Thirumangai AzhwAr's ThirunedunthANdaka Saasthram- 1st verse- essence of our Sampradayam explained in one verse...

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SrI:

SrImathE Gopaladesika Mahadesikaya nama:

 

Dearest all,

 

Bhattar establishes ubhaya vedantha based on this

verse and the 2nd. AzhwAr mentions deep, vast

saasthrArtthams in the verse and immerses himself in

ArchaavathAra anubhavam.

 

The TNT is an elaboration of the last two verses of

TKT says Sri Uttamoor swami in his commentary.

 

minnuruvaay munnuruvil vEdham naan_gaay

viLakkoLiyaay muLaitthezundha thingaL thaanaay,

pinnuruvaay munnuruvil piNimoop pillaap

piRappiliyaay iRappadhaRkE eNNaathu, eNNum

ponnuruvaay maNiyuruvil bootham ainthaayp

punaluruvaay analuruvil thigazuNY sOthi,

thannuruvaay ennuruvil ninRa endhai

thaLirpuraiyum thiruvadiyen thalaimElavvE. 1

 

mun uruvil – in the object that is in the front

(achit);

min uruvaay – like the lightning, the non- permanent

states of achethanas – He is the nivaahakan (director

and controller) of these achethanas;

vedam naangaay – Veda Vedyan- Lord of all four Vedas;

viLakkoLiyaay – the essence of those Vedas- the very

upadesa jnAnam itself

muLaitthu- sprouts from sravaNam (listening); and gets

into mind and thoughts, contemplations

yezhundhu- thus arises jnAnam and culminates into

dhyAnam

thingaL thaanaay – which results in samaaadhi – the

blissful state of jnAnam - He is the nirvAhakan for

this jnAnam

pinuruvaay- above the achethanas (non-sentient), the

chethana taatvas (sentient) that gets known later

(after knowing achethanas)

mun urvil – the earlier uttered achethanas’

piNi mooppillaa- diseases, old age are not there; (in

chit – or jeevathmas)

piRappu ili aay- birthless chethana (Jeevathmas)’

nivraahakan (Director and Controller, Lord)

iRappadhaRkku E- The death –like kaivalyam

eNNaadhu – not letting the jeevathma like and aspire

for it (Kaivalyam);

eNNum – in order to think and enjoy

pon uru aay- hitha ramaNeeya, most wonderful, and

dievne Paramaathma swaroopam

maNi uruvil – grander than that- is the gem like

prescious divya mangaLa roopam (divine body) and in

that form

bhootham aindhu aay- panchOpanishad, aprAkrutha

bhoothas – five ;

punal uruvaay - the sowseelya guNa paripoorNan;

anal uru vaay- for “other” He is like the fire and

inaccessible (Parathvam)

thigazhum jyOthi – He manifests everywhere like the

resplendent lustrous form

than uru aay- the jyOthi that lights up everything

(swayam prakasam)

en uruvil – in my body (sareeram) as well

ninRa enthai – He resides eternally – my Father; my

Lord

thaLir puraiyum thiruvadi- tender divine lotus feet of

His

en thalaimE – adorn my head

 

Firstly achethana (non-sentient, or matter) ‘s

dhoshams (imperfections); hence they can not be

Purusharttham (goal to be attained); - Then,

jeevathmas (soul’s) Athma saatshaakaaram- and

Jeevathma swaroopam (nature of jeevathmas) and that is

also imperfect; and Divine Lord’s Supremacy, His Divya

Athma swaroopam, and grander and more enjoyable than

that is the divine dhivya mangaLa vigraham of His, its

luster, and further, He on His own has decided to help

and has hence entered into my heart and resides

therein; I am His servant eternally and to show his

(AzhwAr’s) gratitude, he places and adorns the Lord’s

Lotus feet on his head. – this is the summary in this

verse.

 

Thus the achethanas can NOT be the Goal as they are

non-permanent; change their states; They keep changing

every fraction of a time; the body keeps changing,

objects change; Birth, diseases, death growth,

tapering off- they undergo changes. They change and

survive like the lightning, though they are attractive

like the lightning.

 

It is the Lord who has created them all in such nature

for us to nejoy as upakaram.

 

In order to understand the one higher than this

achethanas- one needs to have saasthra pramANas and

can not comprehend from the perception or logic as we

understand the achith. Thus the saasthras are laid out

by Vedas and Upanishads for which He is the Veda

Vedyan. Only through vedic saasthras, can jeevathma

nature and relationship be laid out.

 

The Vedic scholars spread their jnAnam like the very

light themselves. By listening to such jnAnam (thorugh

vedic learning as well as kalakshepams) one gets

jnAnam and the jnAnam is spread and thus arises

contemplation in their minds. Then comes dhyAnam, that

results in samaadhi (jnAnam)

 

Sruti vaakhyam - " AtmAvArE drashtavya: srOtavya:

mantavya:

nidhidhyAsitavya: " This is the order in which we will

have to realise

Brahmam. First see Him, next hear about Him, thirdly

think about Him, lastly think only about Him without

any hindrance. Is this order correct. We hear and

think about Him, finally to see Him. If you see Him in

the first instance then why should we hear about Him.

So the order has to be " AtmAvarE srOtavya: mantavya:

nidhidhyAsitavya: drashtavya: " First hear about Him

from your guru, think about what you heard, then

lastly have darsan.

 

bhogyam, bhOkthA, prErithA – He is the SEshi. He is

Swami(Supreme Lord )to all. He is " SEshi " (Master) and

rest are all SEshans (subservient). The Upanishad

Vaakyam, " BhOkthA-BhOgyam-prErithAram cha mathvA " has

to be remembered here. BhOkhthA is the Jeevan; BhOgyam

is the insentient prakruthi and its varieties;

PrErithA is the Lord, who acts as the Lord of both

Jeevan and prakruthi in His role

as Seshi.

 

He (the Lord) has created the three guNams

(Satthva-Rajas-Tamas) in insentient objects and have

made it possible for the chEthanams to enjoy them as

bhOgyam. The " enjoying " jeevan is the BhOkthA , who

enjoys the BhOgyam. He stays as the One , who commands

this anubhavam of Jeevan as PrErithA. The achEthanmas

( insentient) like fruit et al are for the enjoyment

of the chEthanan (sentients). This arrangement or

niyathi has been made possible because of Your

sankalpam. He considers the creation of the ChEthanams

and achEthanams as part of Your sport (leelai).

 

iRapaadhaRkkE eNNaadhu

 

death for jeevathma – Kaivalyam… (realizing just

Jeevthma saakshaathkaaram); When you are given the

Kaivalyam with sUkshuma sarIram, you will not have the

sthUla sarIram (Body like what we have) to serve and

have Bhagavath anubhavam and enjoy the same. After the

kaivalya anubhavam is completed (i.e, until

dissolution, praLayam, they will be in that enjoyment

of jIvAThma sAtshAtkAram and then the sUkshuma sarIram

is put into moola prakrithi), then when you get next

sthUla sarIram in next kalpam, you may also not have

the desire for material wealth and get this sarIram

again. Because, you get this kaivalyam because of your

virakthi on these sensual pleasures which are

transitory. That time, you will join us to have

Bhagavath anubhavam to reach higher. Why to waste time

so long? First kaivalyam and then exhaust that and

come back.

 

There is also another view that during Kaivalyam,

theymay not have any sarIram, in which case, the

commentary is still easier; Since you will not have

sarIram till next kalpam, right now join us.

 

You will also get that jIvAthma anubhavam even when

you have the mOkshAnubhavam simultaneously. You will

get to know the jnAna, Anandha, SwarUpa guNaN, aNu,

dhEhAdhi vilakshaNan [jIvan] in its entirety and its

eternal servitude naturally to the Lord.

 

Thus the Lord is kOti Surya prakAsan. DivyAthma

swaroopam – Paramatha swaroopam does not have luster.

Only His divya mangala vigraham is Param jyOthi. He is

easily accessible to His devotees and Asrithars,

jnAnis, sages; while He is complete inaccessible and

is like fire for others (though he resides in all

human beings)

 

Though He is in everyone, He stands in me (en uruvil

ninRa). adiyEn places His divine tender lotus feet on

my head. Though He is the antharyaami rupam in

everyone; others don’t get that anubhavam of His being

therein. For me- He has blessed me with that anubhavam

always.

 

AzhwAr ThiruvaDigaLE SaraNam

Regards

Namo Narayana

Narayanadasan madhavakkannan

 

 

 

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