Sri Parthasarathi
thunai
Srimathe Ramanujaya
Namaha
Sri Vara Vara munayE
Namaha
Sri vAnAchala mahA munayE
Namaha
It is a usual procedure to start
chanting the Vedas with Hari: OM and ending with the same. This is done because the pranavam is
considered to be the essence of all the vedas. Swamy pillai ulagariyan in his
mumukshupadi says, moondru thAzhiyilE thayirai niraiththu kadaindhu vennai
thirattinArpOlE moondru vEdaththilum moondru aksharaththai eduththadhu that
is the three aksharas in the pranavam a vu ma was taken by churning
the three Vedas like churning butter from the curd in three different
vessels (the Vedas). Further,
he says that enimEl pranavaththai vivarikkiradhu indicating that the
narayana padham and nama: padham in the thirumanthram is only a explanation
to the first word, the pranavam.
Similarly, periazhvars thirupallandu is considered as the essence of
the whole divya prabhandam that is shown in his upadesa ratina malai by
swamy Manavala mAmunikal as, kOdhilamA Azhvargal koorukalaikkellAm Adhi
thiruppallAndAnadhuvum vedaththukku OM ennumadhupOl vulladhukkellAm surukkAi
thAn mangalamAdhalAl.
Swamy nammazhvar started his
thiruvaimozhi with vularvaru vuyarnallam vudayavan paasuram. This paasuram is considered as the
crux of all the 1000 paasurams of thiruvaimozhi. The first ten-paasuram brief the
meaning given by the first paasuram and then the rest of the prabhandam
detail the meaning conveyed by the first ten. While nammazhvar (vedam tamizh
seidha mAran) has set his prabhandam in this manner following the mode
followed by the vedas will not thirumangai azhvar who took avataram to give
the Arangam, mAran paniththa thamizh maraikku Arangam koora avadhariththa
follow the same? That is why
his first paasuram in his thirunedunthAndakam gives the essence of what he
further conveys in his prabhandam.
The first paasuram itself gives all the VishistAdvaitic principles in
a very clear manner. This very
paasuram gives the meanings conveyed by the 18 chapters of the geethA
sastram. What to say about the
mastery of our dear kaliyan?
But at this point adiyen wonders if there is any point in adiyen
(personification of agnAyam-ignorance) diving into this ocean of
knowledge. While starting from
our poorvAcharyas till the present day scholars all have dived into this
ocean and are still are unable to find the shore in the divine anubhavam of
thirumangai mannans this divine sAstram, what is adiyen going to do?
Sri Periyavachchan pillai in his
vyakhyanam to tivalum venmadhi pOl Periya thirumozhi paasuram on
thiruvedavendhai divya desam says, tannil alavudaiyAr AzhangAl padakkandAl
karaiyilE nindrArkku thappavirE aduppadhu We are standing on the
shore. One person who is taller
than us went into the water and he drowned, then will a person who is
shorter than him do the mistake of jumping inside? Here achchan pillai talks about
nammazhvar and thirumangai azhvar.
Nammazhvar is the taller person who first dived into the ocean of
bhagavat gunAnubhavam and has not yet reached the shore then will the person
thirumangai azhvar shorter than him do the same mistake? But then thirumangai azhvar without
any second thought does the same due to his deep thirst for bhagavat
anubhavam.
Our acharyas are capable to enjoy
their struggle in this ocean since they have atleast the capacity to swim
overcoming the strong waves that are coming one after the other without any
halt, but adiyen doesnt even know swimming surely adiyen will drown deep
inside as soon as adiyen jumps inside but still drowning in that ocean is
better than living without knowing the greatness of this prabhandam. The vittil poochi very well knows
that it will die due to the heat of the lamp, but still it happily goes near
the light (Are we cheaper than that small insect?). We all prefer to drown in the ocean
of samsAram (ocean of ultimate sorrow) but fear to go near the ocean of
ultimate joy (the bhagavat anubhavam).
Adiyen is going to take that risk. Due to this adiyen may land in
committing a whole lot of mistakes but adiyen proceeds with the following
paasuram of thiruvarangaththamudhanAr in mind- vaippAya vAnporulendru
nallanbar manaththagaththE eppOdhum vaikkum erAmAnusanai erunilaththil
oppArilAdha vuruvinaiyEn vanja nenjil vaiththu eppOdhum vAzhththuvan
ennAmadhu avan moi pugazhkkE (All the great mahans always preserve swamy
eramanusar as a great precious ornament in their hearts. But adiyen who is the most unfit
personality in this whole world now dares to place swamy in adiyens mind
and is singing his praise but in what way is it going to affect the
greatness of swamy?)
Though adiyen is not fit for the job
but with the deep confidence in the Nirheduka krupai of emperuman who has
blessed adiyen with a divine acharya and the blessings of the acharya
himself adiyen proceeds with this task. First of all adiyen falls to the
feet of our dear swamy ethirajar to take adiyen in the right path ennudaiya
pizhai porukka yAvarukku mudiyum? EthirAsA! Vunakkandri yAnoruvarkkum AgEn
(Oh ethiraja! Who else can forgive all my mistakes? Adiyen is always your
property so show me the right path)
This long introduction has been
given by adiyen in order to make you all aware of the fact that the postings
that are going to follow are not the writings of any one who is
authoritative in the subject but elaya pun kavidhai of a beginner. So adiyen requests all of you to
keep your eyes and mind wide open and analyse whatever is written. If any of you find any mistakes
please be free to correct it at that point so that all of us can learn the
right meanings as given by our poorvacharyas. munnor mozhindha murai thappAmal
kEttu pinnOrindhu thAm adhanai pEsAdhE thannenjil thORRinadhE solli edhu
sutta upadesa vara vARRa thenbhAr moorkarAvAr. So please help adiyen from getting
into the category of moorkar from the divine mouth of our swamy Manavala
mAmunikal.
Azhvar EmperumAnAr Jeeyer
thiruvadigalE sharanam
Adiyen ramanuja
dAsee
Sumithra
Varadarajan