Sri
Parthasarathi thunai Srimathe ramanujaya Namaha Srimad Vara Vara munayE Namaha Sri
vAnAchala mahA munayE Namaha Paasuram-72
?ellara millEl tuRavara millennum sollaRa mallanavum
sollalla-nallaRa mAvanavum nAlvEdha
mAththavamum nAraNanE yAvadhee
tandRenpArAr? Listening to thirumazhisai piran?s complaint about those who haven?t learnt the divine meanings some questioned, ?Why do you just talk ill of the ignorant why shouldn?t you, who have learnt the same give it to the world?? Thirumazhisai piran with all grace gives the meaning of the charama
sloka, the enlightening crux in this paasuram. Sri Krishna charama sloka is the essence of Mahabharata; Sri Rama charama
sloka is the essence of Sri Ramayana; same is the case with ?memporul? paasuram
in thondaradipodi Azhvar?s thirumaalai; here this paasuram is the highlight of
nAnmugan thiruvandhAdhi. (ellaRam ellennum sollum sollalla) Those verses that advocate karma yoga
to be the means to moksha are not pramanas. The word ?ellaRam? is equated to karma
yoga as only a gruhastan has the rights to perform yagna, dhana and tapas. Otherwise the word ?sharaNam? conveys
three meanings viz., way, house and protector. ?el? in tamil refers to a house. ?sharaNa? and ?gruha? are synonyms and
hence ?el? is considered to refer to upaya/means over
here. So pravruththi dharma is neglected. (tuRavaram el ennum sollum sol alla) All those verses that declare jnana
yoga to be the means to moksha are also not to be accepted. Here ?turavaram? indicates jnana yoga,
as it has to be performed by sacrificing karma yoga. It has to be noted that even Sri Krishna
in his divine bhagavat geetha refers to jnana yoga with the word sanyasa
?sanyAsam karmanAm? (geetha 5-1) ?sanyAsasthu? (5-6) and so
on. ?yadhaidAmsi samithOgnir basmasAth
kurutErjuna? [just like the fire that burns a log of firewood to ashes, properly
performed jnana yoga burns all karmas) (aramallanavum sollalla) All those verses that state other means to be
the mokshOpaya are also not pramanas Which are the other dharmas considered to be the
mokshopaya? 1) ?bhakthyA tvananyayA shakya:? ?bhakthi yoga 2) ?dEsOyam sarva kAma duk?-DivyadEsa vAsam 3) ?kim jabhan muchyatE janthu:?-
ThirunAmasankeerthanam 4) ?janma karma cha mE divyam? ? Avatara rahasya
jnanam 5) ?yO mAmEvam asammudo jAnAthi purushOtamam?-purushOtama
vidya All these have been repeatedly stated to be the means to moksha in the
ithihasa puranas and bhagavat geetha by the rishis and bhagavan himself. How does azhvar then without any
hesitation disregards these verses?
It is due to the strength given by the geethacharyan to thirumazhisai
piran. GeethAcharyan himself
overrides his previous statements with the parama pramana ?sarva dharmAn
parityajya? (leave all the (aforeside) dharmas). Though karma, jnana, bhakthi yogas are considered to be the means still
being insentient these are incapable of granting the results by themselves. The result has to be given only by the
parama chetanan, emperuman Sriman narayanan. Emperuman doesn?t depend on
anything for granting the result since he is sarva shakthan. Thereby the inner deep meanings conveyed
in the Vedanta are explicitly given here by thirumazisai piran in simple lucid
words. If split as ?sollara mallana? then we derive the above meaning (pramEya
param). On the contrary if read as ?ellennum sol? then the pramEyas karma, jnana
and bhakthi as stated by the pramanas are not the means (pramAna
param) Why are these not considered to be the
means? (nallaRamAvanavum) aram- refers to karma; nallaRam-those duties done
without any expectation. Those that have been specified in the ithihasa puranas
viz., namasankeerthanam etc. (nAlvEdha mAththavamum) The duties (karma yoga) specified in the first
half (poorva bhaga) of the Vedas. (nAraNanEyAvadhu) All the other karmas are effective only due to the
divine grace of the almighty. How? For all the other means emperuman is essential to grant the final result
whereas emperuman needs no help to grant moksha. (Edhu andru enpAr Ar)Who can refute this great fact? Without any dispute the Vedas, bhagavan
Sri Krishna, the vedantins, the rishis and all the azhvars accept emperuman to
be the mokshOpayam. A few quotes from the words of rishis: ?yamaiovaisha vrunuthE tEna labhya:? ?nyasa iti brahma?nyAsa A-vatyarEchayEt? ?lOkAnAm tvam parO dharma:? ?rAmO vigrahavAn dharma:? ?krishnam dharma sanAtanam? ?pAvanas sarva lOkAnAm tvamEva? Words of bhagavan ?mAmEkamEva sharanam? ?sharaNam mAm prapadyava? Words of Azhvars ?aRantAnAi thirivAi? ?nAganai misai nampirAn charanE shaRan
namakku? ?kalaikan neeyE? Charama sloka in this paasuram ?ellaRamillEl tuRavaRamillennum sollaRamallanavum sollalla? ? sarva
dharmAn parityajya ?nAraNan?- mAm, aham ?nArananE? ? EkAram parallel to
Ekam ?nallaRamAvanavum nAlvEdhamAththavamum?- sarva pApEbhyO
mOkshayisyAmi ?Ethu andru enpAr Ar?- mAsucha: To Be
Continued)
Azhvar emperumAnAr Jeeyer thiruvadigalE sharaNam
Adiyen ramanuja dAsee Sumithra Varadarajan Azhvar EmberumAnAr JeeyAr ThiruvadigalE Saranam http://www.vedics.net
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