geethA sAstramum nedunthAndaka sAstramum-9

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sumithra varadarajan

vanamamalai ; ramanuja

Cc: oppiliappan

Thursday, January 22, 2004 10:50 AM

geethA sAstramum nedunthAndaka sAstramum-9

Sri Parthasarathi thunai

Srimathe Ramanujaya Namaha

Sri Vara Vara munayE Namaha

Sri vAnAchala mahA munayE Namaha

 

It is a usual procedure to start chanting the Vedas with Hari: OM

and ending with the same. This is done because the pranavam is

considered to be the essence of all the vedas. Swamy pillai

ulagariyan in his mumukshupadi says, moondru thAzhiyilE thayirai

niraiththu kadaindhu vennai thirattinArpOlE moondru vEdaththilum

moondru aksharaththai eduththadhu that is the three aksharas in the

pranavam a vu ma was taken by churning the three Vedas like

churning butter from the curd in three different vessels (the Vedas).

Further, he says that enimEl pranavaththai vivarikkiradhu

indicating that the narayana padham and nama: padham in the

thirumanthram is only a explanation to the first word, the pranavam.

Similarly, periazhvars thirupallandu is considered as the essence of

the whole divya prabhandam that is shown in his upadesa ratina malai

by swamy Manavala mAmunikal as, kOdhilamA Azhvargal

koorukalaikkellAm Adhi thiruppallAndAnadhuvum vedaththukku OM

ennumadhupOl vulladhukkellAm surukkAi thAn mangalamAdhalAl.

 

Swamy nammazhvar started his thiruvaimozhi with vularvaru vuyarnallam

vudayavan paasuram. This paasuram is considered as the crux of all

the 1000 paasurams of thiruvaimozhi. The first ten-paasuram brief

the meaning given by the first paasuram and then the rest of the

prabhandam detail the meaning conveyed by the first ten. While

nammazhvar (vedam tamizh seidha mAran) has set his prabhandam in this

manner following the mode followed by the vedas will not thirumangai

azhvar who took avataram to give the Arangam, mAran paniththa

thamizh maraikku Arangam koora avadhariththa follow the same? That

is why his first paasuram in his thirunedunthAndakam gives the

essence of what he further conveys in his prabhandam. The first

paasuram itself gives all the VishistAdvaitic principles in a very

clear manner. This very paasuram gives the meanings conveyed by the

18 chapters of the geethA sastram. What to say about the mastery of

our dear kaliyan? But at this point adiyen wonders if there is any

point in adiyen (personification of agnAyam-ignorance) diving into

this ocean of knowledge. While starting from our poorvAcharyas till

the present day scholars all have dived into this ocean and are still

are unable to find the shore in the divine anubhavam of thirumangai

mannans this divine sAstram, what is adiyen going to do?

 

Sri Periyavachchan pillai in his vyakhyanam to tivalum venmadhi pOl

Periya thirumozhi paasuram on thiruvedavendhai divya desam says,

tannil alavudaiyAr AzhangAl padakkandAl karaiyilE nindrArkku

thappavirE aduppadhu We are standing on the shore. One person who

is taller than us went into the water and he drowned, then will a

person who is shorter than him do the mistake of jumping inside?

Here achchan pillai talks about nammazhvar and thirumangai azhvar.

Nammazhvar is the taller person who first dived into the ocean of

bhagavat gunAnubhavam and has not yet reached the shore then will the

person thirumangai azhvar shorter than him do the same mistake? But

then thirumangai azhvar without any second thought does the same due

to his deep thirst for bhagavat anubhavam.

 

Our acharyas are capable to enjoy their struggle in this ocean since

they have atleast the capacity to swim overcoming the strong waves

that are coming one after the other without any halt, but adiyen

doesnt even know swimming surely adiyen will drown deep inside as

soon as adiyen jumps inside but still drowning in that ocean is

better than living without knowing the greatness of this prabhandam.

The vittil poochi very well knows that it will die due to the heat of

the lamp, but still it happily goes near the light (Are we cheaper

than that small insect?). We all prefer to drown in the ocean of

samsAram (ocean of ultimate sorrow) but fear to go near the ocean of

ultimate joy (the bhagavat anubhavam). Adiyen is going to take that

risk. Due to this adiyen may land in committing a whole lot of

mistakes but adiyen proceeds with the following paasuram of

thiruvarangaththamudhanAr in mind- vaippAya vAnporulendru nallanbar

manaththagaththE eppOdhum vaikkum erAmAnusanai erunilaththil

oppArilAdha vuruvinaiyEn vanja nenjil vaiththu eppOdhum vAzhththuvan

ennAmadhu avan moi pugazhkkE (All the great mahans always preserve

swamy eramanusar as a great precious ornament in their hearts. But

adiyen who is the most unfit personality in this whole world now

dares to place swamy in adiyens mind and is singing his praise but

in what way is it going to affect the greatness of swamy?)

 

Though adiyen is not fit for the job but with the deep confidence in

the Nirheduka krupai of emperuman who has blessed adiyen with a

divine acharya and the blessings of the acharya himself adiyen

proceeds with this task. First of all adiyen falls to the feet of

our dear swamy ethirajar to take adiyen in the right path ennudaiya

pizhai porukka yAvarukku mudiyum? EthirAsA! Vunakkandri yAnoruvarkkum

AgEn (Oh ethiraja! Who else can forgive all my mistakes? Adiyen is

always your property so show me the right path)

 

This long introduction has been given by adiyen in order to make you

all aware of the fact that the postings that are going to follow are

not the writings of any one who is authoritative in the subject but

elaya pun kavidhai of a beginner. So adiyen requests all of you to

keep your eyes and mind wide open and analyse whatever is written. If

any of you find any mistakes please be free to correct it at that

point so that all of us can learn the right meanings as given by our

poorvacharyas. munnor mozhindha murai thappAmal kEttu pinnOrindhu

thAm adhanai pEsAdhE thannenjil thORRinadhE solli edhu sutta upadesa

vara vARRa thenbhAr moorkarAvAr. So please help adiyen from getting

into the category of moorkar from the divine mouth of our swamy

Manavala mAmunikal.

 

Azhvar EmperumAnAr Jeeyer thiruvadigalE sharanam

 

Adiyen ramanuja dAsee

Sumithra Varadarajan

 

 

 

 

 

 

 

 

 

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