rAmAnusa nURRanthAdhi – 99 – Part 3

SrI:  SrImathE SatakOpAya nama:  SrImathE rAmAnujAya nama:  SrImath varavaramunayE nama:

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thaRkach chamaNarum sAkkiyap pEygaLum thAzh sadaiyOn
soRkARRa sOmbarum sUniyavAdharum nAn maRaiyum
niRkak kuRumbu sey neesarum mANdanar neeNilaththE
poRkaRpakam em irAmAnusa muni pOndha pinnE – 99


vyAkyAnam – continued – Part 3

(Continuing from about how emperumAn by Himself (as buddha), and through rudhran got the asuras and rakShasas who did not follow His orders, to get confused by introducing these other philosophies).

In mOksha dharmam of mahAbhAratham, sarvESvaran told about this:

bhudhdhO nAma munirbhUdhvA mOhayishyAmi mAnavAn’ (I am budhdha and am going to confuse people),–

‘thadha:paSchAth bhavishyanthi muNdA:kAshAya vasasa: (After my incarnation many would shave their head fully, wear kAshAyam, and roam around)-

thEshAm alpa tharO dharma: iha lOkE parathra cha’ (They (baudhdhas) will possess lowly religious manner in here and in the other world as well) –

‘thEshAm dhaththancha bhukthancha basmee bhavanthi kAshtavath’ (whatever they eat and whatever we eat that is given by them, would become like ash, wood, etc.) –

‘viprASSrAdhdhEshu vadhAsyanthi mayi dudhdhathvamAgathE’ (if anyone associated to budhdha would come, SrAdhdham should be stopped and not exchange any item with them ) –  –

(if there is any association with baudhdhas),

alpa thOyAsthathO mEghA: alpasasyA vasundharA‘ (if there is any association with them, then clouds will be devoid of rain; land would not grow anything) –

alpa kSheerAsthadhO gAva:‘ (there would not be milk in any cow, ) ,

‘alpa vidhyAScha brAhmaNA:‘ (brAhmaNas would not be able to learn well) –

nivarthha yagya svAdhyAya piNdodhaka vivarjithA:‘ ((those brAhmaNas would not be able to learn SAsthram, fulfill their karmas for their ancestors,) –

anadhyAyEshvadheeyanthE’ ((brAhmaNas) would learn/repeat vEdhas during anadhyayana period (when it is not supposed to be learned/repeated),

brAhmaNASSaucha varjithA:‘ ((brAhmaNas) would not be having honesty, not follow precepts, guidelines),

agni hOthrAScha naSyanthi‘ ((brAhmaNas) would not be doing agnihOthram (karma to be done using sacred fire)),

guru pUjA: praNaSyathi‘ (worship of guru would be lost) –

brAhmaNAs sarvayagyEshu pracharanchi sa dhakShiNA:‘ (would do yajyam (worshiping rites) only for dhakShiNa (money)) –

thath prajyA:praLayam yAnthi kAlaka dharmENa chodhithA:’ (That is why, instigated by Time, there would be annihilation (praLayam)) –

naSruNvanthi pithu: puthrA: nasnushA na sahOdharA: – nabharthyA na kaLathrANi bhavishyathi adharOththaram’ (Son would not listen to (obey) his father, younger brother would not listen to (obey) his elder brother, wife would not listen to (obey) her husband, everything would be upside down);

When rudhran was detailing about the glory of EkAdhaSi, and at that time, as he recollected in this context, mentioned that one should not talk to or go near such pAshaNdis during EkAdhaSi – hearing this, pArvathi asked ‘If so, why do you wear their discard-able signs/marks in you?’.

Starting from ‘namuchAdhyA mahAdhaithyA: purA svAyambhuvEntharE’ (namuchi (who is prahlAdhan’s later generation), and other asuras went and saw directly), even though  those rAkshasas were devotees of vishNu, they troubled His devotees like indhra, and invaded their abodes; the affected ones went and surrendered to the sarvESvaran that is SrIman nArAyaNan, and appealed about the dangers that have come to them; hearing this, emperumAn thought ‘Those rAkShasas while being my devotees, have violated by rules, etc., so I will make them disinterested in Me, and then I shall finish them’,

and said, (addressing rudhran):

‘ithyAkarNya harEr vAkyam dhEvAnAm abhayArthinAm‘ (as dhEvas appealed to emperumAn, as emperumAn started saying this, they were happy) –

thAnScha vrudhdhAn vidhi thvAthmA mAha purushOththama:’ (eager to know what emperumAn is going to say)

Sri bhagavAn uvAcha ;- ‘thvancha rudhra mahAbhAhO mOhanArtham suradhvishAm – pAshaNdA charaNam dharmam kurushva sura saththama‘ (Oh rudhra! Who wishes well for dhEvas! For causing confusion among asurAs, conduct the pAshaNda dharmam.) –

thAmasAni purANAni rasayasva cha thAn prathi, mOhanAnicha SasthrANi thvam kurushva mAhAmadhE’ (Oh one having great intellect! Create thAmasa purANam also, to confuse/distract them!),  (They should get interested in it, become disinterested in Me, and then I will finish them),

and He advised as said in

‘vamSathAmScha mahAmuni:- thavaSakthyA samAviSya kurushva jagathO hitham‘ (as advice – using your Sakthi do good for the world) –

kathyn sEvathE viprA: thAmasAni jagathrayE – purANAni chaSAsthrANi thvathparENOpabrmhitha:‘ (create purANams and SAsthrams that talk about you)-

‘thathA pASupatham SAsthram thvamEva kuru suvratha’ (Oh the good soul! You create the pAsupatha SAsthram as well) –

‘gangAnanchaiva pAshaNda mahA SaivAdhi bhEdhatha:’ (with various ways that is, your having gangA in your hair, Siva, (pAsupatha, etc)), – –

avalambhya matham samyak vEdha bhAhyAth dhvijOththamA:‘ (~let them reject vEdhams and be associated to the philosophies you create) –

basmAdhi dhAraNAs sarvE bhabhUvusthEtha samSaya:’ (they will be with ashes smeared in their body)- –

‘thvAm parathvEna Samsanthi sarvaSAsthrEshu thAmasA:‘ (they will misunderstand the words of SAsthram, and will take you as the supreme god) –

ahamabhyavathArEshu thvAncha rudhra mahAbala – – thAmasAnAmmOhanArtham pUjayAmi yugE yugE’ (I will incarnate and will worship you in each yugam to misdirect them) – –

mathadhEvathavashtabhyA thathayanthE na samSaya:’ (they will be destroyed by following this religion, there is no doubt about it)

– commanding so, you wear these signs/marks in you so that they would follow your words”,

and be in this way. Hence, my appearance matches emperumAn’s command, thus answered rudhran to pArvathi.

And then rudhran said, ‘prathamam hi mayai vOktham Saivam pASupathAdhikam‘ (first I created the Saiva philosophy that is pAsupatham),

mathSakthyAvESithair viprai: samprOkthA nithatha:param – – mAyAvAdham asaSchAsthram prachchannam baudhdhamuchyathE’ (then I myself born as Sankarar to spread mAyAvadham that is against SAsthram, and which is a hidden form of baudhdham) –

mayaiva khathitham dhEvi kalau brAhmaNa rUpinA’ (in kali yugam I will be born as a brAhmaNa, that is, Sankarar) –

apArtham Sruthi vAkhyAnAm dharSitham lOka garhitham’ (I will create words against that of Sruthi (vEdham), which will be rejected by noble ones (and accepted by lowly ones)) –

karma svarUpa thyAjyam yath athraiva prathipAdhyathE’sarva karma paribrashtam vikarthamasththa thadhuchyathE. parESa jeevayOraikyam mayAthraprathipAdhyathE’ ((I am going to talk a lot about leaving the ordained activities; it will be said by me that jeevAthmA and paramAthmA would become one (aikyam) –

brahmaNObya param rUpam nairgguNyam vakSyathEmayA‘ ( I will say that brahmam does not have any qualities (and thus steal its qualities) –

sarvasya jagathObhyathra mOhanArtham kalau yugE’ (~In the coming yugam, I will give meanings that would confuse them all)- –

‘vEdhArthavan mahA SAsthram mAyAvAdham avaidhikam’ (saying that I am giving the meanings of vEdham I will spread mAyAvAdham that is against SAsthram),

mayaiva vakShyathE dhEvi asthAm nASa kAraNAth’ (These are said by me to destroy them) – this is, in detail, as rudhran said in pAdhmOththarakaNdam, umA mAhESvara samvAdham (conversation).

What is shown in this pAsuram about those who reject vEdhas and those who mis-interpret vEdhas, is applicable (upalakshaNam) also to the five philosophies – sAnkyam (by kapilAchAryar), yOgis (by brahmA himself), bhAtta (by kumarila bhattar), prAbhAkara (by prabhAkaran), EkAyanar (mAdhva philosophy).

Author of eedu (vyAkyAnam to thiruvAimozhi) took up these five as well for discussion – as along with other philosophies.

(In short):

sAmkya, yOgis are – those who say – Since it is said ‘sadhEva sOmyEdhamagra Aseeth’ (It was only being as sath before), and ‘sathvam rajas thama ithi guNA: prakruthi sambhavA:’, it says that the creator/cause of the world is the pradhAnam that is of sathvam (tranquility), and rajas (action/aggression), and thamas (inaction / confusion / laziness), which is talked about by the word ‘sath’, and,

since it says ‘ahankAra vimUdAthmA karththAhamithimanyathE [SrI bhagavath gIthA]’ (Though he does not do anything, the jeevAthmA thinks that he is doing), AthmA is having the state of performing something (karthruthvam) due to its association with prakruthi (material realm) only, and not by its own nature, and,

since it says ‘prakruthE:kriyamANAni’ [SrI bhagavath gIthA]’, that prakruthi itself is having karthruthvam, and,

there is no eeSvaran distinguished from the one represented by prakruthi, and the eternal association of AthmA with that prakruthi is samsAram, and, understanding the different/separation between prakruthi and that purushan (AthmA), is mOksham.

(A man who can walk but not see, carrying a man who can see but not walk – this is the example of association between prakruthi and jeevAthmA, given by this philosophy)

bhAtta and prAbhAkarar are – those who say – Since it is said as ‘AthmAnObhahava: prOkthA: nithyAs sarvakathAsthathA – anyairmathi mathAm SrEshta thathvAlOkana thathparai:’, and as,

‘bhudhdheendhriya SareerEbhyObhinna AthmA vibhurdhruva: – nAnAbhUtha prathikShEthra marthatha gyAnEshupAsathE’,

that is, AthmAs are eternal, many in number, present everywhere (in many bodies), and distinguished from body, etc.,

and since it is said

badhyathE sahilOkasthu ya:kAmya prathishidhdhakruth – kAmya karmANi kurvANair  kAmya karmAnu rUpatha:‘ (AthmA is bound in this world by performing actions seeking benefits for oneself) –

‘janithvaiva upa bhOkthavyam puna:kAmya palam narai:’ (he will have to be born to experience the karmas; and will again accumulate the results of actions of that birth) –

‘krimi keetAdhi rUpENa janithvAthu nishidhdha kruth, nishidhdha pala bhOgisyAth athOyO narakam vrajEth’ (~he is born in various forms, performs undesired acts, and as a result of experiencing it, gets into hell),

the AthmAs are associated to samsAram by eternally performing forbidden acts for their own benefits,

and since it is said,

yathAdhya jagathO bhudhdhi thathA kAlAntharEshvapi – pravAhOnithya Evaisha: ka:karthEthicha kEchanacha’ (nobody created the world – it is eternal by liking as a stream (like how earlier generations would have seen this world, it continues to exist)),

world is eternal in the form of a flowing stream (pravAham),

and since it is said,

‘na dhEvathA chathurthyantha viniyOdhruthE parA’, there are these other things that are present only for me, and there is no separate entity as god to be had,

and since it is said,

‘vEdhaika vihitham karma mOkShatham nAparanthatha:’ as per what is said in vEdham, and by performing yajyam, etc., that are done without interest in own benefit, a new sense (apUrvam) is generated in AthmA, and due to that getting relief from the ties of karmas, and AthmA attaining just its previous state (kaivalyam, AthmA enjoying self) is mOkSham.

EkAyanar are – those who say – As said in ‘thvath priyam lOkanAtham’, not accepting subservience to mithunam (lakshmI and emperumAn), but accepting only brahmam without the SrI (lakShmI),

and since it is said in lakShmI thanthram as :

SakthibhissEvithA nithyam srushti sthithithyAdhibhir apara:’ (periya pirAttiyAr is worshiped as with many powers of creation, well being, etc.) –

‘dhvA thirmshat (320) Satha SAhasra (100,000) srushti Sakthibhir AvruthAm vruthA thadhviguNAbhiScha dhivyApi sthithi Sakthibhi:’ (~She is surrounded by divine power to create numerously)-

‘nathastha dhviguNAbhiScha yukthAsa samhrutha Sakthibi: – nAyikA sarva SaktheenAm sarvaSakthi mahESvarI‘ (She is eeSvarI for all the power, being the head of all the powers, and is having the name of mahESvarI) –

Ekam thath paramam brahmashAtguNyasthimitham maha: – bhAva bhAvamatheethasya SakthirEshAnapAyinee thath dharma dharmadhI dhivyA jyOthsnEva himatheegithE – naiva SakthyAvinAkaSchith bhakthi mAnasthi kAraNam’ (~She is the Sakthi, that is, mahAlakShmI, who does not stay away from emperumAn; She adds brightness, and encourages Him for the good; emperumAn does not stay separated from lakshmI),

(but) they say that there is no lakshmI  having distinguished Sakthi (active power), and creation, well being, etc., who belongs to emperumAn, they say that such power of emperumAn to do creation, etc., itself is lakshmI, that is brahmam would be having them as its attributes (viSishtam), (and that Sakthi is pradhAna Sakthi, and other are apUrNa Sakthi, and brahmam would be having all these as its attributes).

{ To be continued in part 4 }

From AzhwAr thirunagari SrI u.vE. vi(dhwAn thirumalai nallAn chakravarththi rAmakrishNa iyengAr’s ‘amudha virundhu’ :


Part 3

— No additional vyAkyAnam here –

{ Continued in part 4 }

– – – – –

Translation: raghurAm SrInivAsa dasan

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