{"id":1466,"date":"2015-02-04T18:24:10","date_gmt":"2015-02-04T18:24:10","guid":{"rendered":"http:\/\/divyaprabandham.koyil.org\/?p=1466"},"modified":"2015-02-04T18:24:10","modified_gmt":"2015-02-04T18:24:10","slug":"gyana-saram-16-dhevar-manisar","status":"publish","type":"post","link":"https:\/\/divyaprabandham.koyil.org\/index.php\/2015\/02\/gyana-saram-16-dhevar-manisar\/","title":{"rendered":"gyAna sAram 16 – dhEvar manisar"},"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 \u00a0\u00a0\u00a016th<\/sup>\u00a0pAsuram<\/span><\/strong><\/p>\n

\"I_Intro2\"<\/a><\/p>\n

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

“\u0ba4\u0bc7\u0bb5\u0bb0\u0bcd \u0bae\u0ba9\u0bbf\u0b9a\u0bb0\u0bcd \u0ba4\u0bbf\u0bb0\u0bbf\u0baf\u0b95\u0bcd\u0b95\u0bc1\u0ba4\u0bcd \u0ba4\u0bbe\u0bb5\u0bb0\u0bae\u0bbe\u0bae\u0bcd<\/span><\/em>
\n \u0baf\u0bbe\u0bb5\u0bc8\u0baf\u0bc1\u0bae\u0bcd \u0b85\u0bb2\u0bcd\u0bb2\u0ba9\u0bcd \u0b87\u0bb2\u0b95\u0bc1\u0bae\u0bcd \u0b89\u0baf\u0bbf\u0bb0\u0bcd – \u0baa\u0bc2\u0bb5\u0bbf\u0ba9\u0bcd \u0bae\u0bbf\u0b9a\u0bc8<\/span><\/em>
\n \u0b86\u0bb0\u0ba3\u0b99\u0bcd\u0b95\u0bbf\u0ba9\u0bcd \u0b95\u0bc7\u0bb3\u0bcd\u0bb5\u0ba9\u0bcd \u0b85\u0bae\u0bb2\u0ba9\u0bcd \u0b85\u0bb1\u0bbf\u0bb5\u0bc7 \u0bb5\u0b9f\u0bbf\u0bb5\u0bbe\u0bae\u0bcd<\/span><\/em>
\n \u0ba8\u0bbe\u0bb0\u0ba3\u0ba9\u0bcd \u0ba4\u0bbe\u0b9f\u0bcd\u0b95\u0bc7 \u0b85\u0b9f\u0bbf\u0bae\u0bc8 \u0ba8\u0bbe\u0ba9\u0bcd”<\/span><\/em><\/p>\n

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

“dhEvar manisar thiriyakkuth thAvaramAm<\/em><\/span>
\n yAvaiyum allan ilagum uyir – pUvin misai<\/em><\/span>
\n AraNangkin kELvan amalan aRivE vadivAm<\/em><\/span>
\n nAraNan thAtkE adimai nAn”<\/em><\/span><\/p>\n

Synopsis:<\/span>\u00a0<\/strong>svAmi\u00a0aruLALa perumAL emberumAnAr explains how those realized souls, who happened to know the true nature of a soul, would think about their permanent state of nature. All souls are subservient to\u00a0sriman nArAyANan and this subservience is the very nature of these souls.\u00a0This is being explained in this pasuram<\/p>\n

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

dhEvar manisar thiriyakku thAvaramAm<\/em> = dhEvAs including the likes of indhiran, people like brAhmaNar or Kings, cows, birds, trees, herbs or shrubs<\/p>\n

yAvaiyum allan ilagum uyir<\/em> = or any other things in this world cannot have a name that is forever and cannot be identified with any such name.<\/p>\n

pUvin misai AraNangin kELvan<\/em> = \u00a0Instead, every thing and everyone is the servant of the husband of srI mahA lakshmi, sitting on the lotus flower<\/p>\n

amalan<\/em> = without any blemishes and<\/p>\n

aRivE vadivAm nAraNan thAtkE adimai nAn<\/em> = the realized souls have this knowledge about being subservient to sriman nArAyaNA<\/p>\n

Explanation:<\/strong><\/p>\n

dhEvar manisar thiriyakkuth thAvaramAm:<\/span>\u00a0<\/span>The soul does not have any particular name like dhEvan, man, animals, herbs, shrubs, trees etc. The soul is not of any of these types. A soul goes into a body that takes birth as a man, animal, bird, tree etc based on the good and bad deeds accrued over innumerable births earlier. This can be found in thirukural etc. They are as follows:<\/p>\n

\u00a0“Urva padhinonRAm, Onbadhu mAnidam, nIr, paRavai nAlkAl, Or pappathu, sIriya bandhamAndhEvar padhinAlu, ayan padaitha andhamil sIr thAvaram nAlaidhu. makkal, vilangu paRavai, Oorvana, nIrunthirivana, parupadhama enavivai yezhu piRapAgumenba”.<\/span> The births of bodies in which soul go into based on the deeds is being explained. It is because soul manifests itself in countless bodies for eons, when that soul is present in a particular body at a particular time, the soul thinks that “I am a dhEvan”, “i am a man, “i am an animal”, “i am a plant”.<\/span> It gets a pride associated with “I” <\/span>prefix above.However, this condition of a soul is only before it realizes its true nature. To realize the true nature of a soul is to realize that for\u00a0sriman nArAyANan, the soul is neither a tree, nor a plant nor an animal nor a dhEvan and for that anything else. The soul would only think that it is a servant of\u00a0sriman nArAyANan alone and to no one else.<\/p>\n

\u00a0ilagum uyir\u00a0nAn:<\/span>\u00a0<\/span>\u00a0<\/span>The “nAn” <\/span>at the end of the pAsuram should be associated here. This “nAn” means the soul which is always living and never can be destroyed. The preceding adjective “ilagum” for “uyir” behooves us to understand the characteristics of it as laid out by sAshthrAs. “uyir”<\/span> (soul) is knowledge personified, happiness personified and resplendence personified. This also differentiates a soul from non-living entities because it possess knowledge that the non- living entities does not possess at any time. We should take note of what svAmi piLLai lOkAchAriyAr told in his “thathva thrayam”<\/span> (chith prakaraNam). “Athma svarOpam senRu senRu paramparamAi engiRapadiyE dhEhEndRiya manaha prAna budhdhi \u00a0vilakshaNamAi, ajadamAi, Aanandha rUpamAi, nithyamAi, aNuvAi, avyakthamAi, achinthyamAi, niravayamAi, nirvikAramAi, gyAnAshrayamAi, Ishwaranuku niyAmyamAi, dhAryamAi,seshamAyirukum”.<\/span><\/p>\n

\u00a0pUvin misai:<\/span> <\/span>As per svAmi nammAzhvAr’s thiruvAimozhi 4.5.2, “malar mEl uRaivAL”<\/span>, it means that ONE who is the husband of the beautiful one who sits on top of a beautiful lotus flower. aNangu refers to periya pirAttiyAr who is full of godly characters including one who has the highest form of beauty. “kELvan” refers<\/span><\/span> to husband and in this context refers to perumAL\u00a0sriman nArAyANan.<\/p>\n

\u00a0amalan:<\/span>\u00a0<\/span>ONE who is the exact opposite of all bad characters.<\/p>\n

\u00a0aRivE vadivAm\u00a0<\/span>nAraNan:<\/span><\/span>\u00a0sriman nArAyANan who is characterized by “knowledge personified” and “happiness personified”.<\/span><\/p>\n

\u00a0thAtkE adimai<\/span>\u00a0: <\/span>The jivAthmA is subservient to those divine feet of\u00a0sriman nArAyANan only and to no one else.<\/p>\n

The name “nArAyANan”<\/strong> means ONE who \u00a0has everything other than HIMSELF as his body and ONE who is the place for all these parts to live in. Such a “nArAyANan” is the life (uyir) for everything except HIM. \u00a0These other things are the body parts of HIM who houses them in HIS body.<\/strong><\/span><\/p>\n

\u00a0Message:<\/span>\u00a0<\/span><\/em><\/span><\/p>\n

The “jIvAthmA” who is defined as one who is full of knowledge, full of happiness, is neither a dhEvan, nor a human, nor an animal, nor a herb, nor a shrub, nor a plant. jIvAthmA can be defined as one who is subservient to\u00a0sriman nArAyANan, the husband of beautiful periya pirAttiyAr who sits on top of a beautiful lotus flower. Such a\u00a0sriman nArAyANan is diametrically opposite to all bad characters, is the life line of all living and non-living things in the universe.\u00a0<\/span><\/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 \u00a0\u00a0\u00a016th\u00a0pAsuram thamizh: “\u0ba4\u0bc7\u0bb5\u0bb0\u0bcd \u0bae\u0ba9\u0bbf\u0b9a\u0bb0\u0bcd \u0ba4\u0bbf\u0bb0\u0bbf\u0baf\u0b95\u0bcd\u0b95\u0bc1\u0ba4\u0bcd \u0ba4\u0bbe\u0bb5\u0bb0\u0bae\u0bbe\u0bae\u0bcd \u0baf\u0bbe\u0bb5\u0bc8\u0baf\u0bc1\u0bae\u0bcd \u0b85\u0bb2\u0bcd\u0bb2\u0ba9\u0bcd \u0b87\u0bb2\u0b95\u0bc1\u0bae\u0bcd \u0b89\u0baf\u0bbf\u0bb0\u0bcd – \u0baa\u0bc2\u0bb5\u0bbf\u0ba9\u0bcd \u0bae\u0bbf\u0b9a\u0bc8 \u0b86\u0bb0\u0ba3\u0b99\u0bcd\u0b95\u0bbf\u0ba9\u0bcd \u0b95\u0bc7\u0bb3\u0bcd\u0bb5\u0ba9\u0bcd \u0b85\u0bae\u0bb2\u0ba9\u0bcd … 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-1466","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\/1466","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=1466"}],"version-history":[{"count":0,"href":"https:\/\/divyaprabandham.koyil.org\/index.php\/wp-json\/wp\/v2\/posts\/1466\/revisions"}],"wp:attachment":[{"href":"https:\/\/divyaprabandham.koyil.org\/index.php\/wp-json\/wp\/v2\/media?parent=1466"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/divyaprabandham.koyil.org\/index.php\/wp-json\/wp\/v2\/categories?post=1466"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/divyaprabandham.koyil.org\/index.php\/wp-json\/wp\/v2\/tags?post=1466"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}