{"id":12533,"date":"2016-11-24T11:01:02","date_gmt":"2016-11-24T11:01:02","guid":{"rendered":"http:\/\/divyaprabandham.koyil.org\/?p=12533"},"modified":"2016-11-24T11:01:02","modified_gmt":"2016-11-24T11:01:02","slug":"thirumalai-35","status":"publish","type":"post","link":"https:\/\/divyaprabandham.koyil.org\/index.php\/2016\/11\/thirumalai-35\/","title":{"rendered":"thirumAlai &#8211; 35 &#8211; thAvi anRu ulagamellAm"},"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-34\/\">&lt;&lt; Previous<\/a><\/p>\n<p style=\"text-align: justify;\"><a href=\"https:\/\/divyaprabandham.koyil.org\/wp-content\/uploads\/2015\/10\/thrivikraman-thirukkovalur-e1445160734322.jpg\"><img loading=\"lazy\" decoding=\"async\" class=\"aligncenter  wp-image-4734\" src=\"https:\/\/divyaprabandham.koyil.org\/wp-content\/uploads\/2015\/10\/thrivikraman-thirukkovalur-e1445160734322.jpg\" alt=\"thrivikraman-thirukkovalur\" width=\"325\" height=\"439\" srcset=\"https:\/\/divyaprabandham.koyil.org\/wp-content\/uploads\/2015\/10\/thrivikraman-thirukkovalur-e1445160734322.jpg 602w, https:\/\/divyaprabandham.koyil.org\/wp-content\/uploads\/2015\/10\/thrivikraman-thirukkovalur-e1445160734322-222x300.jpg 222w\" sizes=\"auto, (max-width: 325px) 100vw, 325px\" \/><\/a><\/p>\n<h3><strong>avathArikai (introduction)<\/strong><\/h3>\n<p>periya perumAL felt sad that AzhwAr had decided to move away from him and may even get ruined. He is worried that he may lose him. He asks AzhwAr \u201cAzhwIr? What is the reason for your decision to leave my presence?\u201d to which AzhwAr responds \u201cinstead of approaching you, by telling lies to an omniscient entity to you and bringing disrepute to you, it is better to move with samsAris, who do not know my intentions and with whom I have been together since time immemorial. I can remain with them from now onwards\u201d.\u00a0 periya perumAL divines \u201cit is good that you approached me. I do not see faults in my followers. samsAris will look at all the faults of others, without exception. I look at all the good qualities of followers, without leaving anything. Hence, irrespective of the number of faults that one has, it is very apt if he leaves samsAris and comes to me\u201d. \u00a0AzhwAr asks periya perumAL \u201care these mere comforting words or have you shown this in practice?\u201d and periya perumAL replies \u201cIt is there for a very long time\u201d and shows AzhwAr how he measured the worlds as thrivikrama. \u201cThat I measured all the worlds as thrivikrama is mentioned in vEdhas for a very long time. Have you not heard of it? By keeping my foot on both brAhmaNas, who control their sensory organs, and chaNdALas, who are of very low birth, without differentiating between them, I showed that there is none who is ill-disposed towards me\u201d says emperumAn, showing AzhwAr his simplicity and how it is difficult for him to sustain himself should AzhwAr leave him, comforting AzhwAr in this pAsuram, who also gets comforted. AzhwAr meditates on the meanings meditated by <a href=\"http:\/\/acharyas.koyil.org\/index.php\/nammazhwar\/\">nammAzhwAr<\/a> in his <a href=\"https:\/\/divyaprabandham.koyil.org\/index.php\/2015\/08\/thiruvaimozhi-1-5-1-valavezh-ulagin\/\">thiruvAimozhi 1.5.1<\/a> \u201c<em>vaLavEzh ulagu<\/em>\u201d in the previous pAsuram and this pAsuram.<\/p>\n<p>Let us go through the pAsuram and its meanings.<\/p>\n<p>\u0ba4\u0bbe\u0bb5\u0bbf\u0baf\u0ba9\u0bcd\u0bb1\u0bc1 \u0b89\u0bb2\u0b95 \u0b8e\u0bb2\u0bcd\u0bb2\u0bbe\u0bae\u0bcd\u00a0\u0ba4\u0bb2\u0bc8 \u0bb5\u0bbf\u0bb3\u0bbe\u0b95\u0bcd \u0b95\u0bca\u0ba3\u0bcd\u0b9f \u0b8e\u0ba8\u0bcd\u0ba4\u0bbe\u0baf\u0bcd<br \/>\n\u0b9a\u0bc7\u0bb5\u0bbf\u0baf\u0bc7\u0ba9\u0bcd \u0b89\u0ba9\u0bcd\u0ba9\u0bc8\u0baf\u0bb2\u0bcd\u0bb2\u0bbe\u0bb2\u0bcd \u0b9a\u0bbf\u0b95\u0bcd\u0b95\u0bc6\u0ba9\u0bc8\u0b9a\u0bcd \u0b9a\u0bc6\u0b99\u0bcd\u0b95\u0ba3\u0bcd \u0bae\u0bbe\u0bb2\u0bc7<br \/>\n\u0b86\u0bb5\u0bbf\u0baf\u0bc7! \u0b85\u0bae\u0bc1\u0ba4\u0bc7! \u0b8e\u0ba9\u0bcd\u0bb1\u0ba9\u0bcd\u00a0\u0b86\u0bb0\u0bc1\u0baf\u0bbf\u0bb0\u0bcd \u0b85\u0ba9\u0bc8\u0baf \u0b8e\u0ba8\u0bcd\u0ba4\u0bbe\u0baf\u0bcd<br \/>\n\u0baa\u0bbe\u0bb5\u0bbf\u0baf\u0bc7\u0ba9\u0bcd \u0b89\u0ba9\u0bcd\u0ba9\u0bc8 \u0b85\u0bb2\u0bcd\u0bb2\u0bbe\u0bb2\u0bcd \u0baa\u0bbe\u0bb5\u0bbf\u0baf\u0bc7\u0ba9\u0bcd \u0baa\u0bbe\u0bb5\u0bbf\u0baf\u0bc7\u0ba9\u0bc7.<\/p>\n<p><em>thAviyanRu ulagam ellAm thalai viLAk koNda endhAy<\/em><br \/>\n<em>sEviyEn unnaiyallAl chikkenach chengaN mAlE<\/em><br \/>\n<em>AviyE! amudhE! endhan Aruyir anaiya endhAy<\/em><br \/>\n<em>pAviyEn unnai allAl pAviyEn pAviyEnE<\/em><\/p>\n<h3><a href=\"http:\/\/yourlisten.com\/sarathy.thothathri\/thirumalai-35\" target=\"_blank\" rel=\"noopener\">Listen<\/a><\/h3>\n<p><iframe style=\"width: 100%;\" src=\"\/\/yourlisten.com\/embed\/html5?17619318\" frameborder=\"0\"><\/iframe><\/p>\n<h3><strong>Word-by-word meaning<\/strong><\/h3>\n<p>anRu \u2013 on that day (when the worlds were seized by mahAbali)<br \/>\nulagam ellAm \u2013 all the worlds<br \/>\nthAvi thalaiviLAkkoNda \u2013 going across, pervading everyone\u2019s head with divine feet<br \/>\nendhAy \u2013 my swAmy (lord)<br \/>\nunnai allAl sEviyEn \u2013 I will not worship anyone other than you<br \/>\nsem kaN mAlE \u2013 Oh the one with reddish eyes, being partial towards his followers!<br \/>\nAviyE \u2013 being my vital air<br \/>\namudhE \u2013 being the nectar<br \/>\nendhan Ar uyir anaiya endhAy \u2013 my swAmy, being the in-dwelling soul of my life, like nectar<br \/>\npAviyEn \u2013 sinner like I<br \/>\nchikkena \u2013 surely (at all times)<br \/>\nunnai allAl \u2013 other than you<br \/>\npAviyEn \u2013 will not think of (others)<br \/>\npAviyEnE \u2013 I have committed lot of sins<\/p>\n<h3><strong>vyAkhyAnam (commentary)<\/strong><\/h3>\n<p><strong>thAvi<\/strong> \u2013 crossing. If emperumAn had given prior information that \u201cI am going to keep my foot on your heads\u201d, the samsAris, with huge egos, would have refused to take his divine foot on their heads and would have ordered him \u201cdon\u2019t keep\u201d. Just as people with sathva guNam (pure good qualities) would have ordered \u201c<em>thiruvANai ninnANai\u201d <\/em>(thiruvAimozhi 10.10.2) in order to ensure that emperumAn keeps his divine foot on their heads without refusing, these samsAris would have ordered that emperumAn\u2019s divine foot should not come near them. It was only because of this that emperumAn kept his divine foot on their heads without their knowing about it, and grew rapidly, without either they [samsAris] or he, getting enervated.<\/p>\n<p><strong>anRu<\/strong> \u2013 on that day when the status of he being the master and samsAris being the servitors was in ruins and mahAbali had seized the worlds.<\/p>\n<p><strong>ulagamellAm <\/strong>\u2013 instead of being satisfied with measuring the three worlds seized by mahAbali, his divine foot went all the way to brahmalOkam, after it graced the heads of all the people, without any discrimination between the great and lowly ones, and grew in size.<\/p>\n<p><strong>thalai viLAkkoNda <\/strong>\u2013 AzhwAr shows that the excitement of the protector [emperumAn] was much more than the size of the entity that he protected . purusha sUktham 1 says \u201c<em>sahasra SIrshA purusha: sahasrAksha: sahasrapAdh <\/em>I <em>sa bhUmim viSvathO vruthvA athyathishtadhdhaSAngulam <\/em>II\u201d (nArAyaNa, who is called as purusha, has countless heads, countless eyes, countless legs; he surrounded the earth on all sides and pervaded for countless yOjanas (one yOjana is 10 miles or 16 kilometers) beyond the earth). Thus purusha sUktham also mentioned that emperumAn pervaded much beyond the earth, all the way upto nithya vibhUthi. The term <em>thAvi thalai viLAkkoNda <\/em>shows that he measured much more than what he had to measure [the three worlds seized by mahAbali].<\/p>\n<p><strong>endhAy <\/strong>\u2013 what is the reason for emperumAn to keep his divine feet, referred to by thirumangai AzhwAr in thirukkuRundhAndagam 6 as \u201c<em>amarar sennippUvinai<\/em>\u201d (the divine feet borne by nithyasUris on their heads) on the heads of samsAris, who do not have any involvement with them? AzhwAr shows that it is due to the indelible relationship between emperumAn and samsAris. AzhwAr addresses emperumAn as <em>endhAy <\/em>\u00a0since emperumAn had kept his divine foot on AzhwAr\u2019s head too, on that day. The opinion here is that it is due to the goodwill of the effort on that day that he has reformed today. Just as a mother hugs her child while it is sleeping, emperumAn also graced the samsAris on that day by touching them with his divine foot and protecting them. On that day, AzhwAr did not know the relationship that he had with emperumAn and today, since he knows it, he calls emperumAn as <em>endhAy <\/em>(lord or master); even today, the samsAris have not realised this and AzhwAr makes himself happier for them too.<\/p>\n<p><strong>sEviyEn unnai allAl<\/strong> \u2013 emperumAn asks AzhwAr \u201cwhy then did you think of moving away from me?\u201d AzhwAr responds \u201cI thought of leaving you because I did not know your simplicity. Having known this, I will not leave you hereafter and will not hold on to something else\u201d \u201cIf I leave you, I should either be independent like a king or be a servitor to someone else. Such shortcomings will not come to me hereafter\u201d says the AzhwAr. In <a href=\"http:\/\/ponnadi.blogspot.in\/2015\/12\/rahasya-thrayam.html\"><em>thirumanthram<\/em><\/a> [ashtAksharam], the first word, praNavam negated being servitor to others and the second word, <em>nama<\/em>, negated being independent like a king. AzhwAr shows these two aspects in his words <em>sEviyEn unnai allAl<\/em>. Is it correct to say that he will not <em>worship<\/em> others? Since being a servitor to emerpumAn is considered to be equivalent to worshipping him, by force of habit, AzhwAr uses the same word (worshipping) when it comes to talking about others.<\/p>\n<p>emperumAn asks him \u201cfor how long will you have this determination?\u201d . . . .<\/p>\n<p><strong>chikkena<\/strong> \u2013 this will last forever. It will last till my AthmA lasts [i.e. forever]. Just as nammAzhwAr says in <a href=\"https:\/\/divyaprabandham.koyil.org\/index.php\/2016\/04\/thiruvaimozhi-2-6-1-vaikundha-manivannane\/\">thiruvAimozhi 2.6.1<\/a> \u201c<em>pidhiththEn koL chikkenavE<\/em>\u201d (I held on to you forever), AzhwAr gives refuge to emperumAn who is in grief that AzhwAr would leave him. It is AzhwAr\u2019s turn to tell emperumAn \u201c<em>mA sucha:<\/em>\u201d (don\u2019t feel saddened), just as emperumAn told arjuna in <a href=\"http:\/\/githa.koyil.org\/\">bhagavath gIthA<\/a>.<\/p>\n<p><strong>sengaNmAlE<\/strong> \u2013 this word does not reflect the natural reddishness in emperumAn\u2019s eyes. It denotes the unique reddishness acquired by emperumAn\u2019s eyes on hearing the word \u201c<em>chikkena<\/em>\u201d from AzhwAr. After hearing AzhwAr say \u201c<em>sEviyEn unnaiyallAl chikkena<\/em>\u201d, the fear that emperumAn felt after hearing AzhwAr say in the previous pAsuram \u201c<em>veLgippOy<\/em>\u201d (I am leaving you out of shame) disappeared; the uncontrollable love that emerpumAn felt towards AzhwAr \u00a0manifested as radiance in his eyes. Another interpretation for <em>sengaNmAlE <\/em>is &#8211; In SrI rAmAyaNam yudhdha kANdam 17.29, sugrIva tells SrI rAma when vibhIshaNa comes to take refuge under SrI rAma \u201c<em>vadhyathAmEsha dhaNdEna thIvrENa sachivais saha<\/em> I <em>rAvaNasya nruSamsasya bhrAthA hyEsha vibhIshaNa: <\/em>\u00a0II\u201d (let this vibhIshaNa, with his ministers, be tormented, through harsh punishment. Is not this vibhIshaNa the brother of the cruel rAvaNa?). On hearing this, the heart of SrI rAma was in tatters. It was similar to that of periya perumAL when he heard from AzhwAr in the previous pAsuram \u201c<em>vilavarachchiriththittEnE<\/em>\u201d. When hanuman responded with this SlOka (yudhdha kANdam 18.1) \u201c<em>atha: rAma prasannAthmA SruthvA vAtu suthasya ha <\/em>I <em>prathyabhAshatha dhurthdharsha: SruthavAnAthmani sthitham <\/em>II\u201d (later, one who cannot be won over (by words), one who had learnt about various matters (from vasishta and others), SrI rAma, after hearing vAyu\u2019s son (vAyu is the dhEvathA for wind) hanuman\u2019s sweet words, became clear in his mind and started speaking from his divine mind). rAma came back to existence after hearing hanuman. In the same way, periya perumAL, after hearing AzhwAr say <em>chikkena <\/em>\u00a0came back to existence. Just as hanuman told SrI rAma in rAmAvathAram \u201c<em>mA sucha:\u201d <\/em>(do not feel sad), AzhwAr offers refuge to periya perumAL in <a href=\"http:\/\/ponnadi.blogspot.in\/p\/archavathara-anubhavam.html\">archAvathAram<\/a>. <em>sengaNmAlE &#8212; unnaiyallAl sEviyEn <\/em>\u2013 the opinion here is that AzhwAr canot go from perumAL when perumAL\u2019s face blossoms out of love, on getting AzhwAr.<\/p>\n<p>Is that all? . . . . .<\/p>\n<p><strong>AviyE<\/strong> \u2013 where else can I go from you, who is like my breath [vital air]? AzhwAr does not consider that air [which is breathed] is a state of <em>vAyu<\/em> (wind), as mentioned in SAsthras. Just as nammAzhwAr says in thiruvAimozhi 7.2.9 \u201c<em>en thirumagaL sErmArvanE ennum ennudaiya AviyE ennum<\/em>\u201d (one who is the repository for pirAtti (SrI mahAlakshmi) and who is the breath of <a href=\"http:\/\/acharyas.koyil.org\/index.php\/nammazhwar\/\">nammAzhwAr<\/a>), this AzhwAr considers Sriman nArAyaNa as his breath.<\/p>\n<p><strong>amudhE<\/strong> \u2013 apart from being the sustaining force like breath, emperumAn is also like nectar, which is infinitely sweet, and which is like a medicine for saving AzhwAr\u2019s AthmA from death.<\/p>\n<p>Is that all? . . . .<\/p>\n<p><strong>en Aruyiranaiya<\/strong> \u2013 aren\u2019t you my AthmA? The opinion here is that the body cannot go outside and live, without the <a href=\"https:\/\/granthams.koyil.org\/2013\/03\/06\/thathva-thrayam-chith-who-am-i\/\">AthmA<\/a>.<\/p>\n<p><strong>endhAy<\/strong> \u2013 aren\u2019t you the swAmy (master) who took me back when I tried to leave you and ruin myself, thinking that I am not fit to approach you? The view here is that AzhwAr has no place to go to, leaving emperumAn, who is (1) like sengaNmAl to AzhwAr, showing motherly love through his lotus like eyes; (2) AzhwAr\u2019s breath; (3) like a sweet nectar to AzhwAr; (4) AzhwAr\u2019s AthmA, guiding him properly like his swAmy.<\/p>\n<p>emperumAn asks the AzhwAr \u201cthe words that you speak are beautiful. Are these also lies like you said earlier in the <a href=\"https:\/\/divyaprabandham.koyil.org\/index.php\/2016\/11\/thirumalai-33\/\">33<sup>rd<\/sup> pAsuram<\/a> \u201c<em>aiyanE aranganE<\/em>\u201d and <a href=\"https:\/\/divyaprabandham.koyil.org\/index.php\/2016\/11\/thirumalai-30\/\">30<sup>th<\/sup> pAsuram<\/a> \u201c<em>ennai ALudaiya kOvE<\/em>\u201d? . . .<\/p>\n<p><strong>pAviyEn unnaiyallAl<\/strong> \u2013 AzhwAr says \u201cthe reason why I decided to leave you (as being unapproachable), who graced the heads of all samsAris with your divine feet, is because of my sins\u201d<\/p>\n<p><strong>pAviyEn pAviyEnE <\/strong>\u2013 The meaning of first <em>pAviyEn <\/em>\u00a0is that he has lot of\u00a0 sins; the meaning of the second <em>pAviyEn<\/em> is that he will not think of anyone else other than emperumAn. Another interpretation for <em>pAviyEn pAviyEnE<\/em> \u2013 both the terms mean the word <em>pAvi<\/em>, showing the excessive sin that he has committed. The opinion here is that his sins are the reason for his trying to leave emperumAn, who, not only does not mind the faults in followers, but who also does not hate samsAris who hate him. Yet another interpretation is that through the first <em>pAviyEn <\/em>he talks about the sin that he would have committed by leaving emperumAn and ruining himself and the second <em>pAviyEn <\/em>would indicate the sin that he would have committed by leaving emperumAn, who is the cause for existence of all, by ruining emperumAn himself and consequently all the others.<\/p>\n<p>We shall take up the 36<sup>th<\/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) periya perumAL felt sad that AzhwAr had decided to move away from him and may even get ruined. He is worried that he may lose him. He asks AzhwAr \u201cAzhwIr? What is the reason for your decision to leave &#8230; <a title=\"thirumAlai &#8211; 35 &#8211; thAvi anRu ulagamellAm\" class=\"read-more\" href=\"https:\/\/divyaprabandham.koyil.org\/index.php\/2016\/11\/thirumalai-35\/\" aria-label=\"Read more about thirumAlai &#8211; 35 &#8211; thAvi anRu ulagamellAm\">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-12533","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\/12533","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=12533"}],"version-history":[{"count":0,"href":"https:\/\/divyaprabandham.koyil.org\/index.php\/wp-json\/wp\/v2\/posts\/12533\/revisions"}],"wp:attachment":[{"href":"https:\/\/divyaprabandham.koyil.org\/index.php\/wp-json\/wp\/v2\/media?parent=12533"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/divyaprabandham.koyil.org\/index.php\/wp-json\/wp\/v2\/categories?post=12533"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/divyaprabandham.koyil.org\/index.php\/wp-json\/wp\/v2\/tags?post=12533"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}