SRI RANGA SRI E_JOURNAL _ VOL.10 / ISSUE # 16 dated 31st August 2009

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SrI:

SrimatE Raamaanujaaya Namaha //

SrimatE Nigamaanta Mahaa Desikaaya Namaha //

SrIman! SrI Ranga Sriyam anupadravam anudhinam Samvardhaya/

SrIman! SrI Ranga Sriyam anupadravam anudhinam Samvardhaya//

KAvEri VardhathAm kAlE, kAlE varshathu vAsava: /

SrI RanganAthO jayathu Sri Ranga Sri cha VardhathAm//

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SRI RANGA SRI VOL.10 / ISSUE # 16 dated 31st August 2009

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IN THIS ISSUE:

 

1. VEDIC RITES- 7 by Sri U Ve Anbil Ramaswamy Swami, USA

2. AZHWAARS and SWAMY DESIKAN (4.2- NammazhwAr and Swamy Desikan-2)

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1. VEDIC RITES – 7 (Chap 8 and 9 covered in this part)

Sri Anbil Ramaswamy USA

CHAPTER 8

 

SMARTA SUTRAS - GRIHYA SUTRAS AND DHARMA SUTRAS

The Smarta sutras, or rules based on the Smriti or tradition. This includes two

kinds of treatises, namely " Grihya sutras " and " Dharma sutras "

 

While " Grihya sutras " (Family Aphorisms) are those prescribed for the

householder " Dharma sutras " (Societal Aphorisms) deal with the relationship of

the individual with the community. While the Grihya Sutras may be understood as

`personal law', the Dharma Sutras constituted `social law'. Together, they

emphasized the individual's responsibilities to his own self to attain salvation

and the moral law governing not only the individual's interaction with the

community but also of society at large.

 

While Srauta sacrifices require 3 Agnis, Grihya Karmas need only one Agni.

Therefore, Mantras relating to Grihya karmas are called " Ekaagni khaaNDam'

Several authors have written commentaries in Sanskrit but the better known ones

are by kabarti, Haradattar and Sudarsanaachaariar

 

GRIHYA SUTRAS

 

The Grihya Sutras " domestic Sutras " are texts prescribing Vedic ritual, relating

inter-alia to rites of passage. Brief descriptions of these are given below:

 

RIG VEDA:

 

Aswalayana-Grihya Sutra: There are 4 Chapters in this. The 3rd Chapter deals

extensively with Shraddham and Praayaschitha etc. The following have commented

on this Sutra, namely, Gaharkar, Jayaramar, Hariharar, Gadaadharar and

Viswanathar.

 

Kausitaki-Grihya Sutra: the Author of this is Saambhavyar. There are 5 Chapters

in this of which the first 4 are in sync with Saankhyaayana Grihya Sutram

Saankhyaayana-Grihya Sutra: Authored by Suyagjnar, all its 6 Chapters deal with

Ground breaking, House construction, House warming, Griha Pravesam etc.

 

SAAMA VEDA

 

Gobhila-Grihya Sutra: This is the most important one among Sama Veda. Sutras. In

fact, it contains a number of references to the Mantras of Mantra BraahmaNam of

Sama Veda and is perhaps the most ancient one.

 

Khaadira-Grihya Sutra (a.k.a. Draahyaayana-Grihya Sutra: This belongs to

RaaNaayaneeya branch of Sama Veda and in many respects like Gobhila Sutra.

Jaiminiya-Grihya Sutra: IT has 2 Cantos with Subdivisions called KaNDikas 24 in

the first and 9 in the second

Kauthuma-Grihya Sutra: The duties of the chanting priests in the Srauta Ritual

with special reference to the Soma sacrifice. This belongs to the Kauthuma

recension of Samaveda.

KRISHNA YAJUR VEDA

Baudhaayana-Grihya Sutra: This belongs to Taittriya Saakha.

HiraNyakEsi-Grihya Sutra (a.k.a. Satyaasaadha-Grihya Sutra) also belongs to the

same Taittriya Saakha.

 

Maanava-Grihya Sutra: This has links to " MaitraayaNi' Saakha. AshTavakrar has

written a Baashyam for this.

 

Bhaaradvaaja-Grihya Sutra: Another one belonging to Taittriya Saakha.

Aapastamba-Grihya Sutra: This is perhaps a very important among Sutras of

Taittriya Saakha.

 

AagnivEsya-Grihya Sutra: Not much is known about this.

Vaikhaanasa-Grihya Sutra: Along with Vaikhaanasa Smaarta Sutras, this makes a

clear distinction between 18 bodily Samskaras and 22 Sacrifices.

 

KaaTaka-Grihya Sutra (Laugaaksi-Grihya Sutra): This has links to " KaTa " Saakha.

It has 5 Chapters and 73 Subdivisions called " KaNDikas "

 

Vaaraaha-Grihya Sutra: Deals with as many as 13 events from Jaatakarma to

SimantOnnayanam.

 

Vaadula-Grihya Sutra: Not much is known about this and

Kapisthala-Katha Grihya Sutra Not much is known about this, though it is listed

under KrishNa Yajur Veda.

 

SUKLA YAJUR VEDA

 

Paaraskaara-Grihya Sutra: The only Sutra belonging to Sukla Yajur Veda but very

renowned, it has 3 Cantos. The 1st canto starts with Aavasdya Agni and Garbha

Daanam and narrates all rites up to Anna Praasanam. In the 2nd ChooDaakaraNam,

Upanayanam, Samaavartanam, Pancha Mahaa Yagjnams, SraavaNa karma etc have been

clearly explained.

 

ATHARVA VEDA

 

Kausika Grihya Sutra: The only Sutra of Atharva Veda, it has 14 Chapters. It

describes what is known as " Jaatu Vidhya " – an old practice of a combination of

Mantra and Tantra. This Sutra helps us to understand many of the Black magic

tricks as well as medical treatment of various diseases.

 

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The Grihya sutras are grouped into 3 categories each having 7 components as

shown below. (1) Paka Yagjnas consisting of AshTaka-AnvashTaka, Sthaalibagam,

PaarvaNam, AaagrahaayaNi, SraavaNi, Chaitri and Aaswayuji (2) Havir Yagjnas

consisting of Agni Aadaanam, Agni hOtram, Darsa-PoorNa Maasam, AagraayaNam,

Chaturmasyam, NirooDa Pasu Bhandam and SouthraamaNi and (3) Soma Yagjnas

consisting of AgnishTOmam, AthyagnishTOmam, Uktyam, ShODasee, VaajapEyam,

Atiraatram and AptOryaamam.

We will discuss these in the Chapter on " FORTY FAMOUS SAMSKARAS " that a Grihasta

(householder) is required to observe during his lifetime.

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CHAPTER 9:

 

THE FIRST 3 of " THE FORTY SAMSKARAS " OF GRIHYA SUTRAS

TO BE OBSERVED BEFORE BIRTH OF THE BABY

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The Grihya Sutras also prescribe 40 Samskaras to be observed by Grihasta

(householder) throughout life. The term Samskara has no exact equivalent in

English. At best, " Sacrament " may be deemed an approximation to denote

" Samskara " Though most of them are not practiced; some of them at least are

still in vogue.

 

Though the frontal purpose of Samskaras is the propitiation of different gods at

different seasons, their real purpose is to sanctify the personality of the

doer.

 

" yagjnO daanam tapas chaiva paavanaani maneeshiNaam " BG. 18.5

It should be understood that our Saastras are equally interested in ensuring a

happy life in this world and eternal bliss in the hereafter and laid down basic

rules needed to regulate our life on earth. It is Hinduism that has laid down

the principles and practices to make life on earth enjoyable, meaningful and

worthwhile - while unfolding the " after life " scenario in equally vivid

expressions.

 

But, the modern people are too ready to flout any and every injunction at the

drop of a hat and are only too quick to blame God for any sufferings caused to

themselves by their own indiscretions!

 

There is a sloka that describes our situation vividly:

puNyasya phalam ichchanti puNyam na kurvanti maanavaa: /

paapasya phalam na ichchanti paapam kurvanti yatnata: //

 

Meaning

 

" People desire the fruits of meritorious deeds but do not care to do such deeds;

they do not want to face the consequences of sinful acts but commit sins with

great effort "

 

The following general guidelines may be noted

 

1. Auspicious functions should be avoided on the birthstar, birth month and

birthday; " Janma NakshatrE janma maasE Janma divasE Subham tyajEt// (RatnakOsa

quoted by Gadaadara on Paaraskaara Grihya Sutra)

 

2. One should always remain with sacred thread and the tuft;without them

performance of religious ceremonies is as good as non-performance

 

(vide Devala quoted in ViramitrOdaya Samskaara Prakaasa)

" VisikhO vyupaveetas cha yath karOti na that kritam "

 

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1. GARBHADAANA (IMPREGNATION)

 

Regarding impregnation itself, Hindu Saastras lay down some rules for strict

observance. Normally people either do not know or have no inclination to know.

And, even when they know, they do not care. When the child is born with physical

defects or stunted growth or mental retardation, they curse the Almighty God for

their misfortune and do not realize that it is the result of their flouting the

rules. We give below some insight into these rules and restrictions.

 

Impregnation is a Pre-natal Vedic ritual called " Garbhadaana " . In fact, it is

the first and foremost ritual that a married couple observes on entering the

sacred matrimony. It has been dealt with in great detail in the Scriptures.

Seeking pleasure is NOT the main object. At best, it is only a by-product.

 

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The following are excerpts from Dr. Rajbali Pandey's " Hindu Samskaras "

published by Motilal Banarsidass Publishers Pvt. Ltd, New Delhi -110 007

(ISBN 81-208-0434-1 (Reprinted 1991)

 

QUOTE

 

" There are many similes and references in the Vedic hymns bearing on how to

approach a woman for conception and descriptions of actual copulation are found

in the Pre-Sutra literature " (Vide RG. Veda VII. 1.35:10 and 1.89: 9 and

Atharva Veda VI.9.1.2)

 

" The Dharma Saastras are unanimous at the point that it should be performed when

the wife was prepared to conceive, that is, in her Rtu. The proper time for

conception was from the fourth to the sixteenth night after the monthly course

of the wife " (Vide Manu Smriti III.2, Yajnavalkya 1.79, Baudayana Grihya Sutra

1.7.46 and Apasthamba Dharma Sutra II.1)

 

Only nights were advised and daytimes were strictly prohibited. Even during the

first 16 nights the following nights are prohibited by Manu, namely the 11th,

13th, 14th and 15th because these days are meant for observance of religious

rites. Further, even among the days considered good, the following nights should

be scrupulously avoided: All Parvans like: Amaavaasya, PourNami, AshTami,

Chaturdasi, Ekaadasi, Dwaadasi, SangramaNams, and Janma Nakshtrams of both the

husband and the wife.

 

" …Here, we come across a people who approached their wives with a definite

purpose of procreating children, in a definite manner calculated to produce the

best possible progeny and with the religious serenity which, they believed,

would consecrate the would be child " (p59)

 

UNQUOTE (Our thanks to Dr. Raj Bali Pandey)

 

You may wonder why this " basic instinct for sex " should be delineated so

elaborately in the sacred Saastras that are supposed to deal with " things

spiritual " . This is because they followed the injunctions scrupulously which

were meant to prevent " basic instincts " from degenerating into " base instincts "

but sublimate them into begetting " the best progeny " . The people of India

enjoyed life and delighted in " sensual things " as much as in " things spiritual " .

Hinduism teaches not only how to live but also how to live hopefully and die

peacefully.

 

Thithi had sangamam during dusk (Sandhya kaalam) with the result that she gave

birth to Asuras. Dritarashtra's mother closed her eyes at the time of sangamam

with the result that her son was born blind; Pandu's mother became pale out of

fear at the time of Sangamam and Pandu was born pallid.

 

If you carefully analyze the background of children with birth defects, you will

find that they were invariably conceived at inappropriate occasions prohibited

in the Saastras and there is no point in blaming God saying " He has no eyes.

Why should I be punished for no fault of mine? " Let us remember: " Man is not

punished FOR his sins; He is punished BY his sins "

 

2. PUMSAVANAM

 

When the conception is confirmed and when the first movement of the fetus is

noticed, in the 2nd, 3rd or 4th month, a Samskara called " Pumsavanam " is

conducted. The Samskara includes " Naandi Sraaddham " . Generally, Shraddham is

considered an inauspicious ceremony but in this context it is deemed auspicious.

This Samskara is said to invest in the fetus intelligence (mEDhajnaana),

Longevity (Aayushya) and strength (Bala).

 

The purpose of this Samskara is to secure a male progeny. It should be

performed when the moon is in a male constellation. The reason for the

preference for a male issue is that it is a son who saves his parents from a

hell called " Puth " and frees the father from all ancestral debts. Therefore, the

son is called " Puthra: " Another reason was perhaps due to the fact that a

daughter (also called " Puthree " ) was destined to move out to another household

(of her husband) and make it her home (on marriage) and therefore, will not and

cannot perform the post-mortem ceremonies of her parents like the son who

supposed to stay with his parents.

 

It is laid down in the Vedas that a son is born with 3 debts namely to Gods, to

Sages and to ancestors (1) DEva riNam, (2) Rishi riNam and (3) Pitru riNam. He

is required to discharge these debts as follows: (1) By performing sacrifices

like JyOtishTOmam, AgnihOtram, Pancha Mahaa Yagjnas etc (2) By observing

Brahmacharyam and studying the Vedas and (3) By marrying a suitable girl and

performing the ordained VarNa and Aasrama Dharmas in her company and begetting

virtuous children. (Vide Taittriya Samhita VI.3.10.5)

" JaayamaanO vai braahmaNa: tribhir riNvaan jaayate / brahmacharyENa rishibhyO

yagjnEna dEvEbhya: prajayaa pitrubhya://

 

These days, due to technological breakthrough, prospective parents are able to

know beforehand the sex of the fetus. As with any scientific innovation, this

also has pernicious effects in some families inducing them to indulge in female

infanticide. Also, in these days, it cannot be guaranteed that the sons would

stay with their parents due to societal compulsions like jobs overseas etc.

An interesting feature is that on the night of this Samskara, the sprouts of the

banyan tree were pounded and the juice inserted into the right nostril of the

pregnant woman. The belief that the herbal juice had some medicinal value both

physiologically and emotionally for the lady and contributed to the healthy

growth of the fetus is based on practical experience.

 

3. SEEMANTHONNAYANAM

 

This is done after Pumsavanam mentioned above. Saastras permit the performance

of both together, and in most cases, these two are done so.

 

An important point to note is that Pumsavana and SeemanthOnnayana should be done

only once during the first pregnancy and need not be repeated for the reason

that they are considered as " KshEtra Samskaras " . Once done, the lady's Garbham

gets sanctified for subsequent pregnancies as well. (Vide Yajurveda Samhita

1.11)

 

" yEtE cha pumsavana seemantOnnayanE kshEtra samskaara karmatvaat sakrudEva

kaaryam na prati garbham "

 

This Samskara served to induce self confidence in the psyche of the pregnant

lady who it was believed was vulnerable to attacks by evil spirits and some such

rite was needed to ward the evil off.

This starts with Maatru puja, Naandisraddha and oblations to Prajapati. It is

followed by parting the hairs on the head of the pregnant lady using a quill of

a porcupine that had three white spots, or 3 bunches of Dharba grass, or a spear

like edge of the stem of a plant called " pEthikkothu " (Viratara wood) or the

sharp tip of paddy or a full spindle - all the time uttering the mantra " Bhur,

Bhuvah Suvah " . It is not known why these artifacts have been recommended for

use! This was supposed to make the fetus a heroic son.

 

The pregnant lady is advised against over exertion, not to go to a river for

bath, not to go to a deserted house or to a lonely place or to remain under a

tree etc where evil forces were believed to lurk ready to harm the fetus, to

avoid mounting an elephant or ride on a bullock cart or climb up many storied

buildings – all calculated to avoid jerks likely to impact on the fetus.

The husband is also required to keep her happy satisfying all her wishes. He is

advised not to attend any funeral procession. He is advised not to cut his hair

or shave his face till delivery

(obviously to reassure the wife that with an uncouth appearance, he will not

likely attract attention of other women!)

 

To be continued

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2. AzhwArs and Swamy Desikan

NammazhwAr and Desikan – Part 2

 

 

SrI:

SrImathE Gopaladesika mahadesikaya nama:

 

Dearest all,

 

Continuing on AzhwArs and Swamy Desikan- we have enjoyed Thirumazhisai AzhwAr

divya charitham and now we will enjoy Swami NammazhwAr and Desikan.

 

AzhwAr Thiruviruttham 96th verse:

 

vaNangum thuRaigaL palavaakki, mathivikaRpaal

piNangum samayam pala aakki, avai avai thoRum

aNangum palala aakki, nin moortthi parappi vaitthAy

iNangu ninnOrai illai ! ninkaNN vEtkai yezhuvippavanE!

 

Swami Nampillai enjoyed the verse as: un swAthanthiryatthaiyum thavirtthu

avargaL thangaL aRivuk kEttin phalam anubhaviyAdhapadi paNNi ellOrum ennaippOlE

un pakkalilE aasai udaiyaraampadi paNNakkadavEn. (meaning: people have fallen

into the hell like samsaaric afflictions and You have placed them (due to their

karma); There is none who can ask You as to why it is so as well. But, I would

make sure that they will also enjoy like me to reside besides You and enjoy. –

AzhwAr appears to be challenging the Lord.

 

Periya Parakaala swami in his commentary wrote: How would I even make them like

me (to enjoy You)? But it looks like AzhwAr has accomplished this- when he said,

" laugh at that narakam; narakatthai nagu nenjE… (in vaattaaRRu Thiruvaymozhi).

Hence he is narakavairi jeevaathu.

 

Swamy Desikan on the same token mentions in Upakaara sangraham.

anthamilA pErinbham arundha yERkkum

adiyOmai ARIVUDANE yenRum kaatthu

munthai vinai nirai vazhiyil ozhuhAthemmai

munnilayAm DESIKAR TAMM MUNNE SERTTHU

MANTHIRAMUM MANTHIRATTHIN VAZHIYUMK KATTI

vazhippadutthi VAAN YERRI ADIMAIK KOLLA

Tanthaiyena ninRa tanit ThirumAL ThALil

Talai vaitthOm SatakOpan aruLinAlE

 

[Little digression – His Holiness Srimad ParavakkOttai Andavan delivered a

teleupanyasam few years ago in which he touched upon this verse wonderfully.

 

H.H. Srimath Andavan selected FIRST the subject of

the upakArams done by the divya dampathis for us .

According to Swami Sri Desikan , they fall into

three major categories :

 

(1) PoorvOpakAra ParamparAdhikAram

(2) SaadhanAdhikAram

(3) NirNayAdhikAram

 

Swami Desikan has brilliantly summarized all of these

upakArams in the first Tamizh Paasuram of UpakAra Sangraham.

Srimath Andavan anchored his first focus theme

on the individual subsections of this verse that

have very rich meanings :

 

 

This work of Swami Sri Desikan is understood as

the VyAkhyAnam for the Sri Sookthi of NammAzhwAr

revered as THIRUVIRUTTHAM and particularly its

first paasuram (poy ninRa Jn~Amum --ViNNaPPamE ).

 

The revered AchAryA of Poundrikapuram Aasramam selected

this paasuram of Swami Desikan and dwelt on the selected

words in this paasuram and linked it to other

powerfull words from the other paasurams of

NammAzhwAr's ThiruvAimozhi{TVM }, (e-g)., " annAL

nee tantha AAKKAYIN vazhi uzhalvEn " ( TVM: 3.2.1).

 

Sri Andavan pointed out that the Divya Dampathis

help us in every way . Mainly , there are 54 incomparable

upkArams that are performed by them for us , SamsAris ,

with the view to join us to Their parama Padham

in the spirit of NammAzhwAr's TVM Vaakhyam :

" Vaikuntham puhuvathu maNNavar VidhiyE " .

 

He reminded us of Sage MaarkanDEyA's Vaakhyam in

this context :lOkAnAm MaathA PithA cha MADHAVA :

The reference here was to " Tanthai yena ninRa

Tanit ThirumAL ', section of the above verse to

the sarva vidha Bhandhu , SarvEswaran .

 

Before He joins us to Sri His Vaikuntam for nithya

kaimkaryam , ThirumAl performs many upakArAms

that is hard for us even to keep track off

( NaaraNan maayayai aRibhavar yArO --TVM: 1.3.3 ,

AtthA nee seythana naan aRiyEnE! ).

 

His upakArams are giving us aakkai (sarIram )

to house the Jivan ; He bleesed the Jivan

to be eternal ( nithyan ) in svarUpam and blesses

the Jivan with Dharma BhUtha JnAnam and makes it

the Jivan's nithya guNam and protects thus the Jivan's

svarUpam and SvabhAvam .This is the connection to

the paasura pasage , " adiyOmai yenRum aRivudanE kaatthu "

in the UpakAra sangraham .

 

Srimath Andavan went on to explain the other key passages in that

important paasuram of Swami Desikan .The meanings are :

 

anthamilAp pErinbham arundha yErkkum adiyOmai = for us , who

are fit to enjoy the limitless bliss of the great Moksha anubhavam

 

arivudanE yenRum kaatthu , munthai vinai nirai vazhiyil

ozhuhAthu emmai munnilayAm Desikar tamm munnE sErtthu =

blessing and protcting us with the eteranl dharma bhUtha

Jn~Anam and also protecting us from drowning in

the timeless flow of the river of karmAs and getting us to the

safety of the bank by uniting us with SadAchAryAs for--

 

manthiramum manthiratthin vazhiyum kaatti vazhippaditthi =

(by uniting us with the sadaachAryAs )for upadesam of

Your redeeming sacred manthram , the AshtAksharam and

for learning about the inner meanings of that manthram

(viz)., the middle section of the manthram (nama: sabdham )

denoting Prapatthi and the end luptha chathurthi vibhakthi

standing in for Bhagaavdh Kaimkaryam . The greatness of this

acquisition of knowledge through upadesam has been celebrated

may times by AzhwArs and AchAryAs :

 

iha sangrahatha: SrimAn GopthA sEshi samAdhika dharidhra:

SaraNam sarva sarIri prApya; sEvyasccha saadhubhirbhAvya :

 

-- Srimath Rahasya Thraya Saaram , Moola manthrAdhikAram

(Meaning ): Briefly , the Moola manthram recognizes our Lord

as Sriya: Pathi (Srimaan )through akAra sabdham and rakshakan

( protector with many upakArams ) , in luptha chathurthi as

sEshi , and as one who has no equal or superior, in namas

sabdham as upAyam ( prapatthi ) , in NaarAyaNa sabdham as

sarvAntharyAmi and in the final chathurthi as the One

to be worshipped by Saadhu Janams as PrApyan and Sevyan .

 

Srimath Andavan referred to the paasura vAkhyam ,

MaamAyA ! mikkAr otthAr ilai ! There is no one

equal to You or greater than You ( samAdhika Dharidhra :

in the above Rahasya Thraya SlOkam ).

 

The VedAntha Jn~Anam imparted to us by SadaachAryAs

(Mantharitthin vazhiyum kaati ) is another of these MahOpakArams

of the Lord since it leads to the ultimate bliss of

ascent by archirAdhi maargam ( vaanERRi adimaik koLLa)

and nithya kaimkaryam. That is the nall Vaazhvu

referrred to by Thirumangai in his ThirunedumthANDakam (TNT )

paasuram passage :

 

anthaNar maattu anti vaittha MANTHIRATTHAI MANTHIRATTHAAL

maravaathu YENrUM VAAZHUTHIYeL VaZHALaM --TNT pasuram :4

 

(Meaning ): Oh my foolish mind ! If you enjoy the Thirumanthiram ,

the saaram of the Vedantham , which is the wealth of the Brahmins ,

and if you reflect upon the meanings of that sacred manthiram ,

you will surely attain sadhgathi ( nall Vaazhvu ).

 

Srimath Andavan continued with the explanation of

the fourth paadham of the UpakAra Sangraha SlOkam :

 

Tanthai ena ninRa tanit ThirumAl ThALil

tlai vaitthOm SatakOpan aruLAlE

 

The Lord stood as the Forever-caring Father ,

who performs great upakArams ( tanthai ena ninRavan ).

 

He is a matchless EmperumAn with the mahimai of

PaadhAravindham that ha s no comparison in its

redemptive and anugraha qualities ( Tanit ThirumAl

ThALil ) .

 

Next Srimath Andavan explained as to what happened at

these sacred feet of the Lord as a result of the

grace of NammAzhwar our Prapanna SanthAna Jana kUtasthar .

The paasura Vaakhyam is : Tanit ThirumAl ThALil

talai VaitthOm SatakOpan aruLAlE . Through the Parama

KrupA of NammAzhwAr , we got to Sri Vaikuntam and laid our feet

at the sacred feet of Sriman NaarAyaNA as the ultimate step

in Moksha Siddhi rsultign from SadAchArya Sambhandham and

BhagavAn's paramOpakArams .

 

NammAzhwAr is the One , who showed us the way through his

Prabhandhams . He used the purvOpakArams done by the Lord

to anticipate the future upakArams to come and showed us the way .

He was blessed with Bhakthi and Jn~Anam from the Lord of

Nithya Sooris . His enjoyment of the Lord blossomed as

the Four divya prabhandhams . Thiruviruttham was the first

of the Four prabhandhams .Here , he desribes his varalARukaL

( Virutthams )and thus this prabhandham came to be known as

Thiruviruttham . In the very first paasuram ( Poy ninRa

Jn~Amum-- ViNNappamE ), NammAzhwAr reflects on the purvOpakArams

( or the upakArams done earlier through conferral of

aathma Jn~Anam , Dharma BhUtha Jn~Anam )and sets that up as

Infrastructure for the ensuing paasurams and prabhandhams

containing his requests for other upakArams that culminate

in Moksha Siddhi at the end of ThiruvAimozhi .In this Thiruvirutth a

Paasuram , NammAzhwaar addresses the Lord as ImayOr talaivA

( sarva Seshi ) and himselfas adiyEn ( sesah bhUthan ).

The sEsha-sEshi Sambhandham , Artha panchakam are covered here .

The connection of Artha panchakam with brahma SvarUpam

is known as Shadatha nirUpaNam . That was what NammAzhwAr

instructed .Swami Desikan wished to show us the paramountcy

of this central message and crated UpakAra Sangraham .

 

[Translation of His Holiness verse is by our Sri Satakopan Swamin of USA]

 

This verse of upakaara sangraham itself is the commentary for the first verse of

Thiruviruttham, it appears. Thani thirumaal – The unparalleled One – is referred

to in 96th verse of Thiruviruttham as iNangu ninnOrai illaay. Equal to otthAr

mikkArai illadhavan " Father is generally strict; disciplinarian. NammazhwAr

tames the father not to show anger towards us and thus saves us.

 

AzhwAr EmperumAnAr Desikan ThiruvaDigaLE SaraNam

Regards

Namo narayana

Narayana dAsan madhavakkannan

 

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