Daily Archives: February 7, 2015

gyAna sAram 35 – enRum anaithuyiRkum

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gyAna sAram

Previous pAsuram

                                                                         35th pAsuram

Synopsis:

In the last two pAsurams, svAmi aruLALa perumAL emberumAnAr explained the foolish acts of people who disregard their own AchAryan and indulge in their own pursuits to reach perumAL who is there in unseen, distance place, with the hopes of having HIM as the refuge. pAsurams 33 and 34 (paRRU guruvai and etta irundha) dealt with this with specific analogies to it. In this pAsuram, svAmi aruLALa perumAL emberumAnAr explains the fact that to such a person who does not have any affection to his AchAryan, even perumAL would not do anything helpful, rather would punish him for his foolish acts.

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 thamizh:

  “என்றும் அனைத்து உயிர்க்கும் ஈரஞ்செய் நாரணனும்
   அன்றும் தன்னாரியன்பால் அன்பு ஒழியில்- நின்ற
  புனல் பிரிந்த பங்கயத்தைப் பொங்கு சுடர் வெய்யோன் 
  அனல் உமிழ்ந்து தான் உலர்த்தியற்று.”

 English:

“enRum anaithuyiRkum Iram sei nAraNanum
anRum than Ariyan pAl anbozhiyil ninRa
punal pirindha  pangayathai pongu sudar veiyOn
anal umizhndhu thAn ularthiyaRu”

 Verbatim Meanings:

Pangayathai A lotus flower, if it
pirindha gets separated from
ninRa punal its dwelling water, which is its’ very sustenance, then
veiyOn the sun with
pongu sudar its scorching bright rays
thAn the very same sun that once helped the lotus to bloom, would now
anal umizhndhu spit balls of fire
ularthiyaRu and destroy the life of lotus. Similarly the ONE who is
enRum always
Iram sei the one who shows infinite compassion forever
anaithuyiRkum towards all lives
nAraNanum and who is also known as sriman nArAyaNan
than Ariyan pAl if HE sees that a person has no attachement / affection towards his AchAryan,
anbozhiyil and lose all bhakti towards the AchAryan
anRum then HE (sriman nArAyaNan) will get angry and destroy the person.

 Explanation:

 enRum: The phrase means “always” / “forever” that includes past, present and future.

anaithuyiRkum: all souls (jIvAthmAs)

 Iram sei nAraNanum: nArAyaNan is ever compassionate to all souls at all times. The word “nAraNanum” signifies the inseparable nature of existence between the soul (jIvAthmA) and perumAL. The word “nAram” would include all jIvAthmAs that can encompass both living and non-living beings. The word “ayanam” in nArAyaNan would mean that HE (nArAyaNan) stands as the life of all jIvAthmAs. Without HIM, there is no question of existence of anything. HE is the sustaining force as well as driving force behind everything. This meaning is one of the important meanings conveyed in the word “nArAyaNan” that is to be split as “nAra” and “ayana”. This point was told in “undhanOdu uravEl namakku ingu ozhikka ozhiyAdhu” by sri AndAl in thirupAvai pAsuram #28. svAmi thirumazhisai azhwar also described this in his pAsuram “nAn unnai anRi ilEn kandAi nAraNanE!!! nI ennai anRI ilai”. Hence, we can see that it is HE (nArAyaNan) who is inside both conscientious and non-conscientious entities and HE is the one who stands as the driving force behind them. So, because HE pervades in every little thing, HE sees the innumerable mistakes that they comitt yet still HE treats them as blessing rather than a blemish. This quality is known as vAsthsalyam which can be inferred by the etymological evaluation of the name “nArAyaNan”. So, it is HE who does shower on HIS infinite mercy and compassion to all living and non-living things at all times/forever.

 anRum: The verb “anRudhal” would mean to get angry. In this context, it would mean that sriman nArAyaNan would get angry. The act of HIM getting angry is itself a punishment whereas the act of HIM being pleased is a blessing. The same word can be seen in periya thirumozhi pAsuram prhase “anRiya vANan” which carries the same meaning as this one. The second half of the pAsuram goes ahead and explains on what circumstances would such an ever compassionate sriman nArAyaNan gets angry.

 than Ariyan pAl anbozhiyil: The circumstance that is being referred in the previous paragraph is when a person has no bhakti at all towards his AchAryan. As explained in the last two pAsurams (“etta irundha guruvai” and “paRRU guruvai”), if a person dismisses his AchAryan as just another human being and disregards him as a mortal with the thought that he is not the supreme god, then that is an act of utmost foolishness. Continuing on the same thought, if a person were to disregard and dismiss his AchAryan as a human and have no bhakti towards him, then even sriman nArAyaNan HIMSELF gets angry at such a person. This point is being explained through an exceptional analogy that is dealt subsequently.

 ninRa punal pirindha  pangayathai: The analogy given is of a beautiful lotus flower that dwells on water such a pond or a lake etc. If such a lotus were to be seen outside the water, then the ensuing events happening to it are described.

 pongu sudar veiyOn: Sun, as we know is something that is flaming hot, bright and dazzles with brightness. As kulasEkharAzhvAr puts it “sengamalam andharam sEr vengadhirOrkku allAl”, a lotus flower would not blossom to anyone apart from the sun. If one were to create an artificial light in order to make the lotus blossom, he would fail miserably as the lotus would not blossom to any light except the natural sun light. When the lotus is inside the water, the sun would keep on helping in its blossom.

 anal umizhndhu thAn ularthiyaRu: If the sun were to emit balls of fire, it would take the life out of the lotus that is outside water. Hence we can see that the very same sun which was super instrumental in blossoming a lotus when it was in water, can wreak havoc to the same lotus when it is out of water. Similarly, when a person has AchArya bhakti, love and affection, perumAL sriman nArAyaNan graces / blesses him. However, if the same person were to disregard his AchAryan as “nobody” and has no bhakti towards him, HE destroy the person with anger. At this context, we should understand what is meant by “grace” and “destruction”. A blessing would mean that sriman nArAyaNan would make prosper the knowledge of the person who has AchArya bhakti. HE would make sure that his knowledge grows in the right direction. On the contrary, punishment / destruction in this context would be to quell the knowledge of the person and make him ignorant. So, if a person disrespects his AchAryan who advised him about “manthram”, even the most compassionate sriman nArAyaNan would get angry and agitated. This is similar to sun, that used to blossom a lotus in water, destroying a lotus when the latter is out of water. sriman nArAyaNan HIMSELF, who is responsible for a person to understand the crucial and life  philosophy, would destroy a person if his AchArya bhakti derogates. HE would eclipse the good knowledge of the person which would pave way for eternal doom. This means to say that the person would still have knowledge but that knowledge would not be radiant but latent. As thiruvaLLUvar says “uLareninum illArOdoppar”, it behooves us to not disrespect our AchAryan. This concept is what is being explained in the srivachanabhUshana choornikai “thAmaraiyai alartha kadava Adithyan thAne, nIraip pirindhAl aththai ularthumApOlE, svarUpa vikAsathai paNNUm Ishwaran thAne AchArya sambandham kulaindhAl aththai vAdap paNNum (srivachanabhushanam chUrnikai #439)

gyAna sAram 34 – paRRu guruvai

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gyAna sAram

Previous pAsuram

                                                                         34th pAsuram

Synopsis:

One’s AchAryan is very much accessible and easily approachable to his sishyAs. However, if a person were to disregard such an AchAryan with a pretext that he is still a human and would go ahead and perform the most difficult yOgam etc. in order to see perumAL, thinking that HE will be of help when he needs HIM, this act is nothing but ignorance. This point is being illustrated in this pAsuram as well with an example.

 thamizh:

“பற்று குருவைப் பரன் அன்று என்று இகழ்ந்து
மற்றொர் பரனை வழிப்படுதல் – என்றே தன்
கைப்பொருள் விட்டாரேனும் காசினியில் தாம் புதைத்த                
அப்பொருள் தேடித் திரிவான் அற்று.”

 English:

“paRRu guruvai paran anRu enRu igazhndhu
maRROr paranai vazhippadudhal – eRRe than
kaiporuL vittu ArEnum kAsiniyil thAm pudaitha
apporuL thEdi thirivAn aRRu”

Verbatim Meanings:

paRRu guruvai If a person disregards his AchAryan, who is the person to surrender to
paran anRu enRu as a person who is not perumAL
igazhndhu and disregards his AchAryan and
maRROr paranai would go ahead towards another god (who is none other than perumAL HIMSELF here)
vazhippadudhal and treat perumAL as his lone refuge. This act is similar to the act of a person who dismisses the
than kaiporuL money in hand
vittu as small amount and
ArEnum thAm goes to see if anyone
Pudaitha has buried / kept some “treasure” under
kAsiniyil the earth
apporuL and goes behing crazily behind that treasure (without knowing if and where it exists in the first place)
thEdi thirivAn aRRu Such is the act of these two persons that are similar
eRRe what a foolish / ignorant act!!!

Meanings:

paRRu guruvai: This describes the qualities of an AchAryan to whose lotus feet a person surrenders. AchAryan is someone who is very easily approachable, one who mixes and mingles with us very amicably, one who is very pleasant to interact and one who protects us.

paran anRu enRu igazhndhu: AchAryan is none other than sriman nArAyaNan HIMSELF in human form.  If a person were to dismiss such an AchAryan as just another human being and disregard him as not a manifestation of god, the impact of such a foolish behavior is being elaborated in this pAsuram.

maRROr paranai vazhippadudhal: To worship another one apart from one’s own AchAryan. The one that is reference here is none other than perumAL sriman nArAyaNan HIMSELF. HE is very difficult to reach by one’s own efforts. HE is not to be seen by one’s naked eyes. HE is not so easily attainable through yOgams etc. If a person goes behind such a perumAL as the ONE who protects him forever and one who will be pleasant to interact with, disregarding his own AchAryan, it is very foolish says svAmi aruLALa perumAL emberumAnAr.

eRRe! : This is an exclamatory remark. svAmi aruLALa perumAL emberumAnAr weighs out both AchAryan that a person had ostracized and perumAL and lets out a sigh,  looking at the pitiable and foolish state of this particular person who had disregarded his AchAryan. He says “eRRe” with a lot of pain and loss of hope towards this person. Then he goes ahead and gives an analogy to this situation.

than kaiporuL vittu: A person throws away his money that he has in his pockets. He has saved that money in his pocket in order to use it when the need arises.

ArEnum kAsiniyil thAm pudaitha: This person goes ahead and hunts for a treasure that he believes would be there underground. He believes that someone some time ago might have buried some treasure here and goes to dig it up in order to use that a source of funds to meet his timely needs.

apporuL thEdi thirivAn aRRu: Hence, the act of such a person that is being reference above in the “treasure” example above is being compared to the act of a person who disregards his own AchAryan and goes ahead to find perumAL sriman nArAyaNan somewhere. “thirivAn” strictly would mean the person but in this context it points to the act of such a person rather than the person himself. It is called “thozhil uvamam” in thamizh grammar.

Hence, we can see that if a person disregards his AchAryan and goes to seek perumAL sriman nArAyaNan on his own efforts, it is as foolish as digging up the ground to seek treasure when in fact, he has ready cash in his hand to meet a timely need. This point could be found in srivachanabhUshanam, “kaipatta poruLai kaivittu pudaitha poruLai kaNisikka kadavan allan” (#448)

ஞான ஸாரம் 35 – என்றும் அனைத்து உயிர்க்கும்

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ஞான ஸாரம்

முந்தைய பாசுரம்

                                                                     35-ஆம் பாட்டு

முன்னுரை:

அருகில் இருப்பவனாய் எளியவனுமான ஆசார்யனைப் புறக்கணித்துவிட்டு மிகத் தொலைவில் இருப்பவனுமாய்க் கிட்டுதற்கு அரியவனுமான இறைவனை ஆசைப்படுவார் அறிவிலிகளாவர் என்று இரண்டு உதாரணங்களால் (எட்டவிருந்த, பற்றுகுருவை) என்ற 33, 34 பாடல்களால் காட்டப்பட்டது. ‘இவ்வாறு குருவினிடத்தில் அன்பு இல்லாதவனுக்குப் பகவான் ஒரு நாளும் அருள் பண்ண மாட்டான். தண்டித்தே தீருவான் என்பதை உதாரணத்துடன் உணர்த்துகிறது இப்பாடல்.

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                   “என்றும் அனைத்து உயிர்க்கும் ஈரஞ்செய் நாரணனும்
                     அன்றும் தன்னாரியன்பால் அன்பு ஒழியில்- நின்ற
                     புனல் பிரிந்த பங்கயத்தைப் பொங்கு சுடர் வெய்யோன் 
                     அனல் உமிழ்ந்து தான் உலர்த்தியற்று.”

பதவுரை:

நின்ற புனல் தனக்கு ஆதாரமாய் இருக்கின்ற தண்ணீரை
பிரிந்த விட்டு அகன்ற
பங்கயத்தை தாமரைப் பூவை
பொங்கு சுடர் கிளர்ந்து எழுகின்ற ஒளியுடைய
வெய்யோன் உஷ்ண கிரணத்தை உடைய சூரியன்
தான் முன்பு மலரப் பண்ணின அவன் தானே
அனலுமிழ்ந்து பின் நெருப்பைக் கக்கி
உலர்த்தியற்று உலர்த்துவது போன்றதாகும்.
என்றும் எப்பொழுதும்
அனைத்துயிர்க்கும் எல்லா உயர்களுக்கும்
 ஈரஞ்செய் கருணை காட்டும்
நாரணனும் நாராயணனும்
தன்னாரியன்பால் தனக்கு ஆதரமான குருவினிடத்தில்
அன்பு ஒழியில் பக்தி அகன்று போனால்
அன்றும் சீற்றத்தால் எரிப்பான்.

விளக்கவுரை:

என்றும்: எக்காலத்திலும், அதாவது கழிவு, நிகழ்வு, எதிர்வு ஆகிய முக்காலங்களிலும் என்று பொருள்.

அனைத்துயிர்க்கும்: எல்லா ஆன்மாக்களுக்கும்

ஈரம்செய் நாரணனும்: அருளே பண்ணிக் கொண்டிருக்கும் நாராயணனும். இங்கு நாராயணன் என்று கூறியது உயிர்க்கும் இறைவனுக்கும் பிரிக்க முடியாத உறவைக் காட்டுகிறது. அதாவது ‘நாரம் ‘ என்றால் அனைத்து உயிர்கள் ‘அயனம்’ என்றால் உயிர்களுக்கும் உயிராய் உள் நின்று அவற்றைத் தாங்கி நின்று இயக்குகின்றதோ அது போன்று அனைத்து உயிர்களுக்கும் உயிராய் நின்று அனைத்தையும் நடத்துபவன் என்ற பொருளை நாரம்+ அயனம் என்ற இரண்டு சொற்களும் கூடி நின்று நாராயணன் என்ற ஒரு சொல்லாகி மேற் சொன்ன கருத்தைக் காட்டுகிறது. இக்கருத்தை ‘உந்தன்னோடு உறவேல் நமக்கு இங்கு ஒழிக்க ஒழியாது’ என்ற ஸ்ரீ ஆண்டாள் திருப்பாவையில் காண்க. ‘”நான் உன்னையன்றிலேன் நாரணனே நீ என்னை அன்றி இலை'” என்று திருமழிசை ஆழ்வாரும் கூறினார். இதனால் அறிவுடைய ஆன்மாவாகிற பொருளும் அறிவில்லாத ஜடப் பொருளுமாகிய நாரங்கள் அனைத்துக்கும் உயிராய் உள் நின்று பொருள் அனைத்தையும் இயக்குபவன், நாராயணன் என்று நாராயண பதத்தினுடைய கருத்தைக் கூறியவாறாம். இதனால் அனைத்து உயிர்கள் செய்யும் குற்றங்களையும் குணமாகக் கொள்ளுபவன். வத்சலன் என்ற பகவானுடைய சிறப்புக் குணம் இங்கு தெளியப்படுகிறது. இவ்வாறு அனைத்து உயிர்களுக்கும் அருளே செய்யும் இயல்புடயவனும்

அன்றும்: சீறுவான் ‘அன்றுதல்’ சீறுதல் தண்டனை செய்வான் என்று பொருள். ‘அன்றிய வாணன்’ (பெரிய திருமொழி -1275) என்றவிடத்தில் அன்றிய என்ற சொல் கோபித்த என்ற பொருளில் வழங்கியது போல இங்கும் அப்பொருளில் வந்தது. எப்பொழுது இவ்வாறு அக்கருனைக் கடலான இறைவன் சீறி எழுவான் என்றால் அதைக் கூறுகிறது மேல் தொடர்.

தன்னாரியன்பால் அன்பு ஒழியில்: தன குருவினிடம் பக்தியில்லையானால் (சீறுவான்) அதாவது கீழே எட்டயிருந்த குருவை‘ பற்று குருவை’ என்ற இரண்டு பாடல்களிலும் குருவின் மனிதத் தோற்றத்தைப் பார்த்து இவன் இறை அன்று என்றும், ‘பரன் அன்று என்றும்’ நினைத்து விட்டு விடுதல் கூறப்பட்டது. அவ்வாறு குருவினிடம் அன்பு அகன்றால் என்று பொருள். இதற்குத் தக்க உதாரணம் மேல் தொடரால் சொல்லப்படுகிறது.

நீன்ற புனல் பிரிந்த பங்கயத்தை: மிக்க ஒளியுடையவனும் உஷ்ண கிரணங்களை உடையவனுமான சூரியன். அதாவது ‘செங்கமலம் அந்தரம் சேர் வெங்கதிரோர்க்கு  அல்லால்’ என்று குலசேகராழ்வார் சொன்னதற்கிணங்க அதாவது தாமரை சூரிய ஒளிக்கல்லாமல் வேறு ஒளிக்கு மலராது என்பது இயல்பு. நீரைப் பிரியாமல் இருக்கும் பொழுது எக்காலத்திலும் தன்னுடைய கிரணங்களால் அலற்த்திக் கொண்டு வரும் சூரியன்.

அனல் உமிழ்ந்து தான் உலர்தியற்று: நெருப்பைக் கக்கி தானே அத்தாமரையை உலர்த்துவது போன்றது ஆகும். இதனால் நீரைப் பிரியாமல் இருக்கும்போது தாமரையை அலர்த்தி வந்த சூரியன் நீரைப் பிரிந்த போது தனது உஷ்ண கிரணத்தைக் கக்கி அத்தாமரையை உலர்த்திவிடுவது போல. ஆசார்யனிடம் அன்பு குறையாமல் தொடர்பு கொண்ட காலத்தில் எப்பொழுதும் இவனுக்கு அருள் செய்து வந்த பகவான், குருவினிடம் அன்பு குலைந்து அவனை விட்டுப் பிரிந்த போது அப்பகவானே இவனைக் கோபித்து அழித்து விடுவான் என்பதாம். இங்கு அருள் செய்வது என்றால் சீடனுடைய அறிவை விளங்க வைப்பன் என்றும் கோபித்து அழித்து என்றால் இவனுடைய அறிவை மங்க வைத்து விடுவான் என்றும் அறியவேணும்

தனக்கு மந்திரோபதேசம் செய்த ஆசார்யனிடம் அன்பு அகன்றால் எல்லா உயிர்களுக்கும் கருணை காட்டும் நாராயணனும் கூடச் சீறிவிடுவான் இது எது போன்றது எனில் தண்ணீரை ஆதாரமாகக் கொண்டு நின்ற தாமரையை அத்தண்ணீரைப் பிரித்துக் கரையில் சேர்த்தால் அத்தாமரை உஷ்ண கிரணங்களையுடைய சூரியன் அனலைக் கக்கி உலர்த்துவது போன்றதாம். அதாவது சீடனுடைய உயிர் தத்துவத்தை விளங்க வைக்கும் இறைவனே குருபக்தி குலைந்ததும் தண்டித்துவிடுவான். சீடனின் நல்லறிவை மறைத்து அறிவிலியாக்கி விடுவான். சீடன் அறிவுடையவனாக இருந்து அது இல்லாதவனாகிவிடுவான் என்ற கருத்து ‘ உளரெனினும் இல்லாரோடொப்பர்.’ என்று வள்ளுவர் கூறியது போல் குருபக்தி குலையக் கூடாது என்பதாம். இப்பாடலில் கூறிய கருத்தை ஸ்ரீவசனபூஷணத்தில் “தாமரையை அலர்த்தக் கடவ ஆதித்யன் தானே நீரைப் பிரித்தால் அத்தை உலர்த்துமாப் போலே ஸ்வரூப விகாசத்தைப் பண்ணும் ஈஸ்வரன் தானே ஆசார்ய சம்பந்தங்குலைத்து வாடப் பண்ணும்” என்று கூறியுள்ளது காண்க.

ஞான ஸாரம் 34 – பற்று குருவை

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ஞான ஸாரம்

முந்தைய பாசுரம்

                                                                     34-ஆம் பாட்டு

முன்னுரை:

மிகவும் எளியனாய்த் தனக்குக் கிடைத்திருக்கிற ஆசார்யனை மானிடத் தோற்றத்தாலே புறக்கணித்து மிக அரியனாய் யோகங்கள்முதலிய அநேக முயற்சிகள் செய்து காண வேண்டிய இறைவனை வேண்டிய சமயத்தில் நமக்கு உதவுவான் என்று நினைத்து அவனைப் பின்தொடர்தல் அறியாமை ஆகும் என்னும் கருத்தை மேலும் ஒரு உதாரனத்தாலே இதி சொல்லப்படுகிறது.

        “பற்று குருவைப் பரன் அன்று என்று இகழ்ந்து
          மற்றொர் பரனை வழிப்படுதல் – என்றே தன்
          கைப்பொருள் விட்டாரேனும் காசினியில் தாம் புதைத்த                
          அப்பொருள் தேடித் திரிவான் அற்று.”

பதவுரை:

பற்று குருவை தன்னாலே பற்றப்படுகிற  ஆசார்யனை
பரன் அன்று என்று இவன் இறைவன் இல்லை என்று
மற்றோர் பரனை வேறு ஒரு கடவுளை
வழிப்படுதல் தனக்குத் தஞ்சமாகக் கொள்ளுதல் எது போன்றது எனில்
தன் கைப்பொருள் தன் கையில் இருக்கும் பணத்தை
விட்டு அல்பம் என்ற நினைவால்
ஆரேனும் எவராயினும்
தாம் தாங்கள்
காசினியில் பூமிக்குள்ளே
புதைத்த புதைத்து வைத்த
அப்பொருள் அந்தப் புதைப் பொருளை
தேடித்திரிவான் தேடித்திரிபவன் செயல் போன்றதாகும்
எற்றே எனா மடமையோ?

விளக்கவுரை:

பற்று குருவை:   தன்னாலே பற்றப் பட்டிருக்கிற ஆசார்யனை. அதாவது மிக எளியனாய்த் தனக்கு வேண்டும் போது தன்னைக் காக்கும் துணையாகவும் பழகுவதற்கு இனியனாகவும் தன்னால் குருவாகப் பற்றப்பட்டிருக்கும் ஆசார்யனை என்று பொருள்.

பரன் அன்று என இகழ்ந்து:  ஆசார்யனை பகவானுடைய தோற்றமாகச் சொல்லி இருக்க, அதில்  நம்பிக்கை கொள்ளாமல் மானிடவன் என்று கருதும் தீய எண்ணத்தினால் ‘இவன் பகவானுடைய தோற்றமில்லை மனிதனே ‘ என்று சிறுமை செய்து அவனைப் புறக்கணித்து.

மற்றோர் பரனை வழிப்படுதல்: வேறு ஒரு இறைவனை வழிபடுகை.அதாவது ‘மிகவும் அரியனாய்த் தன் கட்புலனுக்குத் தோன்றாமல் யோகம் முதலிய அரிய முயற்சிகள் செய்து மிக வருந்திக் காணத்தகும் இறைவனைத் தனக்குக் காவல் துணையாகவும் பழக இனியனாகவும் நினைத்து அப்பரனை அடைவதற்காக அவனைப் பின் தொடர்க’ என்பதாகும்.

எற்றே: என்னே! இரக்கப் பொருளில் வந்தது. இவன் புறக்கணித்த ஆசார்யனுக்கும் பற்றிக்கொண்ட இறைவனுக்கும் உள்ள வேறுபாட்டைக் கருத்தில் கொண்டு மனவேதனையுடன் என்னே! என்று மனம் நொந்து கூறும் கருத்தைக் காட்டுகிறது. எற்றே– என்னே என்று இளி வரவில் வந்த இடைச் சொல். இது எது போன்றது எனில்.

தன் கைப்பொருள் விட்டு: தன் கைப் பொருளை உதறி எறிந்து விட்டு, வேண்டினபோது பயன் படுத்திக்கொள்ளும்படி தன் முந்தானையில் கட்டி வைத்திருக்கும் பணத்தை அல்பம் என்று எண்ணி உதறி விட்டு

 ஆரேனும் காசினியில் தாம் புதைத்த: யாராவது பூமிக்குள் புதைத்து வைத்த அதாவது முன்பின் தெரியாத யாராவது பூமிக்கு மேல் இல்லாமல் பூமிக்கு உள்ளே அவர்கள் புதைத்து வைத்த

அப்பொருள் தேடித் திரிவான் அற்று: அவன் புதைத்த பணத்தை தான் அடைவதற்காகப் பூமியைத் தோண்டித் தோண்டித் திரிபவன் செயல் போல என்று பொருள் (திரிபவன் போல என்பதற்குத் திரிபவன் செயல் போல என்று பொருள் சொல்லப்பட்டது)மற்றோர் பரனை வழிபடுதல் என்னும் செயலுக்கு உதாரணமாகச் சொல்லுவதால் தேடித் திரிபவன் செயல் போல என்று கூறப்பட்டது. இதுவும் தொழிலுவமம் ஆகும்.

ஆகவே அருகிலுருக்கும் குருவைப் புறக்கணித்துவிட்டுக் காண முடியாது நெடுந்தொலைவிலிருக்கும் கடவுள் பின் செல்லுதல் தன கையிலுள்ள பொருளை அற்பம் என்று எண்ணி உதறிவிட்டு யாரேனும் பூமியில் பணத்தைப் புதைத்து வைத்திருக்க மாட்டார்களா என்று பேராசையுடன் பூமியைத் தோண்டித் தோண்டித் திரிகின்ற அறிவிலியின் செயல் போன்றது என்று மன நோவுடன் ஐயோ என்று இரங்கிக் கூறுவதாக அமைந்துள்ளது இப்பாடல்.

இப்பாடல் கருத்தை ஸ்ரீவசனபூஷணத்தில் ‘ கைப்பட்ட பொருளைக் கைவிட்டுப் புதைத்த பொருளை கணிசிக்கக் கடவனல்லன்’    என்று கூறியுள்ளது காண்க.

gyAna sAram 33 – etta irundha guruvai

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gyAna sAram

Previous pAsuram

Synopsis:

This pAsuram explains how foolish a person can be when he disregards his AchAryan as human. In addition to this, he goes ahead and reaches out to perumAL sriman nArAyaNan who is somewhere so far, and thinks that HE will come to help HIM when in need. This person is doing something foolish and this is being illustrated with an analogy.

thamizh:

“எட்ட இருந்த குருவை இறையன்று என்று
விட்டு ஓர்  பரனை விருப்புறுதல் – பொட்டனத்தன்
கண் செம்பளித்திருந்து   கைத்துருத்தி நீர் தூவி
அம்புதத்தைப் பார்த்திருப்பான் அற்று”

English:

“etta irundha guruvai iRai anRenRu
vittu Or paranai virupuRudhal – pottenathan
kaN sembaLithirundhu kaithuruthi nIr thUvi
ambudathai pArthirupAn aRRu”

Verbatim Meanings:

etta irundha (If a person disregards the) one who is very close
guruvai i.e., AchAryan
iRai anRenRu and thinks that he is not his master
vittu and dismisses him
Or paranai and goes out to someone who is very far and not easily reachable (sriman nArAyaNan)
virupuRudhal and desires to reach HIM. This act is similar to the act of a person who
pottena instantly
sembaLithirundhu closes (without knowing what is going to happen soon)
than kaN his eyes
thUvi and pours out in the ground
kaithuruthi nIr the water that is stored in a handy jar and
ambudathai looks out for the water in the clouds
pArthirupAn aRRu and tries to find a way to get to it. (It is as foolish as this)

Explanation:

etta irundha guruvai: The word “ettudhal” would mean to catch hold off and thus connotes with “adjacent” or “nearby”. In this context it would describe the AchAryan who is so near to a person. In addition to geographical proximity, the nearness would also describe the AchAryan as someone who can be seen with our naked eye (unlike perumAL), someone who protects us when we need protection, someone who is very sweet, someone who is always helping out for the betterment of the soul and finally someone with whom we can talk and mingle. He is so close to a person.

iRai anRenRu vittu: This is to discard or dismiss one’s AchAryan as just another person. svAmi aruLALa perumAL emberumAnAr describes that a person would dismiss his AchAryan and not take him as his master. Instead of adhering to “charnAgathi thandha than iRaivan thALE (31st pAsuram)”, i.e., to treat one’s AchAryan’s lotus feet as everything, a person may disregard his AchAryan completely and regard him as just like one among the innumerable persons that he meets every day. Thus, he would not treat him as his master.

Or paranai virupuRudhal: The person, who disrespects his AchAryan would look out for perumAL sriman nArAyaNan, who is beyond anyone and is somewhere out of his reach. This perumAL is someone whom even the shAsthrAs do not completely, ONE who is somewhere distant and ONE who is very difficult to reach. The person would yearn out to reach such a perumAL, with the thought that HE is the protector and is very sweet to him. svAmi aruLALa perumAL emberumAnAr describes a beautiful analogy to compare the actions.

Pottena:  This means “instantly”, i.e., to act without thinking about the consequences

thankaN sembaLithirundhu: This would mean to close the eyes like a person who is sleeping, without knowing the impacts of it.

kaithuruthi nIr thUvi: When in thirst, a person would drink water from the can he has. He would have already filled it with water. However, if in thirst, a person throws away this water away into the ground.

 ambudathai pArthirupAn aRRu: After having spilt the water in his can, the person now looks up and yearns for the water in the clouds in the form of rain. He thinks that rain water in the clouds would be an easy target to reach to satisfy his thirst which he is experiencing currently. This is similar to the act of a person who looks out for perumal sriman nArAyaNan thinking that HE is easily reachable and thereby ignoring the AchAryan who is readily available to him. This act of comparison is known as “thozhil uvamam” (comparing by acts)

The fact illustrated in this pAsuram is being reflected in srivachanabhUshanam in the choornikai “vidAi piRandhapOdhu karasthamAna udhagathai upEkshithu jImUtha jalathayum, sAgara salilathayum, sarith salilathayum vApI kUpa payasukalayum vAnjikka kadavan allan”(srivachabhUshanam #449).

gyAna sAram 32 – mAnidavan ennum

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gyAna sAram

Previous pAsuram

Synopsis: 

In the 30th pAsuram (mAdum manayum), svAmi aruLALa perumAL emberumAnAr talked about a decree of shAsthram that prescribed not to mingle with people who does not regard their AchAryan, who taught and explained the eight syllaballed thirumanthram, as everything to them. In the 31st pAsuram (vEdham oru nAngin) it was being told that one’s AchAryan, who told the dwaya mahA manthiram that has the sharanAgathi shAsthram in it, his lotus feet is the sole refuge for a person. AchAryan’s greatness was being dealt like this in these two pAsurams. Such an AchAryan, should be perceived as a reincarnation of bhagavAn’s other reincarnations like rAmAvathAram, krishnAvatharam etc. One should enjoy AchAryavathAram as a special reincarnation of sriman nArAyaNan and enjoy it. If a person would not treat his AchAryan as a reincarnation of sriman nArAyaNan and would just see him as just another human being, the impacts of such thoughts is being described in this pAsuram. In addition to this, if a person were to involve in exploring and researching the type and material with which perumAL’s dhivya mangala vigraham (the mUrthy form where perumAL is present in temples), then the impacts of such a research / thoughts are being described in this pAsuram.

thamizh:

“மானிடவன் என்னும் குருவை மலர் மகள் கோன்
தானுகந்த கோலம் உலோக மென்றும் – ஈனமதா
எண்ணுகின்ற நீசர் இருவருமே எக்காலும்
நண்ணிடுவர் கீழாம் நரகு.”

 

English:

“mAnidavan ennum guruvai malar magaL kOn
thAnugandha kOlam ulOgam ennum InamadhA
eNNuginRa nIsar iruvarumE ekkAlum
naNiduvar kIzhAm naragu”

Verbatim Meanings:

guruvai If a person were to think of his AchAryan, who taught and explained the manthram,
mAnidavan ennum as just another human being
malar magaL kOn If a person were to think of perumAL sriman nArAyaNan’s
thAnugandha kOlam idol form in which HE gladly manifests,
ulOgam ennum as an idol made of a metal like “panchalOkam” etc
InamadhA and treat / dismiss them (AchAryan and perumAL’s idol form) as cheap and unworthy
eNNuginRa Such persons who think that way
nIsar they are the lowest of the lowest people
iruvarum These two sets of people (one who disrespect AchAryan and the one who disrespects perumAL)
ekkAlum will forever
naNiduvar will reach
kIzhAm naragu hell and forever be there

Meanings:

mAnidavan ennum guruvai: One should believe in the fact that perumAL sriman nArAyaNan reincarnated in this world as “AchAryan” to uplift the people who are suffering from the ocean of sorrows resulting from continuous births and deaths. Scriptures talk elaborately about nArAyaNan who took a human form (that of an AchAryan). Hence an AchAryan is none other than sriman nArAyaNan HIMSELF. Our shAsthrAs say that if one were to treat his AchAryan as just another human, whatever knowledge he had gained is regarded useless

malar magaL kOn thAnugandha kOlam ulOgam ennum: bhagavAn sriman nArAyaNan, the consort of periya pirAtti, happily dwells in the idol form in temples. HE is very much present in those. However, if a person were to indulge in research about the material and composition of the idol like panchalOkam, wood etc., that by itself is a very sinful act. svAmy nammAzhvAr had described these idol form of sriman nArAyaNan as “umar ugandha uruvam ninuruvam” in thiruvAimozhi 8-1-4.  This means that whatever form a devotee wants to worship sriman nArAyaNan, the latter yields to his requests and happily comes and resides in that idol form. In that idol form, HE manifests HIMSELF in the exact true divine form as any of HIS other forms like one in paramapadham, thirupArkadal etc. This form is nothing but a form that HIS devotee desired HIM to be and so this form becomes divine. In such an idol form which HIS devotee desired HIM to be, HE does come and settle happily with all HIS divine qualities in it. So, the idol becomes divine instantly. In addition to that, whatever ornaments is being adorned by perumAL in that idol form, gets divinity due to the connection with perumAL, contrary to popular worldly beliefs and associations. This would be termed as “aprAkrutham” as per shAsthrAs. The same shAsthrAs severly condemn those who just look on the exterior of the idol and start to research about the material and composition of the idol with which it is made. They treat it as just a metal / wood and do not believe HE actually resides there. This is a sin very cruel. To give an example of how cruel this sin, shAsthrAs say that this research is equal to researching the womb of one’s mother from where a person was born in the first place.

InamadhA eNNuginRa nIsar – to regard it as something very low / cheap. This would include the two groups of people who regard their AchAryan as just another human and those who regard the idol form of perumAL is made of panchalOkam metal etc. The word “nIsar” would describe them as persons below which there are no more inferior persons anywhere. They both are called as acute sinners and so aptly called as “karma chandAlargal” because they have wrongly regarded their AchAryan as human and idol form as just another metal. These two people (nIsar) are regarded as the ultimate low because of their extremely shallow thoughts. It is approrirate to recollect the thamizh phrase “uLLuvadhellAm uyar vaLLal” here. When one should think of greatness, if he thinks of something opposite of greatness, it is to be regarded as a sin.

iruvarumE: The aforementioned two groups of people are clubbed together into one category as “sinners” because of their act. While one disrespect their AchAryan as human being, the other simply dwells on questioning and researching the metal with which the idol is made and ignoring who resides in that very idol form. These two sinners are going to face the same negative consequences that will be discussed in the next paragraph.

ekkAlum naNiduvar kIzhAm naragu: These two sinners will go to hell and will be there forever. Here forever would mean whenever the concept of time exists (i.e. forever). The sort of hell that is being referenced here is very cruel. It is so cruel that there is no other hell that is crueler than this. Hell is a place where there is only suffering, i.e., there is not even an iota of moment where a person experiences happiness or a pause in suffering. Hell is a place where a person suffers continuously without any break in that. These sinners will be there in such a hell not for a fixed amount of time but forever. They would be born in such a hell, be there in such a hell and die there. This cycle would go on and on. There is no break in this cycle ever. They are persons who cannot cross the eternal sufferings of samsAric ocean and reach the other shore. They are such fools that they remain in the ocean of sufferings forever by eternal births and deaths. Hence, for these two sinners, there is no escape route available whatsoever. The concept of associating these two sinners, i.e., those who disregard AchAryan as human and those who disrespect the idol form of perumAL by examining its materials, follow the thamizh grammar known as “udan naviRchi poruL”

gyAna sAram 31 – vEdham oru nAngin

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gyAna sAram

Previous pAsuram

Synopsis:

This pAsuram explains the point that one’s Acharyan is everything. The essence of all meanings conveyed in all vEdhAs and other scriptures is nothing but the path of total surrender (sharanAgathi). The meaning of such a path known as sharanAgathi was explained to a person by his Acharyan. Hence, one’s Acharayn’s lotus feet has to be deemed as everything by a person. This point is being described in this pAsuram.

Ramanujar-Melkote

thamizh:

“வேதம் ஒரு நான்கின் உட்பொதிந்த மெய்ப்பொருளும்
கோதில் மனுமுதநூல் கூறுவதும் – தீதில்
சரணாகதி தந்த தன் இறைவன் தாளே
அரணாகும் என்னும் அது”

English:

“vEdham oru nAngin utpodhindha mei poruLum
kOdhil manu mudhal nUl kUruvadhum
thIdhil sharaNAgathi thandha than iraivan thALE
araNAgum ennum adhu”

Verbatim Meanings:

thIdhil – The faultless

sharaNAgathi – path of total surrender unto sriman nArAyaNan;

thandha – The one who showed it who is none other than

than iraivan – one’s AchAryan, who showed the path of sharanAgathi. He is one’s god. Such an AchAryan’s

thALE: lotus feet

araNAgum: is the refuge for a person.

ennum adhu: The sharanAgathi shAsthra that says so and

oru nAngu vEdham: the incomparable vEdhAs that include rig, yajur, sAma and atharvana

utpodhindha: the stuff that is impregnated with these vEdhAs

mei poruLum: The true and inner meaning of

kOdhil: impeccable

manu mudhal nUl: shAsthras such as “manu shAsthram” etc.,

kUruvadhum: the thoughts that is being told in such shAsthram such as “manu shAsthram”

aduvE: is nothing but to seek refuge under the lotus feet of one’s AchAryan.

Explanation:

vEdham oru nAngin utpodhindha mei poruLum: The word “oru” in this phrase describes the incomparable nature of vEdhAs, i.e., they are not being created by man. They are not written and they are without any doubts, ambiguity and confusing nature. They are the ones that describe something based on the face value. They do not contort anything to make it saleable etc.

The word “nAngu” in the above phrase means four and so represents the four vEdhAs namely rig, yajur, sAma and atharvana vEdA. In order to keep an object fast and secure, there is a practice to tie it with a rope that has 8 smaller threads in it. Likewise, the thirumanthiram that has eight syllables in it, keep the ultimate sriman nArAyaNan very fast and secure in it. This “ashtAksha mahA manthiram” is implicit in all the vEdhAs and is invisible (It is good to note the thiruchandha viruththam says “ettinOdum iraNdenum kayiRinAl ananthanai katti”). The word vEdhA (that which measures everything) is superior to all other scriptures and work that talk about this ultimate god sriman nArAyaNan that is being held as “secret”. Since it is quantified as “four” vEdhAs, it goes to prove that it is not something that is being mentioned in a remote corner of vEdhAs put together. It shows that the overall purport of all vEdhAs, that has branched into innumerable sub-divisions, is nothing but the meaning of the ashtAkshara manthram. Moreover, that treasured meaning is not just kept superficially for anyone to glean. It is treasured very much because it is the ultimate sriman nArAyaNan. The phrase “mei porul” would mean the “true stuff”. This goes ahead to say that the vEdhAs does not boast about the ultimate thing but would tell the true nature of the supreme sriman nArAyaNan.

kOdhil manu mudhal nUl kUruvadhum: ‘kOdhu” is fault and hence “kOdhil” would mean that which is there without any fault. The fault that is referred here is the fault that arises when a particular thing is being interpreted in a different manner compared to the original by concocting whims and fancies to the original. For example, if one were to see a sea shell, he should say that he saw a sea shell. However, if he says that he saw silver, just so to attract attention, then that statement is said to be a faulty statement. Manu shAsthram is one such shAshtram that is devoid of any faults like this. The adjective “kOdhil” was used for “manu shAsthram” would imply that whatever manu says is a medicine. Thus, the greatness of manu shAsthram could be inferred. So, one need not do any kind of research in manu shAsthram as to if we can take it literally and/or apply them for our lives. This adjective “kOdhil” when it is used to qualify other scriptures, the greatness of those scriptures being referenced can be known and eventually the credibility of those is bolstered. That is to say the these scriptures do not tell anything in a confusing manner nor in a concocted manner. Such scriptures include ithihAsas like “sAthvIka smrithis, srivishnu purANam, srimad bhAgavatham, mahAbhAratham and AgamAs like pAncharAthram etc. The aforementioned scriptures unanimously tell the meaning that is treasured in the “ashtAkshara mahA manthram” which forms the heart of the vEdhAs itself. The meaning that is treasured is nothing but the path of sharanAgathi and the duty of these scriptures like manu etc is to tell that meaning explicitly and clearly. The bottom line is that the path of total surrender (sharanAgathi) is what comes out of the crux of vEdhAs and other above mentioned scriptures like manu shAsthram etc.

thIdhil sharaNAgathi thandha:- “thIdhu” would mean fault and hence “thIdhil” is without any fault. The path of total surrender (sharanAgathi) is without any fault. In the same scriptures that showed us what sharanAgathi is, there are chapters that talks about the defects found in other paths apart from sharanAgathi, such as karma yOgam, gyAna yOgam, bhakthi yOgam etc. These other paths cannot be done by everybody. Only certain people are qualified to do it. Even those who are qualified to do cannot do all that which is prescribed in these other paths. If one does not do what is prescribed in these other paths, then it would lead them to nowhere. Since we have the easiest path called “sharanAgathi”, there is absolutely no need to follow other paths. One cannot find any fault with this sharanAgathi approach, where there is direct contact with sriman nArAyaNan. This is its highest merit as the word “prapathi” itself would mean “Iswaran”  (sriman nArAyaNan) as per bhagavad vishayam. This easiest path of sharanAgathi is being given to us by AcharyAn just like how a poor person is being given a copious amount of wealth to enjoy forever. Such a sharanAgathi path is being given to us by our AchAryan.

than iraivan: In the 30th pAsuram, one’s Acharyan was described as the one who gave the eight syllabled ashtAkshara mahA manthram (ettezhuthum thandhavanE). In this pAsuram, he is being described as the one who gave the sharanAgathi (sharanAgathi thandhavan). From this, we can understand that there is difference between giving away the meanings of ashtAkshara mahA manthram and the meanings of sharanAgathi. In this pAsuram, it is secretively described as “sharanAgathi” whereas in the earlier pAsuram, it was explicitly mentioned as “eight syllabled” manthram. There are three main manthram that includes thirumanthram, dvayam and charama slokam. In thirumanthram and charama shloka, the practice of our ancestors is to hide the meanings secretively and tell the manthram per se explicitly. In case of dwayam that talks about sharanAgathi, they would not only hide the meanings but also the manthram as well by not uttering it vocally. They would only utter it in their mind. By this, we can know that there is something of utmost value in that most secretive manthram known as dvaya mahA manthram. Speaking of this, swamy nanjIyar would remark that in dvayam, one can learn about perumAL’s beautiful and divine body, ITS divine qualities, the characteristics of paramAthma, HIS innumerable qualities, the ever happy state of nithyAthmas, mukthAthmas etc., However, for a person who follows the sharanAgathi path and want to reach the eternal abode of sriman nArAyaNan, the dvaya mahA manthram would manifest itself as a beautiful form and would be pleasing to the person. All these directly point the extreme greatness of sharanAgathi manthram which is inside dvayam. Such dvaya mahA manthram is what one’s AchAryan preaches to his student. Hence, one’s Acharyan, who preached the dvaya mahA manthram, is the highest god for a person. The prefix “than” before “iraivan” would mean that unlike perumal sriman nArAyaNan, who is the god for everyone, “AchAryan” is the god for us. He is the god to a particular individual or a few people. The point of exclusive god is hidden in this usage of “than”.

thALE: The lotus feet of such an AchAryan who is the god to a person. If we just look at the word “thALE”, we can understand that for those who caught hold of perumAL and for those who caught hold of his AchArya, their lotus feet is the refuge. There is an “EkAram” in the word “thALE” that means that the AchAryAn’s lotus feet does not need the help of anyone else. It would get the job done on its own.

araNAgum ennum adhu: “araN” is refuge; AchAryan’s lotus feet is the only refuge for a person. There are three common / generic meaning for the word ‘iRaivan” i.e., leadership, path and benefit.  “iRaivan” is one who has these three in HIM. But in the case of “than iRaivan” , it means that one’s AchAryan’s feet is the leader for a person. The same lotus feet is the path to a person and the same lotus feet serves as the benefit for a person.

gyAna sAram 30 – mAdum manayum

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gyAna sAram

Previous pAsuram

Synopsis:  

In this pAsuram, svAmi aruLALa perumAL emberumAnAr describes a point in shAsthram that decrees us to have any kind of relationship with certain type of people. These people are those that do not regard that the wealth they have accumulated for this life, their future lives, is none other than their guru (AchAryan) who told the eight syllabled ashtAkshara mahA manthram (thirumanthram).

ramanuj

thamizh:

“மாடும் மனையும் கிளையும் மறை முனிவர்
தேடும் உயர் வீடும் சென்னெறியும்- பீடுடைய
எட்டெழுத்தும் தந்தவனே என்று இராதருறவை
விட்டிடுகை கண்டீர் விதி”

English:

“mAdum manayum kiLayum maRai munivar
thEdum uyar vIdum sen neRiyum
pIdudaya ettezhuthum thandhavanE enRu irAdhAr uRavai
vitidugai kandEr vidhi”

Verbatim Meanings:

mAdum: Cows that yield milk,

manayum: House that breeds happiness,

kiLayum: relatives

maRai munivar thEdum: that which the sages seek which is nothing but

uyar vIdum: the one and the only paramapadham and finally

sen neRiyum: the divine path (archirAdhi) that leads to such a wonderful paramapadham, These aforementioned things are nothing but

thandhavanE:  one’s guru (AchAryan) who revealed the meanings of the

pIdudaya: great

ettezhuthum: ashtAkshara mahA manthram namely “thirumanthram”

enRu irAdhAr: People who do not regard that the aforementioned things are nothing but their guru

uRavai: our relationship with them in any form should be

vitidugai: renounced without any trace.

vidhi: This is an order from the shAsthrAs

kandEr: Please look at this order and understand its significance.

Meanings:

mAdum: “mAdu” refers to cows. Here svAmi aruLALa perumAL emberumAnAr describes the cows as those that gives copious amounts of delicious milk, curd and other nutritional items. Since it gives such worthy products the cows are treasured and so considered as a wealth by itself. Having lots of cows would be directly related to wealth.

Manayum: A house that acts as a base / source for all happiness in one’s life.

kiLayum: This includes the relatives that think on the lines that to be united together itself is blissful and blessed. The three things including cows, houses and relatives that are all needed for the sustenance and happiness of the present life.

maRai munivar: Sages that are authority in vEdam. They are those who think about bhagavAn sriman nArAyaNan incessantly in their minds and hearts

thEdum uyar vIdum: “thEdu” refers to the act of finding and so “thEdum uyar vIdu” would mean the paramapadham that has been searched and researched and found as the ultimate place one can be. Since “uyar” would mean “high”, “uyar vIdu” would suggest that there is another thing as “low”. This is nothing but the “kaivalyam” which is nothing but enjoying one’s own soul forever and refusing to be for the enjoyment of paramAthama. Our pUrvAchAryars would regards this “kaivalyam” as very inferior. Since it is something that needs to be discarded, in order to contrast paramapadham with the kaivalyam, svAmi aruLALa perumAL emberumAnAr uses the adjective “uyar” (high) before “vIdu” and refers to paramapadham (vaigundha vAn bhOgam). Since “siru vIdu” means kaivalyam, in order to clear any room for uncertainities, the adjective “uyar” is added before “vIdu”.

sen neRiyum: When a soul reaches the great paramapadham, it is said to have been liberated or attained moksham. The way or the path to reach paramapadham is “archirAdhi”. The way is also equally great as the destination. In other words, “sen neRi” could also include all the other means to reach sriman nArAyaNan HIMSELF. In case of a prapannan (one who had done sharanAgathi), the means is nothing but sriman nArAyaNan HIMSELF.

pIdudaya ettezhuthum thandhavanE enRu irAdhAr uRavai: “uRavu” is a relationship. Here svAmi aruLALa perumAL emberumAnAr talks about the relationship with certain type of people. These people do not realize that their guru, who told the ashtAkshara mahA manthram, is everything for them. Cows, houses and relatives actually exacerbate the worldly pain suffered a person at the context of giving pleasures. The panacea for all those pain is nothing but the eight syllabled ashtAkshara mahA manthram known as “thirumanthram” which would teach us that all those aforementioned material benefits are temporal and ethereal. Thirumanthram would also pave way to reach the highest and the ultimate abode of sriman nArayaNan. Such a  thirumanthram was taught by one’s guru. So if a person has relationship with other people who does not realize that everything is guru who preached them the thirumathram, then such a relationship should be renounced immediately as per the order of shAsthras.

vitidugai: That which needs to be renounced without a trace of doubt / question.

Vidhi: This is an order of shAsthras

kandEr: Let you be known!!! Let you see this fact!!! Let you get this and understand it!!! Hence one should not have any relationship with people who does not have Acharya samabndham. They should at once leave any kind of bondage with these people.