SrI: SrImathE SatakOpAya nama: SrImathE rAmAnujAya nama: SrImath varavaramunayE nama:
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Introduction (given by maNavALa mAmunigaL)
Those who saw amudhanAr becoming happy in this way, said that with the help of authoritative texts others would have identified that eeSvaran is the lord, even if emperumAnAr had not done all these (debates, etc); amudhanAr replies that if emperumAnAr had not removed the darkness instigated by kali yugam, then there would not be anyone who would determine and understand that it is only eeSvaran who is the lord of AthmA.
Introduction (given by piLLailOkam jIyar)
“You said in many ways in earlier pAsurams that emperumAnAr saved the vEdhas, and saved its meanings; even if he had not done those helps, since the learning sentient beings are eternal (and that knowledge eternal), and the vEdhas are also eternal, would they not learn completely learn the vEdhas and become clear that SrIman nArAyaNan who is said in them is the lord for the AthmAs, and get saved?”; amudhanAr replies that since the darkness of kali (yugam) which spans the whole world and is a hurdle for knowing the true meanings, if emperumAnAr had not incarnated, gained expertise in all the vEdhas, and due to the brilliance had from it driven away that darkness by kali yugam, it is not possible for anyone in this world to know that nArAyaNan is the all encompassing lord for everyone.
kadal aLavAya thisai ettin uLLum kali iruLE
midai tharu kAlaththu irAmAnusan mikka nAn maRaiyin
sudar oLiyAl avviruLAith thuRandhilanEl uyirai
udaiyavan nAraNan enRu aRivArillai uRRu uNarndhE 59
Word by word meaning (given by maNavALa mAmunigaL)
kadal aLavAya – seas that surround all four sides
thisai ettinuLLum – in all the directions
kali iruLE – thamas in the form of ignorance instigated by kali yugam
midai tharu kAlaththu – and putting pressure on us; during such time,
iRAmAnusan – emperumAnAr,
thurandhilanEl – had not driven away
avviruLai – that thamas
sudar oLiyAl – using the unlimited brilliance of
mikka – the most distinguished authoritative reference
nAn maRaiyin – that is, the four vEdhas,
aRivAr illai – there is no one who could know
uRRuNarndhu – by inquiring well and
nAraNan enRu – understand that He is the one denoted by the word nArAyaNan,
uyirai udaiyavan – He who is the lord of AthmA, since He is the whole (prakAri), and everything other than Him being parts (prakAram).
sudar, and oLi to imply ample level of brightness/brilliance.
kadal aLavAya thisai ettin uLLum – having it identified based on the seas around on all four sides, all the surface of earth in all eight directions.
kali iruLE midai tharu kAlaththu – As said in ‘kalErdhdhOshanidhE:’ (kali is the holder of wealth of blemishes), the kali due to his nature creates decline of knowledge in people, pushing aside the path of good, and due to this the darkness that is ignorance it created stays closer and puts pressure on everyone and spawns everywhere; during such time; that is, during the time kali is ruling; midai – pushing closer.
irAmAnusan – emperumAnAr who from the head of sky (the other world), incarnated in the place of this world;
mikka nAn maRaiyin – As said in ‘mikka vEdhiyar vEdhaththin ut poruL’ , and ‘sudar migu suruthiyuL’, vEdham which is the most distinguished authority of reference, and which in detail shows the nature, form, and qualities of sarvESvaran, and which is authorless, eternal, and without any blemishes, and in the four forms of rig, yajur, sAma, and atharvaNa; such vEdham’s –
sudar oLiyAl – amudhanAr is using the phrase ‘sudar OLi’ since vEdham is ‘sudar migu suruthi ‘, its brightness grew and destroyed the philosophies not accepting vEdhas, and its brilliance grows further and further more, and reaches everyone; by such unending (sudar) brightness (oLi) of vEdham;
avviruLai – As said in ‘agyAna thimirAndhasya’,(with disease in eye or due to darkness cannot see things clearly (ignorance)) ‘agyAna dhvAntha rOdhAdh’ (darkness create ignorance), the darkness that is ignorance created due to the sins instigated by the kali;
thurandhilanEl – even though the authoritative reference is eternal and everlasting, the learners are also eternal and everlasting (Athmas), the concept of time also being eternal and everlasting, it is not mentioned in any SAsthram that there is even one who by himself learned and understood its meanings and it became clear and got saved.
Since it is said in Sruthi, smruthi, etc., as ‘yasya dhEvE parA bhakthi: yathA dhEvE thathA gurau, thasyaidhE kadhithAhyarthA: prakASanthE mahAthmana:” (one how got the devotion towards emperumAn, should also be devoted to the guru who showed that emperumAn; mahAthmas show this to us),
“gyAna anjana SalAkayA”, (knowledge is the black paste applied to eyes for bright vision, and key is use to open up and get the light (knowledge) – done by guru),
“chakshur unmileetham yEna thasmai thadh kuravE nama: (doors that are eyes were closed, and guru opened it with key that is knowledge; respects to such guru),
“ nArAyaNObhi vikruthum yAdhi gurO: prachyuthasya dhurbhbhudhdhE: – kamalam jalAdha bhEdham Soshayathir avir na dhOshayathi” (while nArAyaNan would wish to do only good for us, if we separated from guru then like a flower separted from water that becomes dry and spoiled, our knowledge would become dry and dull, and would not make it bright),
and since aruLALap perumAL emperumAnAr divines “enRum anaiththu uyirkkum eeram sey nAraNanum, anRum than Ariyan pAl anbu ozhiyil, ninRa, punal pirindha pankayaththaip pongu sudar veyyOn, anal umizhndhu thAn ularththi aRRu [gyAna sAram pramEya sAram]” ,
and since it is said “svAbhimAnaththAlE eeSvara abhimAnaththaik kulaiththuk koNda ivanuku AchArya abhimAnam ozhiya gadhi illai enRu piLLai pala kAlum aruLich cheyyak kEttirukkaiyAy irukkum [SrI vachana bhUshaNam]” (due to own feeling of independence, we lost the love of emperumAn, and so the only way for us to reach goal is to have the love of AchAryan),
if emperumAnAr had stayed put and had not been kind, thinking ‘avar avar vidhi vazhi adaiya ninRanarE ‘, instead of making such darkness that is ignorance run away as said in ‘summenAdhE kai vittu Odi thURugaL pAyndhana’.,
uyirai udaiyavan nAraNan enRu – ‘pathim viSvasyAthmESvaram’, (He is the lord for all the worlds, He the eesvaran to Himself), ‘yachchakinchij jagath yasmin thriSyathE SrUyathEpivA, anthar bahiScha thath sarvam vyApya nArAyaNasthitha:’ (whatever is seen, heard, etc., in everything emperumAn is present as antharyAmi, and is spread everywhere), and
‘nigaril pugazhAy ulagamUnRudaiyAy’, and
as said in ‘yadhaNdam aNdAnthara gOcharam cha yath dhaSoththarNyAvaraNAniyAnicha, guNA:pradhAnam purusha:param padham parAthparam brahmachathE vibhUthaya:’, (everyone and everything in all the worlds belong the places of yours), since He is being the whole/holds (prakAri) and everything other than Him being parts/held (prakAram), SarvESvaran who is referred to by the word nArAyaNan, He is one having these three types of sentient as His servants;
such knowledge –
uRRu – having dedication to, and understanding clearly (such about emperumAn),
aRivAr illai – there is no such people to know that (about emperumAn);
Since it is said as ‘bibEdhyalpa SruthAth vEdhOmAmayam pratharishyathi’, (vEdham is afraid about those who give incorrect meanings to it), it is concluded that even that would result in danger to ones true nature (svarUpa nASam), and not achievement according to true nature (svarUpa sidhdhi).
abhiyukthar also divined this meaning in ‘nirAlOkE lOkE niravadhi parasnEha bharithO yathikshmAbrudhdheepOyadhi nakila jAjvalyatha iha – ahamkAradhvAntham vijayathu kathamkAramanakA: kudharkka vyALauLakam kumathi mathi matha bAthALa guharam’. (~ in the pit that is having bad animals that is those who give incorrect meanings to vEdhas, where we who were innocent (not knowing vEdhas, so not giving wrong meaning) are stuck, and in such dark world, the mountain that is emperumAnAr is the bright light, with the ghee being devotion to emperumAn, ghee not having any residue being the devotion without expecting anything in return – without that light we would not have been able to come out of that darkness).
From AzhwAr thirunagari SrI u.vE. vidhwAn thirumalai nallAn chakravarththi rAmakrishNa iyengAr’s ‘amudha virundhu’ :
kadal aLavAya .. midai tharu kAlaththu – If emperumAnAr had not shown us the main aspect that is our relation with emperumAn as the form of SarIra Athma bhAvam (we AthmAs are part of his body), who would be able to know in this world in this kali yugam? The main aspect, termed, ‘pradhAna prathi thanthram’, are aspects very important in our philosophy which others do not hagree but we consider as very important – the nature of our relationship with emperumAn, here.
mikka nAn maRaiyin … thurandhilanEl – In the jail in the darkness of night, the light of knowledge, that kaNNan who is ‘Ayar kulaththinil thOnRum aNi viLakku’ (the light that appeared in the class of cowherds), appeared. In this world that is having no light (knowledge), when the darkess of kali was ruling, the light on top of the mountain that is emperumAnAr appeared.
Even though the four vEdhas are always there, it is possible for emperumAnAr only to use that light and remove the darkness in this world.
avviruL – That darkness – since it is driven away by emperumAnAr, and is not to be seen, amudhanAr is saying that darkness.
uyirai udaiyavan .. nAraNan … uRRunarndhE – uyir -> AthmA (the class of them). udaiyavan – He who possesses those Athmas (as His property). nAraNan -> is from samskrutha word nArAyaNan. It means He supports us, and also that He is present within the jeevAthmA (antharyAmi). Since body is supported by AthmA, here Athmas are body of Him which are supported by Him. Such is the relationship between Athmas and emperumAn. Due to such nature, similar to how AthmA is the one that controls the body, He being the AthmA for the jeevAthmas, He controls these Athmas.
If emperumAnAr had not shown these meanings who would be able to know and understand them?
Now, like how in this world the AthmA makes use of one’s body for its own purposes, paramAthmA also for His enjoyment (bhOgam) and play (leelai), he peruses all the AthmAs and things, He is the owner/lord for these worlds. Lord is the one who make use of , and servants are ones who let Him make use of them. Because AthmAs are servants of Him, doing activities to make Him happy is the goal for AthmAs.
emperumAnAr drove away the darkness and in that light we see what he showed, and we understand these importants aspects.
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