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Oppiliappan List Archive: Message 00191 Mar 2008

 
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Sri:
SrimathE Gopaladesika mahadesikaya nama:
Dearest all,

Let us continue to enjoy the verses of TNT. 

None can see or enjoy Him fully; nor one can praise
Him completely. ? said AzhwAr in the last verse. Now
AzhwAr says: we can not leave it at that. We need to
live. If we can not learn all words and see the
completeness in words to praise Him. Instead, one can
just learn the short eight syllable Thirumanthram
(ashtAksharam) and that would enable us understand Him
in fullest form. That would describe Him, as Sarva
jagath kAraNan, the Lord who manifests everywhere and
in every being as the indweller. His kAraNathvam,
rakshakathvam, are described just the first letter a..


Sicne there is none who has seen Him or enjoyed Him,
or uttered Him, now AzhwAr addresses his mind now in
this verse. Since the mind (or heart) is the
companion, the mind needs to be befriended. That needs
to co-operate. Then only one can succeed. 

inthiraRkum piramaRkum mudhalvan Rannai
 irun^ilamkaal theen^eerviN bootham ainthaay,
senthiRattha thamizOsai vadasol laagith
 thisain^aan_gu maaytthingaL NYaayi Raagi,
andharatthil dhEvarkkum aRiya laagaa
 andhaNanai andhaNarmaat tanthi vaittha
mandhiratthai, mandhiratthaal maRavaa thenRum
 vaazhuthiyEl vaazhalaam madan^eNY sammE.    4

indhirarkkum ? numerous indras 
piramarkkum ? numerous brahmas and the rudrars 
mudhalvanthannai ? the Primordial chief of all of them

irunilam ? the vast hard earth
kaal thee neer viNN - vaayu agni, jalam, aakaasam ?
the five elements 
bootham aindhu aay- the five elements; 
semthiRattha thazmi osai ? Tamil verses in well worded
crystal clear form and in unambiguous manner; 
vadasol aagi ? Arya bhAshai Sanskrit Vedas and
Upanishads 
dhisai naangum aay ? the four directions and the
objects therein
thingaL gnAyiRu aagi ? the Sun, the Moon and others
that enable us see these objects (in light)
antharatthil ? though He has manifested everywhere; 
devarkkum ? for any deva
aRiyal aagaa ? He can not be comprehended (by them)
anthaNanai ? The (Lord) One devoid of all
imperfections whatsoever;
anthaNar maadu- the immeasurable wealth of Brahmins 
andhivaittha ? the zenith of Vedas (namely
Upanishads), (where placed)
mandhiratthai ? He is such a rahasyam enshrined in
Upanishads 
maRavaadhu ? by not forgetting, if one continuously
utters contemplating Him
mandhiratthAl- with the eight syllable
ThiruvashtAkshara manthram
vaazhudhiyEn- If you live like that, 
madam nenjamE ? My obedient mind! 
enRum vaazhal aam ? We both (and others as well) can
live worthily (worthy of our existence) 

By saying the Indras and BrahmAs in plurals, AzhwAr
says that there are many and hence they can not be
Parathvam. The Unparalleled Only One can be. Rudra is
caught in between Indra and Brahma and hence his name
is not necessary to be uttered. Implied. He is also
many; ekAdasa rudras (11 rudras); In Satapatha
brAhmaNam, it is said that when Rudra was born, he
requested brahmA for naming him to get rid of all his
paapmas, brahmA made many forms of his (Rudra?s) and
named him (them).

Mudhalvan ? the first letter of ashtAksharam can also
be referred to. akArArtthO vishNu: Thus only Sriman
Narayanan is referred to by the letter ?A?. 

He is the kaaraNan for both jeevathmas and matter and
hence is referred to as iru (both). vEdaischa sarvam
ahamEva vEdhya: He is the essence of all Vedas. 

semthiRattha- most glorious meanings are elaborated
(in Sruthis) and they are explained in crystal clear
and unambiguous form (in Tamil verses divya
prabandhams); It is not that clearly understood from
Sanskrit Vedas and that is the reason for so many
religions to come out claiming that they have
understood the Vedas and interpret them wrongly.
theLiyAdha maRai nilangaL theLiginRomE? - says Swamy
Desikan. By referring to Tamil verses of AzhwArs, we
get the ?not so clear? Upnaishad statements understood
clearly by us.. Tamil verses are thus upa brahmaNam.
They act as supplementary texts to substantiate and
understand the pramANams clearly. Thus Tamil verses
are sEsham to Vedas. Though they are referred to here
before Vedas (in this verse), the tamil verses of
AzhwArs are composed with Veda Vedantha jnAnams. 

Tamil verses explain in better form and clarify
clearer to us and hence ?semthiRattha? is attributed
to Tamil verses. 

Vadasol- Sanskrit verses
Thamizh Osai- Osai is not just sound or dwani; They
also mean the words and their meanings. 

Vadasol ? does not necessarily mean North Indian
language and thamizh sound Indian; 
AzhwAr never mentioned here vadasol and thensol; 
Instead, thamizh is referred to.

Thami ? means thani i.e. exclusive (individual), The
Only bhasha (language) that has ?zha? as an exclusive
one; thami + zh.. thamizh. No other language has ?zh?.


Vada = vattam ? circular or arrays. 
Ka , kha, ga, gha, gna? 
Ca, Cha, ja, jha, jna, etc? 

Hence they go in arrays and hence vadasol? 

Antharatthil devarkku ? the devas in (the skies) also
can not comprehend Him fully. He manfests everywhere;
five elements, sun, moon et al. 

Brahman (EmperumAN) and Brahmmins have such
similarities. Hence the same word anthaNan is used. 
anthaNar maadu- maadu means wealth; wealth of
Brahmins. Kings ? the wealth is kingdoms; for vaisya,
it is money (or dhanam); for Brahmins, it is ALWAYS
Vedas are the dhanam. They are our wealth. Adhyayanam
is a must. Even jeevanam should be from that. In that
wealth, Upanishads, He is described and glorified. He
is the ParamAthmA. Sruthi siarasi vidheepthE brahmaNi
sreenivaasE? 

manthiratthai- He is the most valuable, immesurable
One and hence is tpo be kept as Rahasyam like the very
manthram itself. Ot it may also be interpreted as
?like the manthram, those who contemplate on it (Him),
it (He) protects them. 

manthratthAl ? Though even other manthrams can be
considered here, here the universe that he has
manifested in; the five elements, He, being Jagath
kaaraNan is referred to and hence the only and the
most appropriate ashtAkshara manthra ?Narayana
manthram? is to be referred to. Also the Periya
Thirumozhi starts off with this ashtAkshara (Narayana)
manthram. Hence, these thANdkamas are added with
Periya Thirumozhi and are included in 2nd 1000 of
4000. Sicne Periya Thirumozhi itself is more than 1000
verses, why should these be included therein? Because
these thaNdakams are also referring to Narayana
manthram. 

vaazhudhiyEl ? If we live contemplating this manthram,
not remembering or forgetting the manthram. We need to
think of our eternal servitude towards His Lotus Feet.


MaRavaadhu ? Without forgetting; forever remembering
and contemplating. Because it is NO longer upAyam. The
means has already been achieved. It is now the Goal.
One should do anusanthAnam of the same forever. This
is praapyam. Goal. That is Life itself. That is
bhOgyam (enjoyment). 

Vaazhalaam ? you and I can live happily uttering
ashtAksharam and anusanthAnam of Narayana manthram, oh
mind. Not just us. Even others when they do that, they
can live fully. 

enRum vaazhalaam ? Not just in this life. Even in
Paramapadham. There is no coming back to this life any
more then. 

AzhwAr ThiruvaDigaLE SaraNam
Regards
Namo Narayana




      
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