Vol 01.006 8 November, 1997
In this Issue:
1. Acharya Vamsa Vriksham- Part -5 :
Familial lineage and Guru- Sishya Parampara from Sri Nathamuni to Sri Ramanuja Muni - Anbil Ramaswamy
2. Prapanna Parijatham - Part -3 V. Sadagopan
3. Saranagathi Gadhyam - Madhavakkannan
4. Saranagathi - the three thathtuvams and saraNAgathi - Part - 5 - Sampath Rangarajan
1. ACHARYA VAMSA VRIKSHAM - Part 5
ACHARYA VAMSA VRIKSHA - Part 5: Familial lineage and Guru-Sishya Parampara from Sri Naatha muni to Sri Raamaanuja muni
The familial Parampara of Sri Naatha Muni is as follows:
Sri Easwara Muni.
His son was Sri NAATHA MUNI.
His son was Easwara Bhatta Aazhvaan.
His son was Yaamuna Muni.
His son was Sottai Nambi.
His son was Ennaachaan.
His son was Pillaiappar.
His son was Thozhappar.The Guru- Sishya Parampara from Sri Naatha Muni to Sri Raamaanuja Muni is as follows: (The primary Sishyas name is given in Block Capital letters while the names of other Sishyas is given in Ordinary letters)
SRI NAATHA MUNI-
His Prime Sishya was-
PADMAAKSHAR aka PUNDARIKAAKSHAR, UYYAKKONDAAR
His other Sishyas were
(1) Kurugai Kaavalappan
(2) Nambi Karunaakara Daasar
(3) Yeru Thiruvudaiyaan
(4) Tiruk Kanna Mangai Aandaan
(5) Vaana Maa Devi Aandaan
(6) Uruppattur Aachaan and
(7) Sogathur Aachaan
SRI UYYAK KONDAAR:
His Prime Sishya was:
MANAKKAAL NAMBI aka RAMA MISRAR
His other Sishyas were:
(1) Tiruvallikkeni Paan Perumaal Araiyar
(2) Setlur Sendu Alamkaarar
(3) Sri Pundarika Daasar and
(4) Ulagha Perumaal Nangai.
MANAKKAAL NAMBI:
His Prime Sishya was:
YAAMUNA MUNI (aka) AALAVANDAAR
His other Sishyas were:
(1) Deivathukku Arasu Nambi
(2) Gomatathu Tiruvin Nagarappan
(3) Sirup Pulloor Aavudayap Pillai and
(4) Aachi
YAAMUNI MUNI ( (AALAVANDAAR):
His Prime Sishya was:
PERIYA NAMBI (aka) MAHA POORNAR
His other Sishyas were:
(1)Tiruk Koshtiyur Nambi
(2) Periya Tirumalai Nambi
(3)Aalavandaar Aalwan
(4) Tirumalai Aandaan
(5) Eesaandaan
(6) Deiva Vaari Aandaan
(7) Siriya (or Jeeyar) Aandaan
(8) Tiru Mogur Appan
(9) Tiruk Kurugoor Daasar
(10) Deivap Perumaal
(11) Tirumangai Aaliyaar
(12) Pillai Tirumaal Irum Cholai Daasar
(13) Maaraner Nambi
(14) Aatkondi Ammangi .Some other accounts like (ATA) mention the following also as his Sishyas:
(15) Tiruk Kachchi Nambi
(16) Vaanamaamalai Aandaan
(17) Vakulabharana Somayajiyar
(18) Vada maduraip Pirandaan
According to (ATA), the sons of Aalavandaar were
(1) Deivathukku Arasu Nambi
(2) Pillai Arasu Nambi
(3) Sottai Nambi and
(4) Aazhwar Tiruvaranga Perumaal Araiyar.
PERIYA NAMBI (aka) MAHAPOORNAR:
His Prime Sishya was:
BHAGAVAD RAMANUJAR
His other Sishyas were:
(1) Malai Kuniya Ninraar
(2) Aarya Satakopa Daasar
(3) Aniyarangathu Amudhanaar
(4) Tiruvaik Kulam Udaiyaar Bhattar and
(5) Tiruk Kachchi Nambi.
BHAGAVAD RAMANUJA:
His Sishya Kodi is innumerable and would be like a who is who of our Siddhantam. This will be presented in a separate posting.
2. PRAPANNA PARIJATHAM- Part 3
(V.Sadagopan)Sree PraNathArthihara Varadha ParabrahmaNE nama:
SrimathE RaamAnujAya nama :
SrimathE Vaatsya VaradhArya mahA guravE nama:In this posting , I will cover the remaining two introductory verses prior to the first of the ten paddhathis known as PramANa paddhathi . I will comment more on the fifth verse in view of its providing the scope of this grantham .
In future postings, I will cover key slokams from individual chapters . I will connect thesethoughts to the contributions of Swami Desikan thru his many sthothrams and granthams dealing with SaraNAgathi in Sanskrit , Tamil and MaNipravALam .
May the PeraruLALan bless these efforts !
Slokam 5:
prapatthErmAnasowbhAghyam , svarUpam , adhikAryapi |
This verse is like a table of contents for the treatise revered as Prapanna PaarijAtham . Our AchAryA equates the content of his grantham to the saaram of the teachings of VedAnthA ( upanishadhs ) . He is suggesting that he is not elaborating on some thing new .
prapannAnAm gurou vrutthi: sreemsE , surishu ,sathsu cha ||
vihithEshu vyavasthAnam , varjaneeyam , palam tathA |
yEthE dsArthA : kathyanthE thrayanthAdhya artha sangraha: ||We have referred in an earlier posting to the ten topics that are the focal items of this grantham . I will restate them here for convenience in a different manner . These are :
1.The unimpeachable Vedic authorities for Prapatthi
2. The nature of Prapatthi
3. The adhikAris eligible for Prapatthi
4. The duties of a PrapannA towards his/her AchAryA
5. Their duties towards Sriman NaarAyaNA
6. Their duties towards the Muktha JeevAs
7. Their duties towards the BhagavathAs of the Lord
8. The duties to be observed as prescribed by SaasthrAs
9. The activities to be rejected ( prohibited by SaasthrAs)
10. The result of the strict observance of Prapatthi ( Palam )1 .PramANa Paddhathi : The grand and ancient authorities for Prapatthi or self-surrender is the first item that this grantham focuses on . Source literature from Sruthis , Smruthis , AagamAs, IthihAsAs and PurANAs are quoted to establish the ancient history of Prapatthi . Our Acharya establishes clearly the antiquity of the doctrine of Prapatthi and traces its roots to the VedAs and Upanishads in this chapter.
2. The nature or SvarUpam of Prapatthi The five angAs of Prapatthi and the two types of Prapatthi --Arhta and Tr.uptha -are covered in the second chapter .
3 . The AdhikAris eligible for Prapatthi The nature of one who is entitled to perform prapatthi is covered here. Every one is entitled as long as they are cognizant of the fact that they are unable to adopt any other means of salvation . The wise , the dullard , the one of high caste or low caste , pandithAs ,paamarAs , all of them are prescribed to have the rights to perform prapatthi and to pronounce the words of Prapatthi only once .
4 . The Duties of PrapannA towards his / her AchAryA The AchArya is intrepreted as a DesikA or the teacher of Brahma VidyA and as such needs to be revered , praised and worshipped . The proper Guru is defined as the one , who has learned sAsthrAs from an unbroken line of AchAryAs . Their age or caste is irrelevant to the sishyAs . Guru-Sishya relationship is also covered in this fourth paddhathi .
5 . PrapannA's duties towards Sriman NaarAyaNA The prapannA 's duty is described as wearing Sri VaiashNava chinnams and doing ArAdhanam for Him with parama bhakthi . The importance of Mula Manthram in such worship is covered here .
6 . PrapannA's duties towards the Muktha Jeevans(Released Souls): Muktha and Nithya Jeevans are the blessed attendants of Sriman NaarAyaNA performing nithya Kaimkaryam . The importance of the worship of Maha Lakshmi with co-primacy of status with Her Lord is stressed . The worship of the other consorts of the Lord , His parivArAs such as VishvaksEnA , AananthA , GarudA and purvAchAryAs as Sri Vaikunta Vaasins is covered in detail in this chapter.
7. PrapannA's duties towards BhagavathAs of the Lord The importance of Bhagavatha sambhandham and Bhagavatha ArAdhanam is the focus of this chapter. The Key slOkam associated with the Lord is the proof positive of the loftiness of Bhagavatha worship and avoiding BhagavathaapachAram . The Lord says : " I am the slave of those , who touch the BhagavathAs with their limbs (prostrates) even sit near them , see them and even hear them " .
8. Duties of a PrapannA The classification of KarmAs and an identification of those that need to be performed by PrapannAs in the Post-Prapatthi period is the subject matter of this chapter. PrayAschitthAs ( expiatory rites ) for lapses in prescribed conduct are also covered .
9. Activiites to be renounced by PrapannAs Elaborate descriptions of acts that are prohibited are given in this chapter . The importance of ananya Bhakthi and Guru SevA are highlighted .
10 . The fuits of Prapatthi The dearness of the prapannAs to the Lord are described in His own words : " I out of my own accord receive on My head all the worship made by the prapannAs , whose minds are totally devoted to Me" . Praaptthi is described as yielding Moksha SaamrAjyam and eternal service to the Lord in Sri Vaikuntam , the greatest of all boons that one can aspire for in all the worlds .
THE SIXTH SLOKAMHere our AchAryA clarifies the intent behind his efforts to create Prapanna PaarijAtham .
He says :
sruthArhta mananasThemnE mama , nEtharathA , srama: |
(meaning ) : " For fixing the mind( by constant meditation) on the teaching received-this is my endeavor and nothing else. Any faults herein found should be excused by the good people in consideration of the gravity of the subject ."
sODavyam athra skalitham sadhbhir vishaya gouravAth ||This slOkam is not seen in some of the copies of Prapanna PaarijAtham . With this slOkam , Our revered AchArya requests for a clear understanding of the purpose behind his efforts in writing his treatise on SaraNAgathi . He states clearly that it is not for spreading the information on Prapatthi or for gaining fame or wealth from the anadhikAris , but for sharing what he has learned from his achAryAs on this most serious and lofty subject . He begs for forgiveness about any errors that he might make in view of the grandeur and intricacy of the subject matter .
SrimathE Vaatsa VaradArya Mahaa GuravE nama:
Oppiliappan Koil Varadachari Sadagopan
3.Saranagathi Gadhyam
(Madhavakkannan)Dearest members of SDDS,
In continuation of Bhagavadh RamanujA's Gadhya trayam introductory post, This article starts the narration about SaraNAgathi Gadhyam composed by Sri YathirAjA on the Panguni Utthiram day in front of Sriya: pathih and VishNu pathni Sri RanganAyaki and Sri RanganAtha. This attempt is only to instill an ecposure and interest to young new VaishNavAL members in this SDDS. Any mistake/slip or errors is due to my inability and lack of understanding and any positive vibration it causes in you is due to Sri RamaAnujA's excellent work.SARANAGATHI GADHYAM
YO nithyamachyutha padhAmbhuja yukmarukma vyAmohathas thadhitharANi thruNayamEnE |
Gadhyam is like a prose composition; even then, when you read it aloud with bhakti, it gives great blissful happiness and Anandham. Those who take refuge at Sri RamAnujA's feet will also be blessed with mOksham was an assurance and promise given by NamperumAL during Setthi Sevai. (All the more essential that we take refuge at Sri YathrAjA's feet. It is high time we did it!)
AsmathgurOr bhagavathosya dhyaikasindhO: RamAnujasya charaNau saraNam prapadhyE ||Surrendering and taking refuge at Sri Lakshmi pirAtti:
1. Bhagavan NarAyaNa ......... saraNa maham prapadhyE..
Meaning: Sri MahAlakshmi has got all the attributes, the thirumEni, its specialities, the kalyANa GuNAs, which the Lord likes always; Not even a second, she gets separated from the Lord; Blemishless; the pattamahishi of dEvAthi dEvan; the mother for the enire universe; and my mother too; Such a grest mother Sri mahAlakshmi- I, who has no other shelter or protector, take refuge at her lotus feet.Requesting Sri mahAlakshmi to recommend to Lord Sri RanganAtha:
2. pAramArtthika...... asthu mE..
Meaning: Parabhakti, ParaGnAnam and Paramabhakti are the permanent means to hold the Lord's Lotus feet. With those Bhakti, one can get the divine experience and Bhagavadh anubhavam which is the only one to be desired and nothing else; From that Bhagavadh anubhavam, the "NILAIYAANA KAINKARYAM" to the Lord. For getting that sort of attitude and the bhakti, one shall perform SARANAGATHI at the Lotus feet of namperumAL. O mAthA, Please bless me to obtain such bent of mind to do SARANAGATHI at all times; with no gap absolutely.Piratti acknowledges:
3. AsththE.....Let it happen as you asked for.4. Thayaiva sarvam sampathyathE With that saraNagathi, you (and your sishyAs) are going to get EVERY sampath. EmberumAn's swaroopam:
5. Akila hEya .....swaroopa..
The One, who has embodied unlimited GnAnam, Anandham, and who has housed all kalyANa guNAs, who has differed from all that is different from Him by nature, who has all qualities that is opposite to those which we hate; EmperumAn TirumEni azhaghu:6. SwAbhimathAnuroopaika....Divya roopA..
The one who has the ThirumEni which is very much liked by Him; which can NEVER be thought and understood about; which is NOT a combination of various particles and matter; which is a wonder(aRputham); which has no beginning and no end; which is blemishless; which is an unparalleled brightening body; which has ahaghu(beauty), sughandham(Good smell), softness, and youth always;EmperumAn's GuNAs:
7. SwAbhAvikA.....mahArNavA..
His attributes and kalyANa guNAs are: Natural, unlimited, stupendous, excellent GnAnam, Bhalam, Aishwaryam, Veeryam, sakthi, tEjas, (such six qualities), sowseelyam(quality of mixing with the lower and inferior ones); vAtsalyam(removing others' mistakes lovingly and affectionately); mArdhavam(unable to bear the separation from bhAgavathALs); Arjavam(nErmai- honest); sowhArtham(thinking of good to others at all times); sAmyam(does not see the level); kAruNyam(pitying those who suffer); mAdhuryam(being good and sweet to enemies, too); ghAmbeeryam; AudhAryam(being "a kodai vaLLal"); chAturyam( capability to change enemies into friends); sthairyam(determination), dhairyam (being brave); sowryam( can fight alone in a battle); parAkramam(ability to win effortlessly); sathyakAmam(able to get what He desires); sathyasankalpam(able to achieve what he thinks and attempts); kruthitvam(carrying out His bhaktALs' services); kruthagnathai(grateful; not forgetting anyone's good deeds); Such qualitiesare flooded in our Lord! BhagawAn's alankArangaL: SvOchotha.divya bhooshaNA:8. The ones which are exactly matching and are suitable to Him, the ones which are of different, spectacular, kinds, and have no beginning and have no counts; have permanence in themselves; have no blemishes; unlimited smell, softness, brightness in them;- such crown (kireetam), choodAvadhamsam (mudi aNi), makarakundalam, mAlai, muthucharangaL, bangles, Srivathsam (mole on His chest), ThiruvayiRRup pattam, PeethAmbharam, araigNaN, thaNdai, etc., are His AbharaNangaL(jewels). EmperumAn's weapons(AyudhangaL): SwAnuroopAchnthya.divyAyudhA..
9. The ones which are exactly matching and the ones whose powers can NOT be thought of or understood (by anyone)- such sanghu(conch), chakram(discuss), gadhai, vil, are His weapons which have no blemishes and always do good to others;- O Lord, the one who has such weapons! His consorts: Swabhmatha.srivallabhA yEvamhootha NeeLA nAyakA:
10.The one who is always dearest to Him; who is foe ever, matching and suitable, without blemishes, has a suitable ThirumEni azhaghu, attributes, guNAs, capabilities, command, qualities precisely identical to the Lord- Sri MahAlakshmi- Her nAyakA!, Similarly BhoomidEvi, NeeLAdEvi nAyakA! His parijana, parichArikALs: SwatchAndhAnu.saraNayugaLA
11. The state, actions and quailities of following emperumAn's thiruvuLLam(mind) at all times, the concentration and determination to perform service to the Lord at all times and with a thought about that only at all times, the GnAnam, actions, command, qualities and attributes and such countless kalyANa gunAs are housed in AdhisEshan, vishvaksEnar, Garudan, and other parijanangaL and maids who always serve the Lotus feet of our Lord incessantly. O such great two feet! BhagawAn's place: ParamayOgivaikuntanAthA..
12.Even the most greatest yOgis can not talk or think or measure His swaroopam, such wonderful swaroopam, swabhAvam, such qualities are fully housed in unlimited, beautiful, blemishless, permanent, the one where there is no comparison to any other place- such Sri vaikunta vAsi! Akila ulaga nAthan SwasankalpAnu vibhavalaya leela..
13. The One who has leelAs(playful acts) of The creation, the sustenance and the Destruction of all countless, wonderful enjoyer, the enjoyment and the enjoyed, the one who has housed within Himself as His nature the prakrithi, the purushan and the time(kAlam),- Such leelA vinOdhA! Surrender to the Lord SathyakAmAprapadyE..
The One who has all that He can think of; who can achieve all that He can attempt; The one who is a parabrahman; uttamapurushan; who rules all unlimited, unbounded beings and non-beings; Sri mahAlakshmi nAyakA!, NarAyaNA; Sri vaikutanAthA;The one who is an ocean of kArunyam, sowseelyam, vAtsalyam, AudhAryam, Sowndharyam; The one who does not see the level and protects everyone equally; who wipes the sufferings of bhaktALs; who removes bhaktALs' mistakes; who knows the truths of all matters; movable ones, non movable ones-He commands them at all times; who is the support for the entire Universe; who is a swAmi for the entire Universe; And also my swAmi; Who has everything with Him; who can get whatever He thinks; who is different from others (except Him); who is like a kaRpakatharu for those who beg Him; who is a friend in need; one who never separates Himself from pirAtti; Sriman NarAyaNA; one who is the only refuge for those who are in need of support; Such Sri NarAyaNA! I surrender into your two Lotus feet.
(Dvaya manthram to be recited here)
Pitharam... gruhANi cha..O BhagawAn! I have left the bonds of bodily relations like father, mother, wife, children, bhandhus(relatives), friends, Gurus, RathinangaL(wealth), danadhAnyangaL. Properties, Houses, DharmangaL, and all others, and have surrendered to your feet, TrivikramA!
TvamEvadEva sodum.. DEvAdhi dEvA! You are my mother; my father; my relative; my Guru; my knowledge; my matter; my every thing; One who has unparallel good qualities; One who is a father of all movable and immovable, living and non living beings; You are the only one who can be worshipped; You are the only one who can be a Teacher; Hence, You are the GREATEST; When there is not even an equal person to match You; How can there someone be greater than You(There CAN NOT BE).
Hence, I have placed my human body flat on the ground and prostrate at your feet considering You as my Lord, the one who is worshippable. Consider me as a son to a father; as a friend to another friend; as a wife to a husband; and bear all my mistakes, blunders which I have committed. (What else Sri RamAnujA requests in this EXCELLENT Gadhyamwe will see in our next post)
Thanjamadaindha Sri RamanujanE Thanjam
Ramanujar ThiruvadigaLE saraNam
Madhava dAsan
4. sarNAgathi - the three thathtuvams and saraNAgathi - Part 5:
(Sampath Rengarajan)In my first part it is covered that this pAsuram conveys the 5 angams and athmasamarpanam of prapatti yOgam. In the book on Srimad Rahasya trya sAram, Sri Vangipuram swamigaL has presented as to how the thaththuvam and its three constituents comprise in itself everything. This is also presented in the book in a "table form", at the last few pages for a ready reference. It is generally believed in Srivaishnava sampradhAyam that these three thaththuvams are presented in amirtha ranchani as its essence. An attempt is made to show that, when dealing one of the outward meaning for this pAsuram "nin aruLAm", one will see that these lines simply refers to the three thaththuvams as well, when they look at it as presented below. This pAsuram contains the essence of three thaththuvams such as chEthanam, achEthanam, and Eswaran.
1. chEthanam (jeevan)
chEthanam may classified as the three states of existence for a jivAtmA, namely, "Bhaddha, MUKTHA AND NITYA". The 3 stages of jivan are conveyed in as expression of one's own existence in 3 different states, all in this pAsuram itself. This pAsuram contains the 3 past states, 2 present states at the time of delivering this and 1 future and intended state (with reference to the then current state at which the pAsuram was delivered or the state with reference to the time of delivering this pAsuram.
Prior to dealing these 3 thaththuvams, the original pAsuram is presented once again enabling readers to follow, relate and understand.
ninAruLAn gathiyanRi maRRonRillEn
Past state: As a Bhaddhajivan, one evolves from his past state and attempts to conduct himself and have undertaken to keep his faith on the Lord's holy feet as the sole upAyam.
nedumkAlam pizhai seytha nilai kazhinthEn
unanaruLuk kinithAna nilaiyu kanthEn
nuinsaraNE saraNenun thuNivu pooNdEn
manniruLAy ninRanilai yenakkuth theerththu
vAnavartham vAychci thara variththE nunnai
yinnaruLa liniyenakkOr paramE RRamal
enRirumA ladaikkalangOl Lennai neeyEA). The past state is explained in his implied expression in lines 2,3, and 4.
a). In line 2, it is said that "For a very very long time I have been committing all aparAthams at the holy feet of yours. And such situation has been cleared now".
b). Similarly in line 3, it is also said that "Henceforth I desired to stand suitable for seeking your grace by undertaking prapatti.
c). In next line i.e., line 4, it is explained "I took a firm resolve that only your holy feet is my refuge and upAyam." These are essentially the past states of a jivan which was a "baddha jivAtmA". This was at a state that it had realized the truth about its past state and the intended future state. ie., It may be said that One can call one's state as a "baddhda jivAtmA" only when one attains the knowledge on all the three states of the jivan and is able to identify its own state with reference to the mukthAL state. Such knowledge itself come to the bhaddha jivAtmA due to the grace of the Lord only when the baddha jivAtmA is either close to leaving that state of bhaddha jivAtmA and becoming muktha jivA or one is already at the threshold of being the muktha jivA by performing bAgawatha kaimkaryam alone all one's life at the feet of achAryAL and other mukthALs. In this pAsuram it is presented from the state of a muktha jivAtmA which is able to present its past present and future intended states.
Present State:
B). The mukthi state is reached when one feels helpless to do anything of themselves and are freed from the apparent attachments already. In this case though the verses are presented as a continuation of one's appeal, it is to be treated that one had already reached the stage where his attachments were relieved and his only freedom is perumAL's thiruvadi. In fact the word "mukth" in hindi means free one's self from any bondage or attachments. In other words, when one is already intending his nitya patham as nitya suri by Athma samarpanam in the next verse it implies that he is already on the threshold of the state of mukthAL. Such current state is expressed in the lines 1 , 5 and 6. When it is referred mukthAL as the current state it must be understood that one needs to be a mukthAL or close to being a mukthAL not only to understand all these but also realize these in themselves and for such jivans the baddha state is merely a past state or "going to be the immediate past state" and nitya state is a future state.
a) In line 1 it is presented that "Oh my Lord, My athipathi and the sarvEswara! adiyEn's plight or "gathi" is such that I have no other refuge than (seeking) your grace."
b). In line 5,6 it is given that "I pray to you to destroy my annYAnam that is crystallized in me like an inert material and protect me by blessing me with the nitya suri patham (to serve you eternally)."Future state:
C). The future and intended state as a nitya or nitya suri is explained in 7 and 8 in his final stage of Athma samarpanam "Please show me your mercy and compassion and bless me by not assigning any tasks or responsibilities and accept me as a vasthu to be protected always by you." It is also observed that in this line, it is implicitly referred to performing the last angam ie., Athma samarpanam and that it is not possible to attain the state of nityAs without giving up this final freedom or attachment of the jivan at the holy feet of Lord.2. "achEthanam" (PRAKRITHI, TIME OR KALAM, SUDHDHA SATHTHUVAM):
The main purpose of this pAsuram, it is believed that one must understand the angams of prapatti. prapatti is as such dealt as an act conducted by the "cheEthana" at the feet of Eswara while relieving itself of the bondages that it had with others. Thus the presenter can only present the two thaththuvams such as "achEthana" and "eswara" as "objects" that are associated with him and intended to be with him in his final state. ie., we all as chEthanas can refer to the other 2 thaththuvams in relation to our existence as chEthana only. Thus it is conceived that the presenter here is the "chEthana" in three of states of jivan and his reference to achEthana is mainly objective. Hence it is derived that though there are references to the 2 other thaththuvams in this pAsuram, they are not that elaborately dealt in this pAsuram. Thus it is merely attempted to present here in this post that there are references to all the three constituents of thaththuvams in one single pAsuram itself.
"prakrithi" which is also known as thriguna dravyam, maya or "avidhya" is referred implicitly in this pAsuram through the words "manniruLAy ninRa nilai"
"kalam" or "time" is explained as "nedunkAlam" and as well as in the three states of his existence i.e., present, past and future intended. "sudhdha saththuvam" state is expressed as the state of nitya suris life ie., as "vAnavartham vAychchi" in this pAsuram.3. "Eswaran"
The reference to "EN THIRUMALE" explains the Eswarathuvam of the lord.". On a closer look it is seen that these above lines contain in them the expression of 5 angams of prapatti yogam and the Aatma samarpanam that were presented in part 1 of this posting. Such were the pAsuram's second layer of meanings. On a surface level meaning these lines deals the three thaththuvams. The main purpose of any thaththuvam is to explain the subject "jivan" about its own nature or "true states of existence" and their relationship to "objects" which are the "achEthanam and eswara" and provide the jivan with a upAyam or means to attain the "eswara".
Whereas in this attempt it is presented that in this pAsuram all the thaththuvam are themselves explained in such a way that it implies saranAgathi as its essence or inner layer of meanings. That is the external meanings are the vehicle or body of the pAsuram and the inner meaning is the soul of this pAsuram ie., prapatti angam and inner most layer is the paramAtma that makes all these possible. When an outsider or a badhda jivatama or a philospher or a mere tamil scholar sees this pAsuram, he will only see references to the three states of time and one's existence in all the past and current states and one's desire to exist in the future state, the maya or prakirthi and eswara. These are essentially seen as the reference to 3 thaththuvams. However, Srivaishnavas who are blessed with perumAL's grace and who have the niyAnam on prapatti and its angams will see that these lines indirectly means the 5 angas of prapatti and athma samarpanam.
Thus one can see for themselves as to how the culmination each of the various constituents of the "chEthana thaththuvam" put together simply embed in themselves the prapatti or saranAgathi thuvam as the immediate second layer of meanings. This second layer of meanings act as the link or means or upAyam to the inner most layer which is paramAtman.
Swami dEsikan thiruvadikaLE saraNam
Sri Boomi dEvi thAyAr samEtha Sri Oppiliappan thiruvadikaLE saraNam
Sampath Rengarajan