Vol 01.024 11 October, 1998
In this Issue:
1. Special Issue - Editorial Note from the Publisher
2. Acharya Vamsa Vriksham - Part 23 - Anbil Ramaswamy
3. PradhAna Sathakam - Part 5 - V. Sadagopan
4. Saranagathi - part 16 - Sampath Rengarajan
1. EDITORIAL- SOME IMPORTANT ANNOUNCEMENTS
Dear Bhagavatas,
The SDDS was founded on the Tirunakshatram day of Swami Vedanta Desika in Oct. 1996, with the blessings of the following Yathivaras and Acharyas :
- Srimad Andavan of Poundarikapuram Asramam, Srirangam
- 45th Jeeyar of Ahobila Mutt, Srirangam
- Srimad Andavan Srimushnam Swami of Periyasramam, Srirangam
- Brahmatantra Swatantra Swami of Parakala Mutt, Mysore
- Sri Rangapriya Swami of Ashtanga yoga Kendra, Bangalore
- Purisai Sri Krishnamachariar, Editor, Nrisimhapriya, Madras
- Sri Seva Swami of Vedanta Desika Research Center, Madras
- Tirupputkuzhi Narasimha Tatachar Swami, Editor, Kanchi Perarulalan, Madras
- Sri Srivatsankachar Swami, Ex-Principal, Sanskrit College, Madras
- Sri Anantha Narasimhachariar Swami, Ex-Principal, S.I.T., Trichy and many others.
Within 3 months of the founding , the SDDS organized the first ever Worldwide Srivaishnava Conference at Buffalo, New York in December 1996. The lamp that was lit then has lit many more l amps with a Second SDDS Conference at SriRanganatha Temple at Pomona, New York in 1997 and similar meets at Denver, Pittsburgh, Pomona again and the one proposed at Dallas in December this year. The surge of interest and enthusiasm generated has indeed transformed this 'Bhoga Bhoomi' into a 'Punya Bhoomi'.The SDDS was started mainly with a view to study the "Srimad Rahasya Traya Saaram"- the magnum opus of Swami Desikan. About 60 issues of the journal were released during the first year. These are being archived by our Web site designer Sri Venkatesh in his Home Page www.srivaishnava.org.
The aims and Objects of SDDS and its official Journal "Saranagathi" inter alia are:- To study and propagate the works on and by Bhagavad Ramanuja and Swami Vedanta Desika and the works referred by them. To study and propagate the Arulicheyals of Alwars and the esoteric works of Poorva and Prakritam Acharyas of Srivaishnava Siddhanta To help in the various projects dear to our Acharyas To emphasize that Nitya and Naimittika Karmas should never be skipped To emphasize areas of agreement among the various streams of Srivaishnava Siddhanta To promote an espirit- de- corps and coordinate the efforts of like minded organizations in USA and elsewhere to study and follow the Sat Sampradaya consistent with the constraints of time and location. Anyone subscribing to the above aims and objects can become a member of the SDDS and receive copies of its official journal "Saranagathi" ABSOLUTELY FREE by requesting enrollment through an e. mail addressed to anyone of the following:
Saranagathi@hotmail.com
Ramanbil@aol.com
sgopan@computer.net
srengara@hotmail.comAnyone can also contribute articles relating to the above to any one or more of the above e.mail addresses. They will be published subject to minimal editing by the Editorial Board to ensure the standard set for the Journal.
The Journal was named "Saranagathi" on the Tirunakshatram day of Swami Desikan again on 11th October 1997 with "Bhagavad Ramanuja Darsana Tatparya Sardulam" Sriman Sadagopan as the Editor-in-Chief and "Swami Desika Darsana Kainkarya Tilakam," Sriman Sampath Rengarajan as Associate Editor.Today we celebrate the first Abdapoorthi of the Saranagathi Journal and the Second Anniversary of the SDDS. Though we planned to bring out the Saranagathi Journal as a weekly edition, we could not do so, due to circumstances beyond our control like the ill health of the undersigned while on a trip to India and that of Sri Sampath Rengarajan besides frequent problems with the Computer. Despite all these hurdles, we are glad to inform that during these 12 months, we were able to release 24 issues. This works out to 2 per month, though not in exactly fortnightly regularity.
We have compensated the shortage in quantity by offering series of articles high in quality and rich in content like- "Acharya Vamsa Vriksham" series tracing the "Guru Parampara" from the Prathama Acharyan to Prakritam Acharyas and the life and works of Swami Desikan by the undersigned. In- depth articles on "Prapanna Parijatham" of Sri Nadadur Ammal, Adaikkalap Pathu, Paramapada Sopaanam and now Pradhaana Satakam of Swami Desikan by Sriman Sadagopan of New York, (Our Senior Vice-President of SDDS and Editor-in-Chief of Sarnagathi Journal). Brilliant articles on the esoteric meanings of the concept of "Saranagathi" a.k.a. "Prapatti" by Sriman Sampath Rengarajan of Detroit, Michigan, (Our Vice President and Associate Editor of Saranagathi Journal), who has studied Tamil literature and the Arulicheyals of Alwars both extensively and intensively.. The essence of Bhagavad Ramanujas "Gadhya Trayam" by Sriman Madhava Kannan from Singapore. An excellent article on "Sudarsana Vaibhavam" by Sriman Muralidhar Rangaswamy of Boston, Massachusetts. A well researched series on "Pancharatra Agama" by Sriman N.Krishnamachariar Swami of Chicago. A series of articles on "Godha Stuthi" in his own inimitable style by Sriman M.K. Sudarsan now in India (formerly of Bahrain) A series of articles on " Upakaara Sangraham" of Swami Desikan by Sriman Anantha Narasimha Chariar, former principal of Seshasayee Institute of Technology, Trichy.
We were involved in several Kainkaryams like- * Constructing a Home Page for Srimad Andavans of Poundarikapuram Asramam, thanks to the untiring efforts of Sriman Sampath Rengarajan and inputs by Sarvasri Muralidhar Rangaswamy, Madhava Kannan, Ramesh Sarangapani and other Sishyas and Abhimanis of the Ashramam. This can be viewed at www.geocities.com/Athens/Troy/9878 * Co-sponsoring the 600 th Anniversary Celebration in USA of Ahobila Matam * Participating in the Bhagavata Sammelanam on Sri Venkateswara Mahimai with Sriman Sadagopan as the Chairman at Sri Venkateswara Temple, Pittsburgh. Raising funds and remitting them through "Ahobila Muth, U.S.A". for - the Audio Cassette project on "Yathiraja Saptadhi" and the publication of "Chillarai Rahasyangal" released in three parts by Srimad Andavan of Poundarikapuram Asramam "Sahasra Kalasam Kainkaryam" and the "Samprokshana Kainkaryam" of " Sri Vaidya Veeraraghava Perumaal" of Tiruvallur, Madras. 600 th Anniversary of Ahobila Matam due to be celebrated at Ahobilam in this month. "Kavacha Kainkaryam" for Malolan of Ahobilam "Ratnangi" and other Abharanams for "Bhoomi Devi Sametha Oppiliappan" of Tiruvinnnagar. Centenary Celebrations of Abhinava Dseika Uttamur Swami 151st Anniversary Celebrations of the founder of Poundarikapuram Asramam Shastiabda Poorthi of Prof. Srivatsankachariar Swami, of Sri Visishtadvaita Pracharini Sabha, Madras and former Principal of Sanskrit College, Madras Introducing to our members ,"Ramanuja Mission" organized by the Sishyas of Periyasramam, Srirangam.
OUR PLANS FOR THE COMING YEAR:
With the Anugraham of the Saranya Dhampati, we propose to release the issues regularly on a weekly basis. The regular features now presented in the Saranagathi Journal will hereafter appear in the issues with ODD numbers starting from Vol.2.001 to be released after this issue. The issues bearing EVEN numbers like Vol.2.002 will carry inter-alia - SAMPRADAYA LESSONS; "Learn our tradition (sampradAya) the easy way- Course for Kids based on the booklets designed by Presidential Awardee, Sri Seva Swamigal of Mani Mandapam, Villiwakkam, Madras.. SANDHYAVANDANAM; Detailed explanations followed by Word by word meanings. QUIZ POGRAM : will pose queries inviting our readers to provide replies within 15 days. The correct or best reply / replies will be published in the subsequent issues with the name of the member. We believe that this will help in participation of Readers. QUESTION BOX Another feature for Reader participation proposed is to invite queries from readers regarding their doubts on various matters relating to the philosophy of our Sat Sampradayam or Anushtanam. While any query based on genuine doubts is welcome, it would help if they are posed in clear, concise and precise terms unless the query itself needs an elaboration. The queries may be addressed to the "Saranagathi Question Box". Only Queries addressed to the Question Box will be considered for reply. The replies to such queries will be consolidated and issued within a fortnight, at the latest. If any consultation with source materials and / or Acharyas is needed, it might take some more time and the fact will be intimated to the member posing the query.A WORD OF THANKS:
If we have succeeded in our objectives, the credit goes to the grace of the Saranya Dampathis, the blessings of all the Yathivaras mentioned at the opening paragraph of this Report and last but not least- the cooperation and encouragement of You, the readers. And, our heartfelt thanks are due to all of you in no small measure. We crave your continued support in our common goal of realizing the aims and objects of SDDS and SARANAGATHI EXPECT QUALITY EXPECT THE BEST EXPECT THE PRACTICAL ONLY FROM SDDS AND SARANAGATHI Assuring you of our best attention at all timesDasoham
Anbil Ramaswamy
President of Swami Desika Darsana Satsangam & Chairman,
Editorial Board, SARANAGATHI Electronic Journal.
Dear BagawathAs,
Our Divya Dampathi's anugraham has brought us to the auspicious stage of celebrating the First anniversary of the Saranagathi Journal today . It is heartening to note that there has been wide spread interest by the AasthikA readers to contribute to the advancement of our ancient and revered sampradhAyam through their welcome participations . The list of subscribers stand at the level of 320 as of now . As the Editor-in-Chief of this special electronic Journal , I have been priveleged to work with Srimans Anbil Ramaswamy , Sampath Rengarajan and Sri Elayavalli Venkatesh to prepare , release and archive the various issues . Look forweard to serving you all with the blessings of our SaraNya Dampathis,
Oppilaippan Koil Varadachari Sadagopan
Dear bagawathAs,
We thank you all for your kind reponses and feedback in the last 1 year. We look forward to receiveing more input from all of you.
Sampath Rengarajan
2. ACHARYA VAMSA VRIKSHAM - Part 24 - Period I
Anbil RamaswamySWAMI DESIKA & HIS TIMES - 4
HIS EXODUS TO TIRUNARAYANAPURAM
(18) In about 1327,during the Muslim invasion of Srirangam by Malik Kafur, the General of Allauddin, Sultan of Delhi, there was a great commotion. The Srivaishnavas who were Satvic by nature were no match to the Muslim plunderers. Fear gripped the minds of everyone as to what might happen to the temple and the Lords Archa murthis. The Acharyas deliberated under the guidance of the Centenarian Master, Sudarsana Bhattar. It was decided that one group under Pillai Lokacharya ( who was equally advanced in age) was to take the Utsava Murthi and His consorts covered up in a palanquin to Tirupati.. The party under Sudarsana Suri was to stay put at Srirangam, after erecting a stone wall in front of the Sannidhi of Moolavar to cover him from the sight of the marauders. Swami took Sudarsana Bhattars two sons and the manuscripts of Sruta Prakaasika ( the elaborate commentary on Sri Bhashyam chronicled by Sudarsana Bhattar during the Kalakshepams of Nadadur Ammaal) to safety at Tiru narayana puram via Satya mangalam. But, before he could do that, the muslim army attacked them and massacred many of them. Swami hid himself with his wards in the midst of corpses and spent the night. In the morning, they moved towards Satyakalam village in Karnataka en route to Tirunarayana puram.SWAMI AT SATYAKAALAM:
(19) It was at this time, Swami composed the famous Abheeti Sthavam seeking the Lord to restore the worship of the Lord at Srirangam. He lived there for nearly 12 years (reciting incessantly the Sthavam) until news of restoration of the Lord in Srirangam reached his ears. The Aswatha tree under which Swami rested in Satyakaalam can still be seen in the village even today. The stone slab on which Swami sat is kept preserved in the temple of Lord Vardaraja in the village. There is also the image of Swami which is unique.. Unlike in other places, the Swami is seen in a standing posture as if he was on his toes ever ready to move to Srirangam awaiting the good news of reinstallation of the Lord there.(20) At Tirunarayanapuram, his son, Kumara Varadachariar delivered discourses on Pillaans commentary of Tiruvoimozhi called 6000 Padi with the help of Swamis notes called "Nigama Parimalam
SWAMI BACK AT SRIRANGAM:
(21) When some of the orthodox people objected to the recital of Divya Prabandam in the temple on the grounds that they included the works of Non -Brahmin Alwars, written in Dravida Baasha and Tiruvoimozhi in particular dealt with Kaama that was taboo for them. Swami argued with them and convinced them that the holy collects were equal to the Vedas since they contained all that was in the Vedas, that since they were in praise of the Lord, the language did not matter and that the Kaama spoken of was nothing but absolute devotion to the Lord . He re-instituted the practice of 'Adhyayana Utsava'- the ceremonial honoring of the Alwars.(22) Azhagiya Manavaala Naayanaar, brother of Pillai Lokachaarya and our Swami went to worship Lord Ranganatha. The Naayanaar was captivated by the feet of the Lord and wanted to compose a Stotra praising the same. Our Swami felt that the Divya Mani Paadukaas of the Lord were equally captivating and offered to compose a Stotram on the Sandals of the Lord. before daybreak the next day. But, he had slept almost till the small hours of the morning of the appointed day. When there was hardly a couple of hours to go before sunrise, the agitated disciples woke him up to remind him of his promise. Instantly, he commenced pouring out with bewildering rapidity an epic 'Paaduka Sahasram' and completed it well before daybreak. The 1,000 verses of this epic is an example of literary excellence and lofty thoughts- a wonderful masterpiece of how a single subject like the sandals could be expressed in so many different ways and yet hold up the imagination and interest of the audience!
SWAMI AT SRIVILLIPUTTUR:
(23) When in Srivilliputtur, he composed "Godha Sthuthi", the Choodik Kodutha Naachiyaar was so pleased that she ordained that the Stotra should be recited during her Utsavam days along with Divya Prabhandams. To this day, this recitation is being followed in Srivilliputtur. After visiting Tirupullaani, Tirukkurugur, Tiruvananthapuram and other shrines in Malai Nadu and Chozha Nadu, he returned to Tiru Ayindai.SWAMI BACK AT TRIU AYINDAI:
(24) Once, a mason wishing to test his skills, as Desika was called Sarva Tantra Swatantra (master of all arts), challenged him to construct a well with broken and irregularly shaped bricks that were supplied to Desika. Desika built a well almost in no time which stands to this day as a testimony of his dexterity as professional mason.(25) Once a sculptor offered to provide a base and asked him to make an image of himself. Desika made an image of himself but when the sculptor tried to fix it on the base, he could not do so. He tried to chisel out a portion of the body of the image. Blood flowed from the corresponding part of the body of Desika. The sculptor admitted that the fault was in the base made by him. Desika fixed it up in the base exactly as it should be, like a professional sculptor. Later, this image was installed by Desika's son Nainarachar at Tiru vaheendra puram. Anyone visiting Tiru vaheendra puram and offering prayers to the idol, can never take their eyes off this marvelous Vigraha.
(26) Afraid that they cannot win a debate with Swami, some jains joined hands with the leaders of other faiths and confronted Swami during a festival at Tiru Ayindai. Single handed, Swami proved them all wrong by dashing to ground everyone of their arguments. The convincing repartees of Swami during this debate is enshrined in his famous Para Matha Bhangam"
Anbil Ramaswamy
3. PradhAna Sathakam - Part 5
V. Sadagopan16/100 : Sarveswaran is the Prahdana Seshi: In this world , there are number of important people (pramukhAs). They are important because many obey their commands and accept them as their leaders . In reality , they can not be considered as THE SUPREME LORD .The fully qualified ONE is THE SUPREME LORD , who is the Lord of all these pramukAs .These PramukhAs accept Him and Obey Him as their ONE AND ONLY LORD .All those ,who look important because of others obeying them are to be recognized as DhwAra sEshis . They have no lasting superiority compared to Sriman NaarAyaNan as the most natural sEshi (nirupAdhika sEshi ).
17/100 : Jivan may appear pradhAnan inview of juxtaposition: Sriman NaarAyaNan is Visva-sEshi , where as the Jivan is His sEsha bhUthan . In Arjunan's chariot , Lord KrishNa sat in the front as his Saarathy (Charioteer ). Arjuna sat in the back . Thus Visva -sEshi was in the front and the sEsha bhUthan was in the back just as the akAram is in the front and the Makaram trails it in PraNavam . Akaram represents the Lord , the Visva sEshi and Makaaram , the Jivan in PraNavam .
In ArjunA's chariot , ArjunA appears important in a superficial sense , since he is sitting where the pradhAna purushan normally sits . One can guess as to who is PradhAnam by taking the example of PraNavam and the juxtaposition of the aksharams that make up the PraNavam . Akaram comes first and MakAram comes last indicating that Jivan is sEshan to the AkAra Vaachyan, the Lord . Due to sabdha vatthi ( the order of construction of words or juxtaposition of the words ) , Jivan appears pradhAnam as in the case of Arjuna Ratham , where Arjunan ( the Jivan ) appears as though he is the PradhAnan .One has only to look at the PraNavam to establish , who really is the PradhAnan .
18/100 : Artha SvabhAvam revealing that the Lord is PradhAnan: When we state LakshmaNan is RaamAnujan , it may appear that LakshmaNan is pradhAnan , but when we look at the sequence of the words making the compound word , RaamAnujan , it is clear that the PradhAnyathvam rests with RaamA . LakshmaNA's relationship gets defined by RaamA . Hence Raaman is PradhAnam . When we examine the artha SvAbhAvam , it becomes clear that the Lord is sEshi and the Jivan is sEshan to Him , even if it may appear supeficially that Jivan is PradhAnam as in the case of Arjuna Ratham .
19/100: Athyantha Paaratantriyam of the Jivan: Many times , we use the same case for the sEshan and the sEshi. For instance , we say , "EmperumanE Brahman ; EmperumAnE Sivan etc . How can EmperumAn be Brahman or Sivan ? Such statements arise from the usage under SamaanAdhikaraNa sabdham , where the same case (vibakthi ) is used to describe the sEshi and the sEshan. When we recognize that the adjectives and the noun are inseparable ( apruthak-siddha - visEshaNa -vaachi -sabdhams), then we get to the true , the ultimate meaning ( nishkarsha paryavasAyi), then we get to understand the importance of recognizing and reflecting on the total dependence of Jivan on the Lord , the akAra Vaachyan .
SamaanAdhikaraNa sabdham is used because the sEshan (jivan ) is the body of the Sarva sEshi ( the Lord ) and is inseperable from Him .Therefore , it is logical to speak about the both together. Upanishads also declare all the dEvAs as NaarAyaNA . All of them also are inseperable from Him , since , they serve as His body as well. That is why , when we say, "EmperumAnE Brahman " , we mean that it is the EmperumAn , who has Brahman as His body .Inside that body of the Jivan called Brahman or Sivan presides the Lord , the Visva sEshi , who directs them .They are therefore sEshans to the sarva sEshi . These Jivans from BrahmA onwards are inseperable from the Lord because of their status as His body ( Sarira-SaarIrI relation ) and do not have any independent existence or freedom of their own and are completely under the control of the Sarva sEshi . It is important to understand this relationship between the Jivan and the Isvaran as PradhAnam .
20/100: Differences in Vibakthis pointing to prime differences between the Isvaran as sEshi and the Jivan as sEshan: In PraNavam , the first aksharam , "A" has the fourth vibakthi assoicated in a hidden manner with it ; the third aksharam , "M" has the first vibakthi associated with it . The occurence of these different vibakthis (cases ) assoicated with the First aksharam and the last aksharam of PraNavam points out that the AkAra Vachya EmperumAn is the sEshi ( Lord ) of the MakAra Vaachya Jivan , the sEshi ( Liege). These different cases of the two aksharams reveal that the AkAra Vaachya EmperumAn is the One , who protects and is omnipresent , whereas the Makara Vaachya Jivan is the one , who is the object of that protection and is infinitesimal ( Rakshakathva-Rakshyathva relation as well as the Vibhuthva-aNuthva relation ).Thus , the different vibakthis of these two aksharams of PraNavam reveal the differences between the Visva sEshi, the Lord and the sEshan , the Jivan .This understanding is pradhAnam .
21/100: Pradhaanam among the Jn~Anams ( Knowledge): The tattva Jn~Anam born out of the clear understanding of the meaning of PraNavam reveals to us that Bhakthi and Prapatthi are the upAyams for Moksham . Among all possible Tattva Jn~Anams , the Jn~Anam that " the Jivan is liege to Sriman NaarAyaNA and NaarAyaNA is the Lord of the Jivan " is PradhAnam . This Jn~Anam can only arise from a true understanding of the meaning of PraNavam .
Through the past 15 upadEsams (7-21), The PraNavam part of the AshtAkshara Manthram and the primary aspects of the rahasyArthams were coverd by the most merciful Swami Desikan for our benefit . Next , he takes up the Nama: sabdham of the AshtAksharam and covers the important concepts through nine upadEsams ( 22-30), which are vital for our understanding of the important Nama: sabdham .Oppilaippan Koil VaradAchAri Sadagopan (To be continued )
4. Saranagathi - part 16 - "maRRa onRu illEn"
Sampath RengarajanIt has been discussed that perumAL considers the Akinchanya anusanthAnam itself as a qualification for granting mOksham through HIS siddhOupAyam. However, there are some more explanation given as to what are the gunAs of perumAL that may consider these qualifications in granting mOksham. When a jIvAtmaA performs Akinchanya anusanthAnam, all the enemies such as karma are removed. Such reveals the true nature of the Jivan ie, the goodness or in tamil "nalla ennam" alone to suffice. Such purified soul is thus said to have realised its nature to perform eternal kaimkaryAs for perumAL and thAyAr. These and other special attributes come to the chEthanan once Akinchanya anusanthAnam and prapatti is performed. In Gadyam it is said that due to HIS mercy the karmas are removed and due to HIS uvagai or happiness toward the surrenderd soul, HE awards them with kaimkarya prApathi in moksham.
It is said earlier that both bhakti and prapatti are sAddhyOupAyam and their sakthi or power are exhausted once perumALs "athrupthi" or disssatisfaction towards chEthanan is removed from HIS thiru uLLAm. ie, these saddyo upAyam serve as the "yOgyathai" for the removal of this "athrupthi". It is well known that perumAL in HIS true nature is an "Ananda swaroopi". ie, HE is one who is filled with bliss and happiness all the time. But this true nature is relasied by each chEthanan once they perform the sAdhya upAyam and live by their assigned duties. When a prapannA realizes this happiness in perumAL's thiru uLLam, perumAL's siddhO upAyam is ready to grant him the kaimkarya prApthi. The another true and innate nature of the lord is HIS mercy. Due to removal of the 'athrupthi' from Lord's mind towards the chEthanan, the mercy lead atonce. In fact it is said that it is this mercy that uncovers this happiness of the Lord towards prapannA. ie, the mercy clears all the "karmAs" that cloud the jivAtma and thus the soul is pure and is able to see and conceive the happiness that Lord has towards a surrendered soul. It is said that both these "gunAs" are presented sepeartely in gadyam due to these reasons. There is another interpretation available for this. ie., it is also said that Lord is very much desirous to remove the "karmAs" of those who did Akinchanya anusanthAnam and prapatti and exhibitted their inability. Such desire of the lord itself is known as HIS mercy. In tamil it is said as "thnai perum karuNai".
When HIS "seeRRam" and "athrupthi" are removed HIS natural feeling towards a chEthanan is itself known as HIS happiness. Thus these 2 gunAs of the Lord are always waiting for chEthanan to perform prapatti so that they can remove his "karmAs atonce and revive the true nature of soul and make such soul realise as well the true happiness that Lord has in HIS thiruuLLam towards the chEthanan.
All the components or factors of kArpanyam are thus studied so far. A closer look is provided once again for the first line of the pAsuram "nin aruLAm" of Swami desikan. The word "nin" here conveys that Swami Desikan is already on a one on one plane with the Lord. There are other words used by AzhwArs such as "un", "Ennudaiya perumAN", "avan", 'thiruvin pathi', 'thanthai', etc. But the tamil word "nin", makes one feel the "anyOnyam" with the perumAL. The other special word in this line is "maRRa onRu illEn". ie, adiyEN do not have "another" one. There are other words that are NOT used are such as "innum onRu illEn" ie i do not have an additional one, "OppAna onRu illEn" ie., i do not have an equivalent one, "vERu onRu illEn" ie., I do not have a different one. The "patham" or inner meaning of "maRRa onRu illEn" is so special that it outplaces all the other possible words. We also make a special meaning here that this "nin arUL" is alone complete and have everything in it when it is combined with "maRRa onRu illEn". ie, this alone makes the surrender or saranAgathi to "nin" or perumAL complete. It is conceived that this line means that
- There are no other upAyams that I can perform than seeking "nin aruL"
- I have no yOgyathai or kaimuthal and I am an "Akinchanyan", who sustains with "nin aruL" alone
- There is nothing equivalent to "nin aruL" and other than "nin aruL" and different or similar to "nin aruL" that adiyEn can take refuge.
- AdiyEn have nowhere to go (pugal onRum illathavan) than seeking your "nin aruL".
Thus kArpanyam or inability is dealt in these 16 posts along with some basic definitions for the key words used in the first line of this pAsuram. We will move onto the other angAs and the other lines from the next part.
Swami dEsikan thiruvadikaLE saraNam
Sampath Rengarajan