; 33 &#8211; meyyellAm pOgavittu"},"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-32\/\">&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=\"419\" height=\"285\" 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: 419px) 100vw, 419px\" \/><\/a><\/p>\n<h3>avathArikai (Introduction)<\/h3>\n<p>Until now, in the last eight pAsurams, <a href=\"http:\/\/acharyas.koyil.org\/index.php\/thondaradippodi-azhwar\/\">AzhwAr<\/a> has said that he does not have any virtue in him and that he has all the vices too and that he does not bode well for <a href=\"http:\/\/acharyas.koyil.org\/index.php\/sriman-narayanan\/\">emperumAn<\/a>. He emphasises the same in this pAsuram too. emperumAn, on hearing his statement in the previous pAsuram that he, despite being a fool, had come to emperumAn, asks him \u201cif this statement of yours (of being an ignorant, foolish person) came from your heart, I shall take this as accepting your state of being without anything in your hands and try to redeem you. Was the statement that you are a fool said by you sincerely?\u201d to which AzhwAr responds, \u201ceven that is a lie\u201d. <a href=\"http:\/\/acharyas.koyil.org\/index.php\/sriman-narayanan\/\">emperumAn<\/a> asks \u201cIf there is nothing in you as a means to attain me, how do I redeem you\u201d\u00a0 and AzhwAr says \u201cis there any means other than the connection with your divine feet and your causeless mercy?\u201d, mentioning the ultimate means for attaining emperumAn.<\/p>\n<p>Let us enjoy the pAsuram and its meanings, first.<\/p>\n<p>\u0bae\u0bc6\u0baf\u0bcd\u0baf\u0bc6\u0bb2\u0bbe\u0bae\u0bcd \u0baa\u0bcb\u0b95\u0bb5\u0bbf\u0b9f\u0bcd\u0b9f\u0bc1 \u0bb5\u0bbf\u0bb0\u0bbf \u0b95\u0bc1\u0bb4\u0bb2\u0bbe\u0bb0\u0bbf\u0bb2\u0bcd \u0baa\u0b9f\u0bcd\u0b9f\u0bc1<br \/>\n\u0baa\u0bca\u0baf\u0bcd\u0baf\u0bc6\u0bb2\u0bbe\u0bae\u0bcd \u0baa\u0bca\u0ba4\u0bbf\u0ba8\u0bcd\u0ba4\u0bc1 \u0b95\u0bca\u0ba3\u0bcd\u0b9f \u0baa\u0bcb\u0b9f\u0bcd\u0b95\u0ba9\u0bc7\u0ba9\u0bcd \u0bb5\u0ba8\u0bcd\u0ba4\u0bc1 \u0ba8\u0bbf\u0ba9\u0bcd\u0bb1\u0bc7\u0ba9\u0bcd<br \/>\n\u0b90\u0baf\u0ba9\u0bc7 \u0b85\u0bb0\u0b99\u0bcd\u0b95\u0ba9\u0bc7 \u0b89\u0ba9\u0bcd\u00a0\u0b85\u0bb0\u0bc1\u0bb3\u0bcd \u0b8e\u0ba9\u0bcd\u0ba9\u0bc1\u0bae\u0bcd \u0b86\u0b9a\u0bc8\u00a0\u0ba4\u0ba9\u0bcd\u0ba9\u0bbe\u0bb2\u0bcd<br \/>\n\u0baa\u0bca\u0baf\u0bcd\u0baf\u0ba9\u0bc7\u0ba9\u0bcd \u0bb5\u0ba8\u0bcd\u0ba4\u0bc1 \u0ba8\u0bbf\u0ba9\u0bcd\u0bb1\u0bc7\u0ba9\u0bcd \u0baa\u0bca\u0baf\u0bcd\u0baf\u0ba9\u0bc7\u0ba9\u0bcd \u0baa\u0bca\u0baf\u0bcd\u0baf\u0ba9\u0bc7\u0ba9\u0bc7<\/p>\n<p><em>meyyellAm pOgavittu viri kuzhalAril pattup<\/em><br \/>\n<em>poyyellAm podhindhu koNda pOtkanEn vandhu ninREn<\/em><br \/>\n<em>aiyanE! aranganE! un aruL ennum Asai thannAl<\/em><br \/>\n<em>poyyanEn vandhu ninREn poyyanEn poyyanEnE<\/em><\/p>\n<h3><a href=\"http:\/\/yourlisten.com\/sarathy.thothathri\/thirumalai-33\" target=\"_blank\" rel=\"noopener\">Listen<\/a><\/h3>\n<p><iframe style=\"width: 100%;\" src=\"\/\/yourlisten.com\/embed\/html5?17619314\" frameborder=\"0\"><\/iframe><\/p>\n<h3>Word-by-word meaning<\/h3>\n<p>aiyanE \u2013 Oh Lord!<br \/>\naranganE \u2013 the dweller of thiruvarangam (SrIrangam)!<br \/>\nmey ellAm \u2013 all the true means or entities (thought, word and deed)<br \/>\npOgavittu \u2013 giving them up totally<br \/>\nviri kuzhalAril \u2013 in the net of women with well spread locks of hair<br \/>\npattu \u2013 being caught<br \/>\npoy ellAm \u2013 different types of lies<br \/>\npodhindhu koNdu \u2013 holding to the brim<br \/>\npOtkanEn \u2013 I, without any place to go<br \/>\nun aruL ennum Asai thannAl \u2013 out of the desire kindled by your grace<br \/>\nvandhu ninREn , poyyanEn, poyyanEn, poyyanEn \u2013 through the three means (of thought, word and action), I stood in front of you, as a liar<br \/>\nvandhu ninREn \u2013 I stood in front you, the omniscient.<\/p>\n<h3>vyAkhyAnam (commentary)<\/h3>\n<p><strong>meyyellAm<\/strong> \u2013 <em>mey<\/em> (truth) is something which leads to good for all jIvAthmAs, and describes things as they are [without adding or removing anything]. Truth is the basis on which <a href=\"http:\/\/acharyas.koyil.org\/index.php\/thondaradippodi-azhwar\/\">AzhwAr<\/a> had said in the earlier pAsurams the good things that he did not have. In kaiSika mahAthmyam 32 nampAduvAn says \u201c<em>sathyamUlamitham sarvam lOka:sathyE prathishtitha:<\/em> I <em>nAham mithyA pravakshyAmi sathyamEva vadhAmyaham <\/em>\u00a0II\u201d (it was through <em>sathyam<\/em> (truth) that all these worlds came about; the world sustains on truth; (hence) I will not speak lie; (always) I will speak the truth). Because he had a bit of involvement with <a href=\"http:\/\/acharyas.koyil.org\/index.php\/sriman-narayanan\/\">emperumAn<\/a>, nampAduvAn, despite being born in a lowly caste and carrying out the deeds of that caste, told the brahmarAkshas (a demon) that came to eat him \u201cthose who are involved with emperumAn will not tell lies\u201d. <em>ellAm <\/em>\u2013 since truth is of different types, AzhwAr says all types. In other words, thinking of something, as it is, speaking it, as it is, and doing it, as it is. The opinion here is that he does not have any of these truths in him. Alternatively, some people will speak truth to their relatives and lies to others; he implies that he does not speak truth even to his relatives.<\/p>\n<p><strong>pOgavittu<\/strong> \u2013 I got rid of these truths to such an extent that they did not even find a place in the country that I live in. If I speak truth to my relatives, a trace of that would be with me; I did not do even this. Since samsAris are ignorant, it is possible to speak lies to them and manage; but I spoke lies even to you, who is omniscient, laments the <a href=\"http:\/\/acharyas.koyil.org\/index.php\/thondaradippodi-azhwar\/\">AzhwAr<\/a>.<\/p>\n<p>When <a href=\"http:\/\/acharyas.koyil.org\/index.php\/sriman-narayanan\/\">emperumAn<\/a> asks him as to where he learnt to speak such lies . . . .<\/p>\n<p><strong>viri kuzhalAril pattu<\/strong> \u2013 I moved with women, says AzhwAr. The meaning implied here is that just as it is impossible for someone to speak lies when he is close to emperumAn, it is impossible to speak truth when someone is with women. Is it not rare for someone who speaks truth to be in the company of women? <em>virikuzhalAril <\/em>\u2013 if the lady had done up her hair, the man would exclaim \u201chow beautiful it is! How well the garland has been strung around the hair!\u201d And, if the lady had let loose her hair, he would exclaim \u201cwhat can I say about the beauty of the hair let loose, like a peacock spreads its wings!\u201d Just as <a href=\"http:\/\/namm\">nammAzhwAr<\/a> says in thiruvAimozhi 5.10.2 \u201c<em>adhu idhu udhu ennalAvana alla ennai un seygai naivikkum<\/em>\u201d (if one thinks of the playful activities of emperumAn he would be totally involved and lose himself in emperumAn), the person engages with women in the same way that a sAthvika (purely good) person engages with emperumAn.\u00a0 p<em>attu <\/em>\u00a0&#8211; just as a fish trapped by a net cannot extricate itself, a person who gets trapped by women also cannot extricate himself. The extent to which he is trapped can be gauged from the fact that even when AchAryan (teacher) shows him the beauty of emperumAn\u2019s thirumEni through his upadhESam (spiritual teaching), the disciple\u2019s heart keeps thinking of the women who are sweet to him.<\/p>\n<p><strong>poyyellAm podhindhukoNda<\/strong> \u2013 just as he got rid of all the truths, he accumulated gradually, all the lies. <a href=\"http:\/\/acharyas.koyil.org\/index.php\/thondaradippodi-azhwar\/\">AzhwAr<\/a> shows that just as involvement with <a href=\"http:\/\/acharyas.koyil.org\/index.php\/sriman-narayanan\/\">emperumAn<\/a> would make liars to speak truth, involvement with women will make those who speak truth, to speak lies. <em>ellAm <\/em>\u2013 just as truths are of different kinds, lies are also of many types and hence he uses the word <em>ellAm<\/em> (all). He has accumulated whatever goes by the name of \u201clie\u201d<em>. podhindhu koNda <\/em>\u2013 AzhwAr says that he made sure that none of the lies that he accumulated, left him. He says that he is the wholesale merchant for lies so that if someone wants to tell a lie to his lady, he would approach AzhwAr. He made sure that none of the lies escaped from his clutches.<\/p>\n<p><strong>pOtkanEn vandhu ninREn <\/strong>\u2013 if I think of my lowliness, I would step back saying \u201conly those who speak truth can approach emperumAn. A liar like me should not approach him\u201d. Since I had no other place to go to, rather shamelessly, I came and stood in front of your divine presence. <em>ninREn <\/em>\u2013 just as those who carried out certain tasks as means to attain emperumAn [such as karma yOgam, gyAna yOgam, bhakthi yOgam] stand at the doorstep of emperumAn to collect their benefit, like a servant stands for his salary, I too stood like them. <em>pOtkanEn <\/em>\u2013 one without a refuge.<\/p>\n<p><a href=\"http:\/\/acharyas.koyil.org\/index.php\/sriman-narayanan\/\">emperumAn<\/a> asks him \u201cI am approached by those good people who are able to control both their external and internal sensory organs. Why are you coming to me? Why don\u2019t you go to those women with spread locks?\u201d . . . .<\/p>\n<p><strong>aiyanE<\/strong> \u2013 Since I have a natural relationship with you which cannot be severed, I came. Even children, who have caused harms to their parents, approach them through the backdoor. I have such a relationship with you.<\/p>\n<p><strong>aranganE <\/strong>\u2013 emperumAn asks him \u201cwas it through SAsthras (sacred texts) or through AchAryan\u2019s upadhESam (teaching of a guru) that you came to know of this relationship?\u201d\u00a0 <a href=\"http:\/\/acharyas.koyil.org\/index.php\/thondaradippodi-azhwar\/\">AzhwAr<\/a> responds \u201cit was not through these, but because you came to thiruvarangam to take rest, that I came to know\u201d How is this possible? \u00a0emperurAn, not considering the superiority of SrIvaikuNtam, came down to samsAram, knowing very well that it is inhabited by those who hate him, only to ensure that samsAris are redeemed. That the samsAris are people who are not detested by him is clear from the way he is lying at SrIrangam after taking a vow that he will not leave this samsAram until it is fully uprooted [and shifted to SrIvaikuNtam].<\/p>\n<p><a href=\"http:\/\/acharyas.koyil.org\/index.php\/sriman-narayanan\/\">emperumAn<\/a> asks AzhwAr \u201cwhat is it that you want from me?\u201d . . . .<\/p>\n<p><strong>un aruL ennum Asai thannAl \u2013 vandhu ninREn<\/strong> \u2013 My desire is that I should get your grace; hence I came. His grace is such that even those who have harmed themselves to such an extent that they will get ruined, can desire for it. In SrI rAmAyaNam sundhara kANdam 38.35, vAlmIki says \u201c<em>satham nipathitham bhUmau saraNya: saraNAgatham<\/em> I <em>vadhArhamapi kAkuthsa: krupayA paryapAlayath<\/em> II\u201d (even though kAkAsuran, who fell to the ground and surrendered, deserved to be killed, SrI rAma, through his grace, saved him, as he is the refuge).<\/p>\n<p>emperumAn says \u201cI am waiting for persons like you who do not have anything good in them and who have all the vices in them and who know the relationship between themselves and me. Isn\u2019t it true that you have come after realising this?\u201d . . . .<\/p>\n<p><strong>poyyanEn<\/strong> \u2013 <a href=\"http:\/\/acharyas.koyil.org\/index.php\/thondaradippodi-azhwar\/\">AzhwAr<\/a> responds \u201cif I look at it deeply, even this appears to be false. Can there be anything that I can claim as truth in front of you, who is omniscient?\u201d.<\/p>\n<p><strong>poyyanEn<\/strong> \u2013 there is nothing that I do not have which is called as vice. I said this because, ahirbhudhnya samhithai 37.30 says \u201c<em>ahamasmyaparAdhAnAmAlayO\u2019kinchanO\u2019gathi:<\/em> I <em>thvamEvOpAyabhUthO mEbhavEthi prArthanAmathi:<\/em> II <em>SaraNAgathirithyukthA sA dhEvE\u2019smin prayujyathAm <\/em>II\u201d (\u201cI am repository of all vices; I do not have any means (to protect myself); I do not have a refuge (other than you); you have to be my means\u201d \u2013 SaraNAgathi is the thought that prays like this. Let this be carried out in the matter of this <a href=\"https:\/\/granthams.koyil.org\/2013\/03\/12\/thathva-thrayam-iswara-who-is-god\/\">bhagavAn<\/a>). SAsthras say that if one says like this in your divine presence, it will yield benefit. Hence I said that, says AzhwAr. I did not say it because my lowliness hit me.<\/p>\n<p><strong>poyannEnE<\/strong> \u2013 I said this lie to you, who is omniscient by nature, such that even you were deluded into believing as truth what I said as lie. Thinking of the lies that he had said in the earlier pAsurams such as \u201c<em>Adharam peruga vaiththa azhagan\u201d <\/em>(<a href=\"https:\/\/divyaprabandham.koyil.org\/index.php\/2016\/09\/thirumalai-16\/\">16<\/a>), \u201c<em>kaNNiNai kaLikkumARE<\/em>\u201d (<a href=\"https:\/\/divyaprabandham.koyil.org\/index.php\/2016\/09\/thirumalai-17\/\">17<\/a>), \u201c<em>paniyarumbu udhirumAlO<\/em>\u201d (<a href=\"https:\/\/divyaprabandham.koyil.org\/index.php\/2016\/09\/thirumalai-18\/\">18<\/a>), \u201c<em>udal enakku urugumAlO<\/em>\u201d (<a href=\"https:\/\/divyaprabandham.koyil.org\/index.php\/2016\/09\/thirumalai-19\/\">19<\/a>), <a href=\"http:\/\/acharyas.koyil.org\/index.php\/thondaradippodi-azhwar\/\">AzhwAr<\/a> says \u201c<em>poyyanEn poyyanEnE<\/em>\u201d . How many lies can I say in your divine presence, where I should be speaking only truth?<\/p>\n<p>Let us move on to pAsuram 34, 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) Until now, in the last eight pAsurams, AzhwAr has said that he does not have any virtue in him and that he has all the vices too and that he does not bode well for emperumAn. He emphasises the &#8230; <a title=\"thirumAlai &#8211; 33 &#8211; meyyellAm pOgavittu\" class=\"read-more\" href=\"https:\/\/divyaprabandham.koyil.org\/index.php\/2016\/11\/thirumalai-33\/\" aria-label=\"Read more about thirumAlai &#8211; 33 &#8211; meyyellAm pOgavittu\">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-12394","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\/12394","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=12394"}],"version-history":[{"count":1,"href":"https:\/\/divyaprabandham.koyil.org\/index.php\/wp-json\/wp\/v2\/posts\/12394\/revisions"}],"predecessor-version":[{"id":53127,"href":"https:\/\/divyaprabandham.koyil.org\/index.php\/wp-json\/wp\/v2\/posts\/12394\/revisions\/53127"}],"wp:attachment":[{"href":"https:\/\/divyaprabandham.koyil.org\/index.php\/wp-json\/wp\/v2\/media?parent=12394"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/divyaprabandham.koyil.org\/index.php\/wp-json\/wp\/v2\/categories?post=12394"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/divyaprabandham.koyil.org\/index.php\/wp-json\/wp\/v2\/tags?post=12394"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}