Monthly Archives: February 2015

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.

gyAna sAram 29 – mandhiramum Indha

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gyAna sAram

Previous pAsuram

                                                                       29th pAsuram

Synopsis:

This pAsuram explains that there is a group of people with certain characteristics and these people would be liberated from the bondages of this samsAric world The characteristics of these people are that they have undisputed belief in the eight lettered thirumanthiram, have complete faith in the grace of the guru who told them and has belief in the object that thirumanthiram describes namely “perumAL sriman nArAyaNan”

 

lakshmi_narayan_py94_l

thamizh:

“மந்திரமும் ஈந்த குருவும் அம் மந்திரத்தால்
சிந்தனை செய்கின்ற திருமாலும் – நந்தலிலாது
என்றும் அருள் புரிவர் யாவர், அவர் இடரை
வென்று கடிதடைவர் வீடு”

 

English:

“mandhiramum Indha guruvum
am mandhirathAl sindhanai seiginRa thirumAlum
nadhalilAdhu enRum aruL purivar yAvar avar idarai
venRu kadidhu adaivar vIdu”

Synopsis:

Mandhiramum: Thirumanthiram,

Indha guruvum: the guru who gave the thirumathiram to a person and

am mandhirathAl: the object / cynosure of thirumanthiram

sindhanai seiginRa: that is being medidated upon

nadhalilAdhu: incessantly

thirumAlum: who is none other than sriman nArAyaNan

enRum: People who think about these three, will forever

aruL purivar: be the target of the grace;

yAvar: Such persons

avar: and only such persons

idarai venRu: will win over the samsAric battles and

kadidhu: quickly and

adaivar vIdu: reach the eternal abode of sriman nArAyaNan namely paramapadham

Synopsis:

Mandhiramum: manthiram is something that protects the person who tells it not only regularly but also with same undwindled interest towards it. Here “mathiram” refers to the eight syllabled “thirumanthiram”. Thirumazhisai pirAn says “ettezhuthum OdhuvArgal vallAr vAnam aLavE”.

Indha guruvum: The Acharyan who gave and taught the thirumanthiram.

am mandhirathAl sindhanai seiginRa thirumAlum: The person who is being told in thirumanthiram namely sriman nArAyaNan.

nadhalilAdhu: “nandhudhal” refers to a stop/ break due to anything. Hence “nandhalilAdhu” would mean “incessantly”.

enRum aruL purivar yAvar: The person who is the recipient of the grace of those aforementioned three namely “thirumanthiram”, the acharyan who taught it and the object of thirumanthiram that is none other than sriman nArAyaNan

avar idarai venRu kadidhu adaivar vIdu: That person will be liberated from the bondages of this samsAric world and would reach the place of ever lasting happiness which is the nothing but the eternal abode of sriman nArAyaNan. At this juncture, it is good to note the mumukshupadi sUthram “manthirathilum manthirathukku uLLEdAna vasthuvilum manthira pradhanAna Acharyan pakkalilum prEmam gaNakka undAnAl kArya karamAvadhu”.

 

gyAna sAram 28 – sharanAgathi maRROr

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gyAna sAram

Previous pAsuram

                                                                         28nd pAsuram

Synopsis:

In the earlier pasuram of “thappil guruvarulAl”, sVami aruLALa perumAL emberumAnAr talked about how those who had understood the purport of “sharanAgathi” that was told to them by their achAryan. He said that these people are sure to reach paramapadham. In the next pAsuram of “neRi aRiyAdhArum”, he talked about those who did not understand the meaning of sharanAgathi through their achAryan, those who do not have any belief in sharanAgathi as preached by Lord Krishna HIMSELF. He concluded that these two sets of people will never attain paramapdham. In this pAsuram, some truths about sharanAgathi are being dealt. sharanAgathi is nothing but surrendering unto the lotus feet of sriman nArAyaNan and saying “YOUR lotus feet is my sole refuge. I do not have no other go anywhere else”. Please do recollect the meanings of sharanAgathi as revealed in 23rd pasuram (Oozhi vinai kuRumbar). After having surrendered unto the lotus feet of sriman nArAyaNan, if one has wavering thoughts in his or her mind as to whether just falling at the lotus feet would be enough to get moksham and as a result perform some good deeds on his own effort, then sriman nArAyaNan would not honor the sharanAgathi that he did ealier. HE will definitely make that sharanAgathi go futile. This wonderful point of sharanAgathi is what is being explored in this pAsuram.

10527557_834046386613354_7891795563582297209_n

thamizh:

“சரணாகதி மற்றோர் சாதனத்தை பற்றில்
அரணாகாது அஞ்சனை தன் சேயை
முரண் அழியக்கட்டிய வேறோர் கயிறு கொண்டார்பதன்முன்
விட்ட படைபோல் விடும்”

English:

“sharanAgathi maRROr sAdhanathai paRRil
aRanAgAdhu anjanai than sEyai
muRan azhiya kattiyadhu vErOr kayiRu kondu Arpadhan mun
vitta padai pOl vidum”

Verbatim Meanings:

sharanAgathi: sharanAgathi (total surrender) that is being done at the lotus feet of sriman nArAyaNan. One of the salient points of it are that

maRROr sAdhanathai: if a person indulge himself in other activities after losing confidence in his sharanAgathi

paRRil: and if he considers it as an action that would yield good karma

aRanAgAdhu: then, the surrender (sharanAgathi) that this person did earlier, would not rescue him rather would make him and his sharanAgathi act, a failure

anjanai than sEyai: This is similar to how, hanuman, who is the son of anjanA devi

muRan azhiya: was destroyed his mighty valor

kattiyadhu: and was being tied by a weapon called brahmAsthram by the demon indhirajit (son of rAvana).

vErOr kayiRu kondu:  indhirajith did not rely on brahmAsthram and tried to tie him more by petty ropes after losing confidence in the power of brahmAsthram

Arpadhan mun: that made the brahmAsthram to untie itself at the very moment

vitta padai pOl: Similarly, like the brahmAstharam that relieved hanuman

vidum: sharanAgathi would not come to a person’s rescue, rather fail him completely

Meanings:

sharanAgathi: In order to reach sriman nArAyanan, shAsthrAs have prescribed a lot of good ways and deeds. Amongst these, sharanAgathi is the most right way. The reason is that other ways / karmas get created only when somebody does it in the first place. If a person does not do those karmAs, that way simply does not exist for him. sharanAgathi is unlike other good ways, in that it does not exist at one point of time and do not exist at another point of time. sharanAgathi always exists forever and ready to be followed by whoever wants to follow that path. shranAgathi or the path of surrendering is nothing but sriman nArAyanan HIMSELF. HE verily manifests as this great path called “total surrender”.  HE is someone that is characterized by infinite cognizance, ability to execute whatever HE thinks. This particular feature is not a defining characteristic in other ways (karmAs). Since this sharnAgathi is defined by infinite good deeds / karmas (also known as punniyam), this is known as “shAsthram”. To those who fall at the lotus feet of sriman nArAyaNan (who is also known verily as sharanAgathi), HE serves as good deeds and blesses them. Hence, sharanAgathi is nothing but falling unto sriman nArAyaNan’s lotus feet and saying “YOU are my only protection. I do not have any one or any other place to go”. For this way called “sharanAgathi”, the most important and most crucial thing needed is complete faith that has appellations like “mahA visvAsam” or “adhyAvasAyam” as per shAsthrAs. If one were to lose this complete faith, then sriman nArAyaNan, a.k.a “sharanAgathi” would never yield any positive results. In addition to it, the person who surrenders should never have an iota of thought within himself that it was he who did the sharanAgathi. He should never have the “ahankAram” (characterized by I, me etc) and mamakAram (mine). He should be as a person who has no other place to go apart from sriman nArAyaNan’s lotus feet. Such a person is a person who has the requirement to do sharanAgathi. This thought is being reflected by AzhvAr’s “pugal onRilA adiyEn”. If a person were to hate this materialistic life and absolutely yearn to reach the lotus feet of the LORD immediately, HE would make sure that the person reaches HIM instantly. This has been explained in the literature about sharanAgathi.

maRROr sAdhanathai paRRil: One should know the meaning and complete purport of sharanAgathi. After surrendering to the lotus feet of sriman nArAyaNan, one should not don’t himself about this path called “sharanAgathi” and start doing things on his own as a secondary act of saving himself. If for some reason he does that, then sharanAgathi would never stand as the refuge for that person. The sharanAgathi that he did, will not come to his help, rather leave him forever. Hence, it behooves a person to hold on to his faith with utmost steadfastness and not doubt the sharanAgathi and start doing things on his own as an act of saving himself. If he does, then sharanAgathi will fail miserably. This fact is being illustrated by means of a story

anjanai than sEyai: Hanuman, the son of Anjana

muRan azhiya kattiyadhu: muRan refers to strength or might/valor and thus this phrase would mean “to nullify that strength by means of brahmAsthram

vErOr kayiRu kondu Arpadhan mun: The moment when one loses hopes on brahmAsthram and starts to use other petty ropes to tie hanuman (Arthal would mean the act of tying)

 vitta padai pOl: sharanAgathi would fail just like how brahmAsthram would fail if it used in conjunction with other petty ropes

 Remarks: In srirAmayaNam, when hanuman went as messenger to sri lankA, he destroyed the entire ashOka vanam. Indhirajith, who was the son of the king rAvana, fought with hanuman and tied him using brahmAsthram. However, after recollecting the wrath that hanuman incurred on sri lankA and his rakshasas, indhirajith tried to tie him for the second time using all petty ropes possible thinking that it would bolster brahmAsthram. He thought to himself, “would this brahmAsthram suffice to tie a warrior like hanuman” and doubted the power of brahmAsthram. Hence, he went ahead and brought all petty ropes and tied hanuman one more time. Looking at this foolish act of indhirajith, brahmAsthram untied itself and relieved hanuman of all the knots. Similarly, if one were to indulge in other acts apart from sharanAgathi, then sharanAgathi would not yield any result and would leave the person forever in unending trouble. While sharanAgathi is compared to brahmAsAsthram, other good deeds and karmAs that a person does are compared to these petty ropes.

 

gyAna sAram 27 – neRi aRiyAdhArum

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Previous pAsuram

                                                                              27th pAsuram

$6ABE403FF97C9457

thamizh:

“நெறி அறியாதாரும் அறிந்தவர் பாற் சென்று
செறிதல் செய்யாத் தீ மனத்தர் தாமும்- இறை உரையைத்
தேறாதவரும் திருமடந்தை கோன் உலகத்து
ஏறார் இடர் அழுந்துவார்”

English:

“neRi aRiyAdhArum aRindhavar pAR senRu
seRidhal seyyAth thI manaththar thAmum – iRai uraiyaith
thERAdhavarum thirumadandhai kOn ulagaththu
ERAr idar azhundhuvAr”

Synopsis:

In this pAsuram, svAmi aruLALa perumAL emberumAnAr talks about three types of people. He says that those three types of people would never the eternal abode of sriman nArAyaNan namely ‘paramapadham’ but would keep themselves in the midst of troubles that the worldly births and death cause.

Phrasal Meanings:

aRiyAdhArum Those who don’t know
neRi means
aRindhavar pAR senRu Those who go to a guru who knows the means already yet
seRidhal seyyA does not make his guru happy by not obeying him and doing service unto him and
thI manaththar thAmum those who possess a ill heart and
iRai uraiyaith thERAdhavarum those who does not have belief in “sharanAgathi” shAsthram as told by krishnA in HIS bhagavad gIthai; Such people will
ERAr will not reach
ulagaththu paramapadham where is the King is none other than the
thirumadandhai kOn One who is the King of srimahAlakshmi; Such people
azhundhuvAr will get immersed in
idar the samsaric ocean that is the source of all troubles.

neRi aRiyAdhArum:  There are some people who does not know the path/means to break the shackles of birth and death that happens again and again. They just can’t seem to figure out the way to get out of this loop and are struck in it forever. Such people are being referred to here.

aRindhavar pAR senRu seRidhal seyyAth thI manaththar thAmum: These refer to those people who does not go to a guru (Acharyan) who knows the means to break free from the samsAric (worldly) bondage of births and deaths as shown by the phrase “mARi mARi pala piRappum piRandhu”. These people do not fall under the lotus feet of a guru. Even if they do reach their respective gurus, they do not have a proper conduct towards HIM. Even though the guru is ready to tell the means to break the bondage of births and deaths, the very behaviour of these people would prohibit the guru to tell the secret to them. The reason is that they do not oblige their guru and do services that would please them. They do not request politely with the guru the means to break the bondage. They do not do any kind of work that their guru asks them to do ever. They do not interact closely with guru at all. However, they regard their guru as just another human being and find numerous imperfections in the guru just like how one would find innumerable faults with other normal person. Such people are being describe in this paragraph.

iRai uraiyaith thERAdhavarum: There are yet another group of people who does not have a strong belief in sharanAgathi (total surrender unto the lotus feet of sriman nArAyaNan) shAsthram. The sharanAgathi shAsthram was given by Lord krishna to arjunA in the 18th chapter of HIS “bhagavad gIthai”. Though HE spoke to arjunA, He just used him as a means. HIS ultimate audience was laymen like us and so he just used arjunA as a representative for us.

thirumadandhai kOn ulagaththu ERAr: These people would never go to “srivaikuntam” or “paramapadham” that is being described as the eternal abode of perumAL who is the husband of pirAtti.

idar azhundhuvAr: These people would forever be immersed in this woeful world of sorrows and be born again and again. They experience all the pain and would never be able to reach HIS eternal abode of paramapadham. svAmi aruLALa perumAL emberumAnAr says that they will suffer immensely forever.

 

gyAna sAram 26 – thappil guru aruLAl

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Previous pAsuram

                                                                           26th pAsuram

ramanuja

thamizh:

“தப்பில் குரு அருளால் தாமரையாள் நாயகன் தன்
ஒப்பில் அடிகள் நமக்கு உள்ளத்து – வைப்பென்று
தேறி இருப்பார்கள் தேசு பொலி வைகுந்தத்து
ஏறி இருப்பார் பணிகட்கே ஏய்ந்து”

English:

“thappil guru aruLAl thAmaraiyAL nAyagan than
oppil adigaL namakku uLLaththu – vaippenRu
thERi iruppArgaL thEsu poli vaigunthaththu
ERi iruppAr paNigatkE Eyndhu”

Synopsis:

The path of total surrender unto the lotus feet of sriman nArAyaNan (also known as sharanAgathi) is a path that was told by perumAL sriman nArAyaNan Himself. Tamil poet thiruvaLLuvar says, “poRi vAyil aiyndhaviththAn poydhIr ozhukka neRi”. Here the words have to be understood as in “aiyndhaviththAn Agira iraivanAl sollapatta uNmayAna neRi ozhukka neRi” that means that it is God Who told about the path that is flawless and impeccable. thiruvaLLuvar in an another poem that starts with “paRRaRRAn paRRinai”, where he says “iraivan odhiya vIttu neRi”. This neRi is nothing but the path of total surrender (sharanAgathi). This act of totally surrendering oneself unto the lotus feet of sriman nArAyaNan has always to be done with the aid of one’s guru. One should learn the deeper meanings of sharanAgathi from one’s guru. Those who do so and gain undisputed belief in it, would reach the eternal abode of paramapadham and do uninterrupted kainkaryam there.

Phrasal Meanings:

aruLAl With the divine blessings of
guru a guru who has
thappil no imperfections in knowledge and practical implementation of the knowledge
thERi iruppArgaL those who sternly believe in the fact that the
oppil matchless
adigaL lotus feet of
thAmaraiyAL nAyagan than husband of pirAtti, aka perumAL’s is the only
vaippenRu deposit at
uLLaththu the heart at the heart of us who
namakku does not have any knowledge at all; Such persons will be
ERi on the right track on the path towards paramapadham
paNigatku subsequently do kainkaryam at paramapadham
Eyndhu iruppAr and will be more than befitting to the role that will be performed there at paramapadham which is described as
thEsu poli resplendent
vaigunthaththu eternal abode known as “srivaikuntam” or “paramapadham”.

thappil guru aruLAl: “thappil guru” would refer to a guru who does not do anything wrong ever. As per the thirukuRaL phrase “kaRka adhaRku thaga niRka”, the fact that the guru does not do anything wrong is a result of the knowledge he had gained earlier.
thAmaraiyAL nAyagan than: It refers to the husband of “thiru (piRatti)”, who is none other than sriman nArAyaNan HIMSELF.  The phrase would point meanings revealed in two places: (1) “sriman” and (2) nArAyaNa. Both these are in the first half of dwaya mahA manthram. “thAmaraiyAL nAyagan” would point to the fact that perumAL never gets separated from her. This is reflected in “sriman” in dwaya mahA manthram. “nAyagan than” would reveal the meanings of “nArayaNan” in “sriman nArayaNan” in dwayam. These two are needed to uplift a devotee. HIS qualities like vAthsalyam, svAmithvam, sausElyam, saulabhyam are needed just right when HIS devotee surrenders himself to HIM. After surrendering, HIS qualities like gyAnam (knowledge/wisdom) and shakthi (power to do things) are needed in addition to other qualities like prApthi and pUrthi. The phrase “nAyagan than” specifically covers these qualities of perumAL as covered in the “nArayaNan” in dwaya mahA manthram

oppil adigaL:  This refers to the “incomparable lotus feet” of sriman nArayaNan, that covers the meanings impregnated with the word “charanau” in dwaya mahA manthram. The reason HIS lotus feet is often described as “incomparable” is because of the ability to protect any devotee without seeking the help of something else.

namakku uLLaththu -vaippenRu: This refers to devotees like us. In order to be the recipient of HIS grace, there is no other refuge for anyone. As per the universal truth, there is indeed no other way except HIMSELF. Thus, “us” includes all of us who have realized this truth and this group of people is what is being described by the phrase “namakku”. Such devotees who have HIS lotus feet in their heart, consider it to be their “savings deposit” / “treasure”. Thus, the phrases in “charanau” and “prapadhyE” in dwaya mahA manthram is being referred by this. The reasons is as follows: If a person has a treasure, he can do anything that he wants. Likewise, if a person has in himself, the divine lotus feet of sriman nArayaNan, he can accomplish anything that he wants because he can meditate upon the Lord by thinking “HIS lotus feet alone is my sole refuge”. Hence, the comparison of HIS lotus feet to a treasure is perfectly fine. Moreover, when we say to catch hold of HIS lotus feet, it is a mental act and not a physical act. This is often times being called as “mAnasa swIkAram” and so is an act of mind rather than a physical act.

thERi iruppArgaL: Those who are unshakable in their belief about HIS lotus feet in their hearts. It is interesting to note that even though one may seek HIS lotus feet as their sole refuge and worship in their hearts. However, in order to have an unshakable belief in it is not an easy task. Thus, “thERi iruppArgal” includes those group of people who are steadfast in this belief. To a person who has done sharanAgathi, this belief is of utmost interest. If ever there is a lapse in this belief, then he cannot go to paramapadham. To such persons who has this certain belief, the gain of such a belief is being described in the ensuing lines.

thEsu poli vaigunthaththu: They would reach the final destination of ever resplendent “paramapadham” that is being described as “azhivil vIdu. In paramapadham, one can experience the highest bliss and can do service forever that would please sriman nArayaNan.

ERi iruppAr paNigatkE Eyndhu: These devotees would be suited and be ready to do service at paramapadham. “paNigal” refers to services done to sriman nArayaNan. “Eyndhu iruppAr” is being ready / qualified to do such a service to the highest sriman nArayaNan. There is yet another meaning if we take the second meaning of “paNi”. “paNi” can refer to “AdhisEsha” and so would mean here that these devotees would be comparable to Aadisesha. This means that just like how AdhisEsha does eternal service to sriman nArayaNan, the devotees will also be able to do it. The services that Aadisesha does are being beautifully described in “senRAl kudayAm, irundhAl singAsanamAm, ninRAl maravadiyAm, nIL kadaluL enRum punaiyAm maNi viLakkAm, pUmpattAm, pulgum aNaiyAm thirumArkku aravu”.

gyAna sAram 25 – aRRam uraikkil

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                                                                               25th pAsuram

lord-maha-vishnu

thamizh:

“அற்றம் உரைக்கில் அடைந்தவர் பால் அம்புயைகொன்
குற்றம் உணர்ந்திகழும் கொள்கையனோ? – எற்றே தன்
கன்றின் உடம்பின் வழுவன்றோ? காதலிப்பது
அன்றதனை ஈன்றுகந்த ஆ”

English:

“aRRam uraikkil adaindhavar pAl ambuyaikOn
kuRRam uNarndhigazhum koLgaiyanO? – eRRE than
kanRin udambin vazhuvanRO? kAdhalippadhu
anRadhanai InRugandha A”

Synopsis:

In the previous pAsuram, svAmi aruLALa perumAL emberumAnAr described how perumAL would not pay any heed to the mistakes done by HIS devotees. Even if someone points at the mistakes of a person, HE would never treat them as blemishes. Instead HE would treasure them as a thing of enjoyment. The reason behind this is because HE has a very important quality known as “vAthsalyam”. HE is known as “vathsalan” because of this quality. This is the quality by which HE treats the blemishes as blessings. HE would treat the past mistakes / blemishes of a person and would treasure them as something that is so enjoyable to HIM. So, even if someone were to argue against perumAL that there still remains some mistakes that HE need to take care of, since HE does not treat them as blemishes and instead treat them as “blessings”, there is absolutely no need for anyone to be afraid of their past karmas. This is what is illustrated in this pAsuram.

Phrasal Meanings:

aRRam uraikkil adaindhavar pAl ambuyaikOn – If one were to tell certainly, to the ones who have taken refuge at the feet of perumAL who is the husband of the one who sits on the lotus flower,

kuRRam uNarndhu igazhum koLgaiyanO?notices the mistakes of His devotees and would dislike them, would this be true?

eRRE than kanRin udambin vazhuvanRO? kAdhalippadhu – No! Just like the mother cow happily cleans out and licks the impurities from the body of its calf

anRadhanai InRugandha A – soon after delivering the calfaRRam uraikkil: This phrase would mean “if one were to tell with certainty”, i.e., if one were to ascertain something as final and concrete, here it is.

adaindhavar pAl: svAmi aruLALa perumAL emberumAnAr refers to devotees of srIman nArAyaNan towards whom the latter behaves in a particular manner that is being detailed in the ensuing phrases.

ambuyaikOn: perumAL srIman nArAyaNan is being referred by many adjectives like husband of thiru, elder brother of lakshmaNan etc.

The word “pAl” is a case ending in thamizh that means “towards”. Hence, in this context, the name “ambuyaikOn” would imply that the devotees go through via pirAtti and so perumAL would definitely accept them. Since perumAL had accepted HIS devotees because he had come to HIM via HIS consort namely pirAtti, HE would never pay any heed to the sins. This is because it is her inherent character. After accepting a person, pirAtti would want to test the resolve of perumAL as in if HE had accepted wholeheartedly or just for the sake of it. She would talk about all the sins of this persons so as to see if perumAL rejects the person because of sins. However, perumAL would not do that ever. He would reply to pirAtti, “en adiyAr adhu seyyAr” (MY devotee will commit those sins). Thus, it only strengthens the point that HE will accept a person wholeheartedly and would never leave him for he has come unto HIM through pirAtti. HE would even go one step further than pirAtti would tell her, “Even if it is true that MY devotee had committed sins as described by you, it will be for a bigger and a larger cause. Hence I would not treat them as sins in the first place because it has ended up as good later”. This is the conversation between perumAL and pirAtti as told by periyAzvAr thirumozhi pAsuram 4.10.2.

 kuRRam uNarndhigazhum koLgaiyanO?:  svAmi aruLALa perumAL emberumAnAr ascertains something by means of asking a question. He asks if perumAL is that type of a person who would hate HIS devotee because the latter had committed innumerable sins? The reason this question was raised in the first place is to let the readers know that by asking it, there is an obvious negation as the answer that would reinforce the underlying point. “koLgai” is own’s nature which is nothing but accepting a devotee just because he has been recommended by HIS consort. HE would never know the sins of HIS devotees. Even if pirAtti counter argues to check HIS steadfastness, HE would treat those sins as an object of enjoyment. HE would never develop hatred towards that person in lieu of the sins. This is HIS inherent nature and hence HE is being known as “vasthsalan” because of this character that is known as “vAthsalyam”. “vAthsalyam” is treating blemishes as blessings. “vathsam” is a cow that is just born and the love its mother has on itself is known as “vAthsalyam”. perumAL is known as “vathsalan” because of HIM having this particular character that will be illustrated with an example in the next paragraph. Here, svAmi aruLALa perumAL emberumAnAr answers to the question as in where did he see this display of character in the real world.

 eRRE than kanRin udambin vazhuvanRO? kAdhalippadhu anRadhanai InRugandha A: “eRRE” is an exclamation. One who does know about this quality called “vAthsalyam” will be the ones who would think that perumAL would have hatred towards those who commit sins. svAmi aruLALa perumAL emberumAnAr lets out an exclamation here to ask does people do exist like this in the first place who does know about HIS vAthsalyam? The quality of “vAthsalyam” is being illustrated now with an example. A cow would never eat impure grass, i.e. a grass that someone had stepped upon. However, when it delivers its baby, it licks and relished all the impurities in its baby’s body. As they say “InRa pozhudin peridhuvakkum”, the mother cow showers its complete love on its calf’s body that is just born. Likewise, perumAL would treat all those innumerable accrued sins over eons of a devotee as an object of enjoyment. HE would never hate him just like how a cow would never hate its calf. Whenever, our pUrvAcharyas illustrate the quality of “vAthsalyam”, they talk about this example. “vathsam” is calf and as seen earlier the love that its mother has is known as “vAthsalyam”. This quality can be seen only in perumAL forever and no one else. So, this quality is often times referred as “godly”. svAmi aruLALa perumAL emberumAnAr is awestruck by this particular quality of perumAL and that is why lets out an exclamation “eRRE”.

gyAna sAram 24 – vaNdu padi thuLaba

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Previous pAsuram

                                                                                24nd pAsuram

svayam11

thamizh:

“வண்டு படி துளப மார்பினிடைச் செய்த பிழை
உண்டு பல என்று உளம் தளரேல் – தொண்டர் செய்யும்
பல்லாயிரம் பிழைகள் பார்த்திருந்தும் காணும் கண்
இல்லாதவன் கான் இறை.”

English:

“vaNdu padi thuLaba mArbinidaich seydha pizhai
uNdu pala enRu uLam thaLarEl – thoNdar seyum
pallAyiram pizhaigaL pArththirundhum kANum kaN
illAdhavan kAN iRai”

Synopsis:

When sAsthras talk about the types of karmas, it classifies them into three types namely; past karmas, present karmas and future karmas. In the previous pAsuram (#23), svAmi aruLALa perumAL emberumAnAr focused on past karmas. In this pAsuram though,he talks about the present karmas. He tries to console the heart that is saddened due to the thought of committing a lot of karmas. He goes ahead and says that srIman nArAyaNan would not pay any heed to the karmas that HIS true devotees perform without their conscience. He will see those karmas of them but would just dismiss as if HE did not see anything.

 Phrasal Meanings:

vaNdu padi thuLaba mArbinidai – The karmas we do against, perumAL who has a thiruthuzhAi garland adorned in his chest, which is full of honey bees that are crowding the thiruthuzhAi buds,

cheydha pizhai uNdu pala enRu uLam thaLarEl – are innumerable and we may be frightened of the same, but fear not

thoNdar seyum pallAyiram pizhaigaL pArththirundhum  – as srIman nArAyaNa does not pay heed to the karmas that HIS true devotees perform unknowingly

kANum kaN illAdhavan kAN iRai – and ignores them as if He saw nothing, similar to a person who cannot see

vaNdu padi thuLaba mArbinidaich seydha pizhai: The bad karmas that are done towards perumAL srIman nArAyaNan who adorns a beautiful thiruthuzhAi garland that attracts a number of honeybees that come to drink the nectar in it. We may get a question here as to why does svAmi aruLALa perumAL emberumAnAr describe perumAL as the ONE who has the beautiful thiruthuzhAi garland. The reason is that HE always shows HIMSELF as beautiful to those who had taken refuge at HIS lotus feet. They will want to be immersed in HIS beauty always. Once they have surrendered unto HIM, they will never commit anything that is deemed “bad”. Even if they had committed them unknowingly, HE would not pay any heed to them. HE would want them to enjoy HIS beauty once they have surrendered unto HIM. It is to illustrate this fact that HE adorns HIMSELF beautifully with a thiruthuzhAi garland.

uNdu pala enRu –  Even when one had done total surrender unto srIman nArAyaNan, because of his body that is being controlled by the five senses, there are umpteen chances to commit mistakes. It is said in thirukuRaL that “uran endRum thOtiyAl Or aindhum kAppAn”. This is a comparison wherein the five senses are compared to an elephant and the mind as the controlling stick. It is extremely difficult to control the senses. svAmi thirumangai AzhvAr says, “aivar aRuthu thindRida anji nin adaindhEn”. svAmi nammAzhvAr says “uNNilAviya aivarAl kumaithItRi”. Hence we can understand that because of these five senses thare are innumerable opportunities for one to commit mistakes even after performing saraNAgathi, due to the association of those senses with the body. When this happens, the person’s mind starts to tremble at the grave mistakes he had committed.

 uLam thaLarEl: To such a mind, this phrase offers consolation in the form of “Hey mind! Do not worry and do not tremble!!! The word “uLam” is a shrunken version of “uLLamE” as per thamizh grammatical format of “makara Iru viLi vEtRumai”.

thoNdar seyum: thoNdar refers to srIman nArAyaNan’s devotees.  Here it also means those who are controlled and triggered by senses yet who  are always are at the lotus feet of srIman nArAyaNan. It can also mean those who are servants of srIman nArAyaNan. Hence, the phrase “thoNdar seyum” would point to all those devotees of srIman nArAyaNan who consider themselves as servants to their eternal master srIman nArAyaNan.

pallAyiram pizhaigaL: This would mean “innumerable mistakes”. If we were to identify the reason for these mistakes, we can see that it is due to the body that is always constrained by three types of guNams viz., “sathva guNam”, “rajO guNam” and “thamO guNam”. These three trigger pure, anger/activities and sleep characters in a person. Due to the influence and interaction of these one commits innumerable mistakes daily without his conscience. “pizhai” would mean “pApam” or mistake. When a person commits a mistake within a split second, it would take thousands and thousands of brahmA years to wipe out the sin. It may be good to recall that 1 brahmA year is several trillion human years. Thus we can see that it is almost impossible to wipe out the effect of any small mistake of ours. The mistakes that are being referred here are : doing things that are condemned by sAsthras that includes torturing others, praising others, desiring someone else’s wife, usurping someone else’s wealth, telling lies and eating that are not supposed to be eaten. The other category of mistakes are not doing things that are prescribed by sAsthras that includes commiting apachAram (sins) towards perumAL which is comparing perumAL srIman nArAyaNan to inferior demi gods, finding unfounded faults in HIS incarnations, researching upon the items with which perumAL’s deity statue is being made, incomplete worships, stealing the items required for worship, either deliberately or stealthily, assisting someone who is stealing, getting those stolen products via either begging or by authoritativeness etc. When a person develops hatred towards fellow devotees because of materialistic pursuits, it is also counted towards these sins.

iRai pArththirundhum kANum kaN: srIman nArAyaNan is the ONE who is present in everything and thus knows what is happening always. Such a supreme god srIman nArAyaNan, even though He does see these innumerable sins commited by HIS true devotees after their complete saraNAgathi, HE will act as if HE did not see anything. Here “kaN” would metaphorically mean knowledge.

illAdhavan kAN: As we saw earlier that “kaN” denote knowledge, this would mean “ONE who does not have knowledge”. So perumAL srIman nArAyaNan would be in-cognizant of HIS devotee’s actions. The word “iRai” in the previous paragraph can also mean “a small amount”. So, when it is used in such a usage, it would mean that HE would not even know HIS devotees action not even a small amount or a single bit. This goes ahead to establish that HE will ignore their unconscious mistakes completely. This is also being reinforced in srI vishNu sahasra nAma sthOthram as “avigyAtha”.

Hence the overall meaning of this pAsuram is that one does not have to fear for his actions, after saraNAgathi. The eternal master srIman nArAyaNan would not take cognizance of these actions/mistake as He would just ignore them.

 

gyAna sAram 23 – Uzhi vinaik kuRumbar

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gyAna sAram

Previous pAsuram

                                                                        23nd pAsuram

reclinevishnu

thamizh:

“ஊழி வினைக் குறும்பர் ஓட்டருவர் என்றஞ்சி
ஏழை மனமே! இனித் தளரேள் – ஆழி வண்ணன்
தன்னடிக் கீழ் வீழ்ந்து சரண் என்று இறந்தொருகால்
சொன்னதர் பின்  உண்டோ? துயர்”

English:

“Uzhi vinaik kuRumbar Ottaruvar enRanjchi
Ezhai manamE! inith thaLarEl – Azhi vaNNan
thannadik kIzh vIzhndhu saraN enRu iranthorukAl
sonnadhaR pin uNdO? thuyar”

 Synopsis: 

 This pAsuram consoles all those who are afraid with the thought that their karmic actions would continue to follow them and haunt them forever. This pAsuram stresses the fact that after total surrender (saraNAgathi), there is no sufferings due to our karma in the past. This is the crux of this pAsuram.

 Verbatim Meanings:

Uzhi vinaik kuRumbar Ottaruvar enRanjchi – Past karmA will haunt and scare you

Ezhai manamE! inith thaLarEl -– but, the heart without knowledge, do not fret
Azhi vaNNan thannadik kIzh vIzhndhu saraN enRu iranthorukAl – because you can fall at the feet of the one with the color of the ocean and tell HIM that HE alone is your savior.
sonnadhaR pin uNdO? Thuyar – After saying that HE is your savior, can you really worry about karmA or any associated suffering? No!

 Explanation:

 Uzhi vinaik kuRumbar:  Past karma is being given a form and shape here. It is being personified as a wicked person and called “kuRumbar”.

“Uzh” refers to old and so “Uzh vina” is old (past) karma. The reason past karmas is personified here is because of the level of bad influence it exerts on a person, like how they say “azhukARu ena oru pAvi”. They say “kayamai ennum paNbuchol” where the atrocities of material things is being personified into a living person. The atrocities are so high that it can be compared to a group of person. Likewise, there are a group of people (kayavar) who are very strong. Using their strength, they would make a whole country slave of themselves and rule them as per their whims and fancies. Similarly, this person called “kurubmbar” who are big group of past karmas take a person according to however they want. There is also one more evidence to this personification application in “kangul kuRumbar”. Here kangul (night) plays the role of kuRumbar. Yet another phrase would be “aivar” where the five sense is being personified.

 Ottaruvar enRanjchi: kuRumbar would keep running behind one’s back to haunt them. The use of the word “Ottaruvar” is to signify that these past karmas come back faster than one would think.

Ezhai manamE!: Oh my foolish heart!!! svAmi aruLALa perumAL emberumAnAr says the heart is foolish because it does not know that a) perumAL is the ONE who never relinquishes those who had done total surrender to HIS lotus feet (HE shows through HIS hand that “let you don’t fear”) b) the greatness of the wonderful path of saraNAgathi that leads to the impeccable srivaikuntam c) the benefits to the person who had done saraNAgathi. Looking at this foolish and pitiable heart, some consolation is being offered in the subsequent lines of this pAsuram.

 inith thaLarEl: Even one has a lot of jitters before doing saraNAgathi, there is absolutely no need of any such jitters or fear after saraNAgathi. Since the greatness of sharanaAgathi is such that, svAmi aruLALa perumAL emberumAnAr consols his heart.  This is similar to how krishna consoled arjuna by saying “do not fear. I am there for you”. The word “ini” that means here afterwards refers to the time after saraNAgathi was performed.

 Azhi vaNNan: The ONE who is like an ocean. HE is like an ocean with greater depths of character. HE is the ONE who is like an blue hued ocean that removes any sorrows of those who look at it.

thannadik kIzh vIzhndhu: This phrase would mean “to fall at the lotus feet of the ocean hued perumAL”, akin to how thirumangai AzhvAr exclaimed “Azhi vaNNan nin adiyiNai adaindhEn”.

 saraN enRu iranthu orukAl sonnadhaR pin: After saraNAgathi is performed by saying, “YOU should be the sole refuge”, there is no fear. This statement should be said only once. There is absolutely no need to do saraNAgathi more than once. It defeats its very purpose and theme. Hence it behooves oneself to be cognizant of the fact that saraNAgathi needs to be performed once and exactly once wherein the person request perumAL that let HIS lotus feet be the sole refuge for him.

 uNdO? thuyar: Hence, after saraNAgathi is done, will there be any way for the past karmas to follow and haunt us? Never. Right when the person falls at the lotus feet ot perumAL, all his past karmas and his future karmas would  be destroyed as described in the shAsthrams (Andal says “pOya pizhayum pugudharuvAn nindRanavum). Thus the essence of the pasuram is that for all those who had performed saraNAgathi, all the past karmas get destroyed like how cotton is destroyed in fire. Hence, the past karmas would not cease to exist in order to haunt that person. So there is no need to fear of one’s past karmas anymore after saraNAgathi.