thirup pAvai - part 50 - "EkAram" - Some inner meanings

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Sri ANDAL thiruvadikaLE saraNam

 

nArAyaNaNE namakkE paRai tharuvAn.

 

thirup pAvai - part 50 - "EkAram" - Some inner meanings

 

Dear bAgawathAs,

 

Some vyAkyAna kartthAs say that the Lord is very eager

to act as the upAyam HIMself and will not tolerate anyother

means that will attempt to retain the chEthana in karmic

bondage. The karmic bondage of jivAtmA prevents it from

realising the importance of this nOnbu and makes it undergo

many false attempts for blessings from many demigods. Many

times when the jivAtmA is brought to learn the importance of

this "nOnbu" (saranagathi or baranyAsam) through the

associations of bAgawathALS, the Lord relieves the karmic

kuzhappam or relieves them from the confusions due to karma

and enables them to seek to surrender through an AchAryA.

Even though the jivAtmA is bound by its karmAs such bondage

is compared to knot made by jute thread while it is said

that the Lord will not tolerate such karmic bondages trying

to exercise its control over the surrendered souls. Lord will

break open this bondage just as similar to a brhamAstram will

tear the jute thread into ashes once the jivAtmA surrenders

and even before that HE will loosen the grip of this bondage

such that one can reach an AchAryA and do this nOnbu or

surrender to the Lord. ie., the comparison is narrated such

that when a brahmAstram sees a thread made of jute (saNal

kayiRu) the brahmAstram will not tolerate such bondage. This

comparison is once again between the "superior" bondage of

brahmAstram and the "inferior" one such as "saNal kayiRu".

The EkAram in "nArAyaNaNe" is thus seen by some as the

intolerant nature of the Lord towards the karmAs trying to

exercise its control on jivAtmA.

 

In Charama sLokam the EkAram is used as well as "mAm

Ekam" - ie., in tamil it is said as "en oruvanaiyE" or

surrender to myself alone". The word "Ekam" in the charama

slOkam also emphasis the significance of ekArAm. It draws

the meaning for the usage of EkAram in this word such that

the Lord will HIMself deliver us the blessings once we

receive manthra upadEsam from an AchAryA and do saranAgathi

nOnbu.

 

This EkAram is cited in many other places as well.

And it is said that this "EkAram" is also implying some of

these references as well. "thavamE ubAya boothAmEbava" (ie.,

Oh Lord You will yourself be my siddhO upAyam), "dhvAmEva

saraNam prAbya nistharanthi" (jivAtmAs surrender to "you

alone" (EkAram) and cross the samsAra sAgaram), "varam koL

pAtham allAl yAvarkkum illai van saraNE" (without the holy

feet of Lord Oppiliappan that offers all the blessings,

there is no other saraNam), "mAmEvayE prapathyanthE" (those

who surrender or do saranagathi or (baranyasam) or

"nOnbu" to ME alone), "thamEva sAthyam purusham prapathyE"

(I surrender to the one who is the Adi purushan HIMself),

"thamEva saraNam kaccha (surrender to HIM alone), "nAgaNai

misai nambirAan saraNe saran namakku" (the holy foot of the

Lord in the serpant bed is the "only" refuge to us).

 

Sri ANDAL thiruvadikaLE saraNam

Sampath Rengarajan

 

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