{"id":12671,"date":"2016-12-03T01:22:30","date_gmt":"2016-12-03T01:22:30","guid":{"rendered":"http:\/\/divyaprabandham.koyil.org\/?p=12671"},"modified":"2016-12-03T01:22:30","modified_gmt":"2016-12-03T01:22:30","slug":"thirumalai-38-part-3","status":"publish","type":"post","link":"https:\/\/divyaprabandham.koyil.org\/index.php\/2016\/12\/thirumalai-38-part-3\/","title":{"rendered":"thirumAlai &#8211; 38 &#8211; mEmporuL pOgavittu &#8211; Part 3"},"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\/12\/thirumalai-38-part-2\/\">&lt;&lt; Previous<\/a><\/p>\n<p style=\"text-align: justify;\"><a href=\"https:\/\/divyaprabandham.koyil.org\/wp-content\/uploads\/2015\/08\/namperumal-thiruvadi-e1439360825693.jpg\"><img loading=\"lazy\" decoding=\"async\" class=\"aligncenter  wp-image-3696\" src=\"https:\/\/divyaprabandham.koyil.org\/wp-content\/uploads\/2015\/08\/namperumal-thiruvadi-e1439360825693.jpg\" alt=\"namperumal-thiruvadi\" width=\"414\" height=\"405\" srcset=\"https:\/\/divyaprabandham.koyil.org\/wp-content\/uploads\/2015\/08\/namperumal-thiruvadi-e1439360825693.jpg 547w, https:\/\/divyaprabandham.koyil.org\/wp-content\/uploads\/2015\/08\/namperumal-thiruvadi-e1439360825693-300x294.jpg 300w\" sizes=\"auto, (max-width: 414px) 100vw, 414px\" \/><\/a><\/p>\n<p style=\"text-align: justify;\">In this 3rd and final part of this pAsuram, we shall see the meanings of the last two lines of the pAsuram and how this pAsuram conveys the meanings of first line of <a href=\"http:\/\/ponnadi.blogspot.in\/2015\/12\/rahasya-thrayam.html\">dhvaya manthram as well as parts of thirumanthram and charama SlOkam<\/a>.<\/p>\n<p><em>mEmporuL pOgavittu meymmaiyai miga uNarndhu<\/em><br \/>\n<em>AmparisaRindhukoNdu aimpulanagaththadakki<\/em><br \/>\n<em>kAmbaRath thalai siraiththun kadaiththalai irundhu vAzhum<\/em><br \/>\n<em>sOmbarai ugaththi pOlum sUzhpunal arangaththAnE<\/em><\/p>\n<h3><a href=\"http:\/\/yourlisten.com\/sarathy.thothathri\/thirumalai-38\" target=\"_blank\" rel=\"noopener\">Listen<\/a><\/h3>\n<p><iframe src=\"\/\/yourlisten.com\/embed\/html5?17619323\" frameborder=\"0\" style='width:100%;'><\/iframe><\/p>\n<p><strong>kAmbaRaththalai siraiththu<\/strong> \u2013 removing the hair with the root. <em>kAmbaRa <\/em>\u2013 making sure that the connection with other upAyams (other means such as karma, gyAna, bhakthi yOgams, thirunAma sankIrthanam etc) is severed; <em>thalai siraiththu<\/em> &#8211; severing connection with other instruments being carried inside the head, which are like sins because they are preventing from attaining the goal \u2013 in other words, removing the esteem that \u201cI am my protector\u201d. Why is there a reference to hair? Since hair is supposed to add beauty to a person and to add esteem, <a href=\"http:\/\/acharyas.koyil.org\/index.php\/thondaradippodi-azhwar\/\">AzhwAr<\/a> is using this as a simile for the thought that the person has, that he is his own protector. In olden days, when kings resorted to tonsuring a person, the reason was to lower his esteem. This was also the reason for <em>sanyAsis<\/em> (those who have renounced everything in this world) and <em>EkAngis<\/em> (ascetics) to tonsure their heads [they want to rid of their self-esteem themselves]. Thus, since we see people tonsuring themselves to remove their self-esteem, <a href=\"http:\/\/acharyas.koyil.org\/index.php\/thondaradippodi-azhwar\/\">AzhwAr<\/a> is using this metaphor to denote removal of esteem that one gets from following other upAyams (means). charama SlOkam, in its first half, states that after renouncing other means only can one hold on to <a href=\"http:\/\/acharyas.koyil.org\/index.php\/sriman-narayanan\/\">emperumAn<\/a>. AzhwAr denotes this meaning in the term \u201c<em>kAmbaRath thalai siraiththu<\/em>\u201d considering the greatness of its meanings, in an indirect manner. SAsthram referred in an indirect manner only when it spoke of \u201c<em>dhvA suparNA sayujA sakAyA..<\/em>\u201d (muNdakOpanishath 3.1.1) (there were two birds with beautiful wings and similar qualities, sitting on a tree (referring to <a href=\"https:\/\/granthams.koyil.org\/2013\/03\/06\/thathva-thrayam-chith-who-am-i\/\">jIvAthmA <\/a>and <a href=\"https:\/\/granthams.koyil.org\/2013\/03\/12\/thathva-thrayam-iswara-who-is-god\/\">paramAthmA<\/a>)). Thus AzhwAr also, like SAsthram, uses simile to convey his intended meanings.<\/p>\n<p><strong>un kadaiththalai irundhu <\/strong>\u2013 <em>kadaiththalai <\/em>can be transposed as <em>thalaikkadai<\/em> which means at the door step. In <em>dhvayam<\/em> the term charaNa refers to the divine feet of <a href=\"http:\/\/acharyas.koyil.org\/index.php\/sriman-narayanan\/\">emperumAn<\/a>. <a href=\"http:\/\/acharyas.koyil.org\/index.php\/thondaradippodi-azhwar\/\">AzhwAr<\/a> refers to that word here. Why is AzhwAr not mentioning the divine feet directly? Looking at this lowliness, he is ashamed to go near emperumAn\u2019s divine feet; he is unable to leave emperumAn and indulge in worldly matters. Hence he is staying at the door-step of emperumAn. vyAkhyAthA mentions about an incident in the life of <a href=\"http:\/\/acharyas.koyil.org\/index.php\/thirukkannamangai-andan\/\">thirukkaNNamangai ANdAn<\/a>, a disciple of\u00a0 <a href=\"http:\/\/acharyas.koyil.org\/index.php\/nathamunigal\/\">SrIman nAthamunigaL<\/a> (the preceptor who received all the 4000 dhivya prabandham from <a href=\"http:\/\/acharyas.koyil.org\/index.php\/nammazhwar\/\">nammAzhwAr<\/a>). One day ANdAn saw a person killing another person with a knife because the other person troubled his pet dog. Knowing that he will be punished by the King for his act of murder, he killed himself with the same knife. thirukkaNNamangai ANdAn, on seeing this, thought \u201cif a samsAri, who thinks that dhEham (body) is AthmA (soul), can have so much affection for his dog which stays at his door step and eats whatever he feeds it, paramachEthana (<a href=\"http:\/\/acharyas.koyil.org\/index.php\/sriman-narayanan\/\">emperumAn<\/a>) will never let down those who stay at his door-step and hand them over to yama (dhEvathA for justice)\u201d. Having affirmed this, thirukkaNNamangai ANdAn left his relatives, his possessions and his wife, refrained from working for himself, and engaged fully in emperumAn\u2019s kainkaryam and till his end, stayed at the entrance of the temple at <a href=\"http:\/\/thirukkannamangai.koyil.org\">thirukkaNNamangai<\/a>. <em>irundhu <\/em>\u2013 chEthana, who, due to attraction to worldly pursuits was running around, stays like a ship which has been anchored. thaththirIya upanishath Anandhavalli 7.2 says \u201c<em>yathA hyEvaisha EthasminnadhruSyE anAthmE anirukthE anilayanE abhayam prathishtAm vindhathE <\/em>I <em>atha sO\u2019bhayangathO bhavathi<\/em> II\u201d (when a person, in order to rid himself of his fear for samsAram, attains affection called as bhakthi with emperumAn who cannot be seen by others, who is without (prAkrutha) SarIram (physical form that chEthanas have), who cannot be described by words (such as dhEva, manushya etc), who is without any support (for himself), he becomes fearless of samsAram). In the same way, the samsAri attains emperuman and becomes fearless.<\/p>\n<p><strong>vAzhum<\/strong> \u2013 once <a href=\"https:\/\/granthams.koyil.org\/2013\/03\/12\/thathva-thrayam-iswara-who-is-god\/\">ISvaran<\/a> becomes the means (path to attain him), enjoying him becomes living in prosperity. Another interpretation is\u00a0 &#8211; since it is <em>irundhu vAzhum<\/em>, having him as the means (path) itself is prosperity.<\/p>\n<p><strong>sOmbarai ugaththi pOlum <\/strong>\u2013 Looking at the joy in <a href=\"http:\/\/acharyas.koyil.org\/index.php\/sriman-narayanan\/\">emperumAn<\/a>\u2019s divine face, <a href=\"http:\/\/acharyas.koyil.org\/index.php\/thondaradippodi-azhwar\/\">AzhwAr<\/a> is wondering \u201cwhen you look at those who have given up the responsibility of protecting them to you and who are lazy about protecting themselves, is this how your divine mind would feel joyous!?\u201d. The term <em>vAzhum sOmbar <\/em>refers to those who are sloth about living for themselves but who are living only for emperumAn. Those who live for themselves are termed as <em>kedum sOmbar<\/em> (ruinously lazy people). To differentiate from such people who ruin themselves, AzhwAr is using the term <em>vAzhum sOmbar<\/em>. These people will not give up their daily ritual [such as sandhyAvandhanam etc] or special ritual [such as amAvAsya tharpaNam etc] because they do not believe in SAsthras or they are lazy. They will follow such rituals as emperumAn\u2019s order and as a kainkaryam. They will be foremost among the <em>Asthikas<\/em> (believers of God) and will hold on to emperumAn, who does not expect anything from them for being their means, enjoy him as a way of passing their time in this world, and will be lazy when it comes to protecting themselves here. <em>ugaththi pOlum<\/em> \u2013 it appears that you [emperumAn] seem to enjoy these people as you enjoy nithyasUris (permanent dwellers of SrIvaikuNtam).<\/p>\n<p><a href=\"http:\/\/acharyas.koyil.org\/index.php\/sriman-narayanan\/\">emperumAn<\/a> asks him, \u201cHow did you know this matter [that I enjoy those who are lazy about protecting themselves]?\u201d . . . .<\/p>\n<p><strong>sUzhpunal arangaththAnE<\/strong> \u2013 the fact that you have come to thiruvarangam (SrIrangam) and are lying here, seems to denote this. For those who look superficially, it would appear that emperumAn is lying because of the nice streams and greenery around thiruvarangam. Only those who dvelve deeper would understand that he is lying here in anticipation of a <em>vAzhum sOmbar, <\/em>without feeling lazy (himself).<\/p>\n<p><em>kAmbaRath thalaisiraiththu <\/em>denotes <em>sarvadharmAn parithyajya <\/em>in the first part of charama SlOkam, as it refers to giving up all the other upAyams (means to attain emperumAn) as a prerequisite for holding on to emperumAn as the means.<\/p>\n<p><em>sUzhpunal arangaththAnE un kadaiththalai <\/em>denotes the meaning of <em>nArAyaNa<\/em> padham (word) in the first part of dhvaya mahAmanthram, facilitating taking shelter under <a href=\"http:\/\/acharyas.koyil.org\/index.php\/sriman-narayanan\/\">emperumAn<\/a> through his four auspicious qualities of <em>sauSeelyam <\/em>(being easily approachable), <em>saulabhyam<\/em> (being simple), <em>vAthsalyam <\/em>(considering faults as qualities) and <em>swAmithvam <\/em>(being the swAmy or master). <a href=\"http:\/\/acharyas.koyil.org\/index.php\/sri-mahalakshmi\/\">pirAtti<\/a>, being the identity for proving emperumAn\u2019s existence and being indicated by <em>nArAyaNa<\/em> sabdham itself, is denoted by the word <em>un<\/em> [<em>un kadaiththalai<\/em>] in this pAsuram. In the next (40<sup>th<\/sup>) pAsuram he is going to show this clearly. It has been shown already that <em>kadaiththalai<\/em> indicates <em>charaNau. Irundhu vAzhum <\/em>refers to the deep belief in the means through the word <em>prabadhyE<\/em> (deep belief that emperumAn is the means) and that this deep belief will be very sweet to the person who surrenders. <em>sOmbarai<\/em> refers to the quality of the person who surrenders, as in the word <em>prapadhyE.<\/em> Thus, this pAsuram describes in detail the meaning of dhvayam, and also shows the meanings of several terms in thirumanthram and charama SlOkam.<\/p>\n<p>We shall now go on to the 39<sup>th<\/sup> pAsuram.<\/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 In this 3rd and final part of this pAsuram, we shall see the meanings of the last two lines of the pAsuram and how this pAsuram conveys the meanings of first line of dhvaya manthram as well as parts of thirumanthram &#8230; <a title=\"thirumAlai &#8211; 38 &#8211; mEmporuL pOgavittu &#8211; Part 3\" class=\"read-more\" href=\"https:\/\/divyaprabandham.koyil.org\/index.php\/2016\/12\/thirumalai-38-part-3\/\" aria-label=\"Read more about thirumAlai &#8211; 38 &#8211; mEmporuL pOgavittu &#8211; Part 3\">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-12671","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\/12671","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=12671"}],"version-history":[{"count":0,"href":"https:\/\/divyaprabandham.koyil.org\/index.php\/wp-json\/wp\/v2\/posts\/12671\/revisions"}],"wp:attachment":[{"href":"https:\/\/divyaprabandham.koyil.org\/index.php\/wp-json\/wp\/v2\/media?parent=12671"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/divyaprabandham.koyil.org\/index.php\/wp-json\/wp\/v2\/categories?post=12671"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/divyaprabandham.koyil.org\/index.php\/wp-json\/wp\/v2\/tags?post=12671"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}