nAnmugan thiruvandhAdhi-11

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Sri Parthasarathi thunai

Srimathe Ramanujaya Namaha

Sri Vara Vara MunayE Namaha

Sri vAnAchala mahA munayE Namaha

 

Paasuram-6

 

" ariyAr samaNar ayarththAr pavuththar

siriyAr sivappattAr seppil-veriyAya

mAyavanai mAlavanai mAdhavanai A-ththAdhAr

EnavarE AdhalAl endru "

 

In the previous paasuram, listening to azhvar's words, " neeyE ari " (Oh lord! You

yourself understand) emperuman was taken aback. He started wondering, " Is there

not even a single person in this vast stretched world to understand me? " Azhvar

answers, " In this world filled with jains, Buddhists and saivaites who

constitute the veda bAhyas (those who do not accept the Vedas as pramanas) and

the Veda kudrishtis (those who interpret the Vedas in their own mode restricted

to their own knowledge) it is very difficult for anyone to understand you in the

right way. " But there were a few like the mudal azhvars who understood the

Vedas and the bhagavan in the proper way? But among the whole mass of people,

the mudal azhvars were only three and hence can be considered even negligible

and hence due to his deep sorrow thirumazhisai azhvar complains that there is

absolutely no one to understand the greatness of the paramatma in the right

sense.

 

(ariyAr samaNar) Who are these people-samaNar?

 

[Though their philosophy is highly confusing and not necessary for our

sampradayam still let us elaborate a little on their philosophy due to two

reasons. First thing all philosophies in this world were created only by

emperuman. He created the good and the bad. But why? Only in the dark we

realize the greatness of light. So only when we see the good and the bad we

will know the difference. Emperuman didn't stop with creating the good and the

bad instead he has given us the knowledge to analyse. We have been blessed with

our great acharyas to take us in the right path. So at this stage, even though

if it is not necessary for us to know about the other religions/philosophies as

we have a staunch belief in the path shown by our acharyas but still it is

essential for us to know those philosophies also, so as to cherish the divine

greatness of our acharyas who have removed all confusions from our mind and

without any difficulty taken us in the right and easy path to attain the

divine feet of emperuman. Moreover when we see the other philosophies then

only we will know how crooked our minds can think if not guided by our acharyas.

The philosophies we are going to see in the following paragraphs will be

confusing and even more difficult for adiyen to explain still let us try the

level best to write and understand due to bhagavat/acharya krupai]

 

" syAdhasthi syAnnAsthi, syAdhasthi cha nAsthi cha, syAdhasdheethi vAkthavyam,

syAnnAsdheethi vAkthavyam, syAdhasthi cha nAsthi chEthi vAkthavyam,sarvadhA

vAkthavyam cha " -sapta bhangi (seven ways)

 

1. It might be there;

2. It might be that it is not there;

3. It might be that which is there or not there;

4. We can say that it might be there;

5. We can say that it might not be there;

6. We can say that it might be or may not be there;

7. We can say it in any way.

 

This is how the Jains analyse an object. Can they ever understand

emperuman??????

According to them, since at one time a pot exists we can say that it is there;

while at another time/place it doesn't exist we can say that it is not there;

considering the two times/places we can say it in both ways or in any way we

want. Such is the argument of the Jains. That is why they are called " tharkka

samaNar " . Their arguments never end.

 

[but in front of Swamy emperumanar not one but all the Jains who came to argue

with him have to accept their defeat and fall to his feet. To have the darshan

of that victorious emperumanar, rush now to " thondanoor " . The thirumeni of

swamy there talks his victory even today.]

 

Swamy Parasara bhattar condemns this silly talk of the Jains in his

Srirangarajastavam, " angeekruthya thu sapthabhangi kusruthim syAdhasthi

nAsadhyAdmikAm… "

 

(ayaththAr bhavuththar) The Buddhist does not accept even the jeevatma who has

knowledge to understand, to be real. If there is no one to understand and even

the knowledge is kshanikam (exists only for a second) then where is the chance

for them to understand emperuman? According to them everything is 'soonyam' (a

big zero). The world that is zero is created from a zero and finally it attains

a zero. Is there any logic in their talk? Still the religion exists due to

bhagavat sankalpam.

 

(To be continued)

 

Azhvar emperumAnAr Jeeyer thiruvadigalE sharaNam

 

Adiyen ramanuja dAsee

Sumithra Varadarajan

 

 

 

 

 

 

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