{"id":1430,"date":"2015-02-03T21:49:22","date_gmt":"2015-02-03T21:49:22","guid":{"rendered":"http:\/\/divyaprabandham.koyil.org\/?p=1430"},"modified":"2015-02-03T21:49:22","modified_gmt":"2015-02-03T21:49:22","slug":"gyana-saram-14-buthangkal-aindhum","status":"publish","type":"post","link":"https:\/\/divyaprabandham.koyil.org\/index.php\/2015\/02\/gyana-saram-14-buthangkal-aindhum\/","title":{"rendered":"gyAna sAram 14 – bUthangkaL aindhum"},"content":{"rendered":"

gyAna sAram<\/a><\/strong><\/p>\n

Previous pAsuram<\/a><\/p>\n

\u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a014th<\/sup>\u00a0pAsuram<\/strong><\/span><\/p>\n

\"satya\"<\/a><\/p>\n

thamizh:<\/strong><\/em><\/span><\/p>\n

“\u0baa\u0bc2\u0ba4\u0b99\u0bcd\u0b95\u0bb3\u0bcd\u00a0\u0b90\u0ba8\u0bcd\u0ba4\u0bc1\u0bae\u0bcd\u00a0\u0baa\u0bca\u0bb0\u0bc1\u0ba8\u0bcd\u0ba4\u0bc1\u0b9f\u0bb2\u0bbf\u0ba9\u0bbe\u0bb0\u0bcd\u00a0\u00a0\u0baa\u0bbf\u0bb1\u0ba8\u0bcd\u0ba4<\/span><\/em>
\n \u0b9a\u0bbe\u0ba4\u0b99\u0bcd\u0b95\u0bb3\u0bcd\u00a0\u0ba8\u0bbe\u0ba9\u0bcd\u0b95\u0bbf\u0ba9\u0bcb\u0b9f\u0bc1\u0bae\u0bcd\u00a0\u0b9a\u0b99\u0bcd\u0b95\u0ba4\u0bae\u0bbe\u0bae\u0bcd\u00a0–\u00a0\u0baa\u0bc7\u0ba4\u0b99\u0bcd\u0b95\u0bca\u0ba3\u0bcd\u0b9f\u0bc1<\/span><\/em>
\n \u0b8e\u0ba9\u0bcd\u0ba9\u00a0\u0baa\u0baf\u0ba9\u0bcd\u00a0\u0baa\u0bc6\u0bb1\u0bc1\u0bb5\u0bc0\u0bb0\u0bcd\u00a0\u0b8e\u0bb5\u0bcd\u0bb5\u0bc1\u0baf\u0bbf\u0bb0\u0bcd\u0b95\u0bcd\u0b95\u0bc1\u0bae\u0bcd\u00a0\u0b87\u0ba8\u0bcd\u0ba4\u0bbf\u0bb0\u0bc8\u00a0\u0b95\u0bcb\u0ba9\u0bcd\u00a0<\/span><\/em>
\n \u0ba4\u0ba9\u0bcd\u0ba9\u0b9f\u0bbf\u0baf\u0bc7\u00a0\u0b95\u0bbe\u0ba3\u0bc1\u0bae\u0bcd\u00a0\u0b9a\u0bb0\u0ba3\u0bcd”<\/span><\/em><\/p>\n

English:<\/strong><\/span><\/p>\n

“bUthangkaL aindhum porundhudalinAR piRandha
\nsAdhangkaL nAnkinOdum sangkathamAm – pEthangkoNdu
\nenna payan peRuvIr evvuyirkkum indhirai kOn
\nthannadiyE kANum saraN”<\/em><\/span><\/p>\n

Phrasal Meanings:<\/strong><\/span><\/p>\n

bUthangkaL aindhum porundhum udalinAR piRandha \u00a0<\/span>— The bodies of all the people born here are made up of the five entities – land, water, fire, air and ether<\/p>\n

sAdhangkaL nAnkinOdum sangkathamAm\u00a0 <\/span>—\u00a0 and are split in to four types of varNams – brAhmaNar, King, Businessmen, agriculturist (referring to the fourth sect) and everyone is expected to follow these in unison.<\/p>\n

bEthangkoNdu enna payan peRuvIr \u00a0<\/span> <\/span>— \u00a0However, these differences are not useful and are worthless because<\/p>\n

evvuyirkkum indhirai kOn thannadiyE kANum saraN –<\/span><\/span>– all the jIvAthmAs have to take refuge at the feet of the hero of thirumAmagaL, sriman nArAyaNAn.<\/p>\n

Synopsis:<\/strong><\/span><\/p>\n

There arouse a question: “Till the time that one is alive, he or she is going to be impacted by the differences in varNam. No one can be spared from that and would continue to follow anyone until the time he lives here”.<\/span>\u00a0<\/span>svAmi\u00a0aruLALa perumAL emberumAnAr answers that in this pAsuram by saying that “there is no use of those varNam” and then goes ahead and says that all jIvAthmAs have to take refuge under the lotus feet of the ONE who is the hero of thirumagaL\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 .<\/p>\n

Explanation:<\/strong>
\n<\/em>bUthangkaL aindhum porundhudalinAR piRandha:<\/span><\/span>\u00a0 \u00a0<\/em>swami thirumangai AzhvAr says “manju sEr vAn eri nIr nilam kAlivai mayaki nindra anju sEr Akai”.<\/span> thiruvaLLuvar says “suvai oLi ooRu Osai nAtRam ivvaindhin vagai therivAn katE ulagu”. <\/span>The above two excerpts means that entities like\u00a0land, water, fire, air and ether combine together to form bodies. With this, we can infer that there is no connection between a body and a soul as the latter is made of the five entities. In addition, the body is one that undergoes a lot of transformations constantly as seen in newly born, young, adult and old stages of life in a man. On top of it, it is temporary and one that needs to be loathed. Hence, it is clear that this body is just a temporary place for the soul.<\/p>\n

sAdhangkaL nAnkinOdum:\u00a0<\/span><\/span> \u00a0 There are four varNams that includes\u00a0brAhmaNar, king, businessmen, agriculturist. “sAdhangkaL”<\/span> would mean varNam. These four varNams was born out based on the body that originated through the combination of five aforementioned entities.<\/p>\n

nAnkinOdum\u00a0sangkathamAm – pEthangkoNdu:\u00a0\u00a0 <\/span>\u00a0Within these four varNams, there are umpteen number of sub-divisions that gives birth to the conception of “higher and lower”\u00a0among\u00a0them. In the case of “brAhmaNar”<\/span>,<\/span> there are stages like “brahmacharyam”<\/span>,<\/span> “illaRam”, “vAnaprastham” and “thuRavaRam”.<\/span> These differences are not just limited to just \u201cbrAhmaNar”<\/span> but extend to other varNams as well. There are differences that originates with body as the genesis of these very differences.\u00a0 parimEl azhagar captures this by the phrase “nAlvagai nilaithAi varNam thORum vERupAtudamayin”<\/span><\/p>\n

enna payan peRuvIr:<\/span>\u00a0 \u00a0svAmi\u00a0aruLALa perumAL emberumAnAr asks the worldly people as to what do they derive out of such differences. The answer that is implicit in his question is that there is no benefit derived from these differences. The thing that stands out of all these is that these varNam differences creates and propagates the concept of “yAn” (I) and “yanadhu” (mine) that are eventually detrimental to a soul.<\/p>\n

There is an alternate phrase instead of “enna payan peRuvIr<\/span>“<\/span>,\u00a0<\/span><\/span>because of “pAta bEdham”<\/span>.<\/span> The other phrase is “enna payan keduvIr”<\/span> that is also been practiced by some. In this school of learning, “keduvI” <\/span>is a viLi chol (sambOdhanam) that points out at the people standing nearby\u00a0swami aruLALa perumAL emberumAnAr. It is to be construed that\u00a0svAmi aruLALa perumAL emberumAnAr is talking to the people and addressing them as “keduvIr”<\/span><\/p>\n

evvuyirkkum indhirai kOn\u00a0thannadiyE kANum saraN:\u00a0<\/span>\u00a0\u00a0<\/span>\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 <\/em>\u00a0<\/span><\/em>The phrase “evvuyirkkum”<\/span> would mean that it is for everyone. As they say “vENdudhal vENdAmai ilAn”, “innAr inaiyAr endRa vERupAdu illAmal”,<\/span> the lotus feet of\u00a0sriman nArAyANan, who is the hero of thirumagaL, is for everyone one and the like. It is the refuge for all souls and all the souls take shelter at HIS. It implies that since all souls are under HIS lotus feet, there is no difference between these souls in that they all have one destination. There is no difference in that and so the differences arousing from body does not mean anything. All souls are servants of their eternal master\u00a0sriman nArAyANan.\u00a0svAmi bhUdathAzvAr says:<\/p>\n

“adhu nanRu idhu thIdhu enRu iyapadAdE<\/em><\/span>
\n madhu ninRa than thuzhAi mArvan<\/em><\/span>
\n podhu ninRa ponnangazhalE thozhumin muzhu vinaigaL\u00a0<\/em><\/span>
\n munnagazhalum thozhumin”<\/em><\/span><\/p>\n

\u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0-mUndrAm thiruvandhAdhi (88)<\/em><\/p>\n

The phrase “podhu nindRa ponnangazhal”<\/span> means that\u00a0sriman nArAyANan’s lotus feet is common for everyone. This is the reason why they keep satAri at the head of all those who come to the temple. The “satAri”<\/span> is supposed to be svAmi nammAzvAr who represents the lotus feet of\u00a0sriman nArAyANan.<\/p>\n","protected":false},"excerpt":{"rendered":"

gyAna sAram Previous pAsuram \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a014th\u00a0pAsuram thamizh: “\u0baa\u0bc2\u0ba4\u0b99\u0bcd\u0b95\u0bb3\u0bcd\u00a0\u0b90\u0ba8\u0bcd\u0ba4\u0bc1\u0bae\u0bcd\u00a0\u0baa\u0bca\u0bb0\u0bc1\u0ba8\u0bcd\u0ba4\u0bc1\u0b9f\u0bb2\u0bbf\u0ba9\u0bbe\u0bb0\u0bcd\u00a0\u00a0\u0baa\u0bbf\u0bb1\u0ba8\u0bcd\u0ba4 \u0b9a\u0bbe\u0ba4\u0b99\u0bcd\u0b95\u0bb3\u0bcd\u00a0\u0ba8\u0bbe\u0ba9\u0bcd\u0b95\u0bbf\u0ba9\u0bcb\u0b9f\u0bc1\u0bae\u0bcd\u00a0\u0b9a\u0b99\u0bcd\u0b95\u0ba4\u0bae\u0bbe\u0bae\u0bcd\u00a0–\u00a0\u0baa\u0bc7\u0ba4\u0b99\u0bcd\u0b95\u0bca\u0ba3\u0bcd\u0b9f\u0bc1 \u0b8e\u0ba9\u0bcd\u0ba9\u00a0\u0baa\u0baf\u0ba9\u0bcd\u00a0\u0baa\u0bc6\u0bb1\u0bc1\u0bb5\u0bc0\u0bb0\u0bcd\u00a0\u0b8e\u0bb5\u0bcd\u0bb5\u0bc1\u0baf\u0bbf\u0bb0\u0bcd\u0b95\u0bcd\u0b95\u0bc1\u0bae\u0bcd\u00a0\u0b87\u0ba8\u0bcd\u0ba4\u0bbf\u0bb0\u0bc8\u00a0\u0b95\u0bcb\u0ba9\u0bcd\u00a0 \u0ba4\u0ba9\u0bcd\u0ba9\u0b9f\u0bbf\u0baf\u0bc7\u00a0\u0b95\u0bbe\u0ba3\u0bc1\u0bae\u0bcd\u00a0\u0b9a\u0bb0\u0ba3\u0bcd” English: “bUthangkaL aindhum porundhudalinAR piRandha sAdhangkaL nAnkinOdum sangkathamAm – pEthangkoNdu … Read more<\/a><\/p>\n","protected":false},"author":4,"featured_media":0,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[71,14],"tags":[],"class_list":["post-1430","post","type-post","status-publish","format-standard","hentry","category-gyana-saram","category-other"],"_links":{"self":[{"href":"https:\/\/divyaprabandham.koyil.org\/index.php\/wp-json\/wp\/v2\/posts\/1430","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\/4"}],"replies":[{"embeddable":true,"href":"https:\/\/divyaprabandham.koyil.org\/index.php\/wp-json\/wp\/v2\/comments?post=1430"}],"version-history":[{"count":0,"href":"https:\/\/divyaprabandham.koyil.org\/index.php\/wp-json\/wp\/v2\/posts\/1430\/revisions"}],"wp:attachment":[{"href":"https:\/\/divyaprabandham.koyil.org\/index.php\/wp-json\/wp\/v2\/media?parent=1430"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/divyaprabandham.koyil.org\/index.php\/wp-json\/wp\/v2\/categories?post=1430"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/divyaprabandham.koyil.org\/index.php\/wp-json\/wp\/v2\/tags?post=1430"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}