{"id":12559,"date":"2016-11-26T00:17:11","date_gmt":"2016-11-26T00:17:11","guid":{"rendered":"http:\/\/divyaprabandham.koyil.org\/?p=12559"},"modified":"2016-11-26T00:17:11","modified_gmt":"2016-11-26T00:17:11","slug":"ramanusa-nurranthadhi-58","status":"publish","type":"post","link":"https:\/\/divyaprabandham.koyil.org\/index.php\/2016\/11\/ramanusa-nurranthadhi-58\/","title":{"rendered":"rAmAnusa nURRanthAdhi \u2013 58"},"content":{"rendered":"<p style=\"text-align: center;\"><small>SrI:\u00a0 SrImathE SatakOpAya nama:\u00a0 SrImathE rAmAnujAya nama:\u00a0 SrImath varavaramunayE nama:<\/small><\/p>\n<p><a href=\"https:\/\/divyaprabandham.koyil.org\/index.php\/2015\/07\/ramanusa-nurranthadhi\/\">Full Series<\/a><\/p>\n<p><a href=\"https:\/\/divyaprabandham.koyil.org\/index.php\/2016\/10\/ramanusa-nurranthadhi-57\/\">&lt;&lt; previous (maRRoru pERu)<\/a><\/p>\n<h3><strong>Introduction (given by <\/strong><a href=\"http:\/\/acharyas.koyil.org\/index.php\/mamunigal\/\"><strong>maNavALa mAmunigaL<\/strong><\/a><strong>)<\/strong><\/h3>\n<p>Earlier in many pAsurams <a href=\"https:\/\/acharyas.koyil.org\/index.php\/2013\/03\/26\/thiruvarangathu-amudhanar\/\">amudhanAr<\/a> was happy thinking about how <a href=\"https:\/\/acharyas.koyil.org\/index.php\/2012\/09\/06\/emperumanar\/\">emperumAnAr<\/a> won the other philosophies that do not accept vEdhas; in this pAsruam he is happy about how <a href=\"https:\/\/acharyas.koyil.org\/index.php\/2012\/09\/06\/emperumanar\/\">emperumAnAr<\/a> won the other philosophies which were giving wrong meanings to vEdhas.<\/p>\n<h3><strong>Introduction (given by <\/strong><a href=\"https:\/\/acharyas.koyil.org\/index.php\/2013\/04\/08\/pillai-lokam-jiyar\/\"><strong>piLLailOkam jIyar<\/strong><\/a><strong>)<\/strong><\/h3>\n<p>Earlier in many pAsurams, <a href=\"https:\/\/acharyas.koyil.org\/index.php\/2013\/03\/26\/thiruvarangathu-amudhanar\/\">amudhanAr<\/a> celebrated the greatness of <a href=\"https:\/\/acharyas.koyil.org\/index.php\/2012\/09\/06\/emperumanar\/\">emperumAnAr<\/a> completely winning by debating with those philosophers who did not accept the vEdhas, and made such philosophies to be not in vogue in this world;\u00a0 in this pAsuram \u2013 he is celebrating the greatness of <a href=\"https:\/\/acharyas.koyil.org\/index.php\/2012\/09\/06\/emperumanar\/\">emperumAnAr<\/a> who won using vEdhanthas, the other philosophies which (accept but) misinterpret vEdhas and try to establish their interpretation as the meaning given by vEdhas.<\/p>\n<p><em>pEdhaiyar vEdhap poruL idhu enRu unni piramam nanRenRu<\/em><br \/>\n<em>Odhi maRRellA uyirum ahdhenRu uyirgaL mey vittu<\/em><br \/>\n<em>Adhip paranOdu onRAm enRu sollum avvallal ellAm<\/em><br \/>\n<em>vAdhil venRAn em irAmAnusan mey madhik kadalE\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 <\/em>58<\/p>\n<h3><a href=\"http:\/\/yourlisten.com\/sarathy.thothathri\/ramanusa-nurranthadhi-58\" target=\"_blank\" rel=\"noopener\">Listen<\/a><\/h3>\n<p><iframe loading=\"lazy\" style=\"width: 100%;\" src=\"\/\/yourlisten.com\/embed\/html5?17584371\" width=\"300\" height=\"150\" frameborder=\"0\"><\/iframe><\/p>\n<h3><strong>Word by word meaning (given by <\/strong><a href=\"http:\/\/acharyas.koyil.org\/index.php\/mamunigal\/\"><strong>maNavALa mAmunigaL<\/strong><\/a><strong>)<\/strong><\/h3>\n<p><em>pEdhaiyar \u2013<\/em> Unlike those who did not accept vEdhas as authority, the illiterates who accepted vEdhas as the authority,\u00a0 but misinterpreted the meaning of vEdhas<br \/>\n<em>vEdhap poruL idhu enRu unni <\/em>\u00a0&#8211; who (try to) prove that such is the meaning of vEdhas,<br \/>\n<em>Odhi \u2013<\/em> and establish that<br \/>\n<em>piramam \u2013 <\/em>brahmam<br \/>\n<em>nanRenRu \u2013 <\/em>is a distinguished one,<br \/>\n<em>mARRellA uyirum<\/em> \u2013 the group of <a href=\"https:\/\/granthams.koyil.org\/2013\/03\/06\/thathva-thrayam-chith-who-am-i\/\">jeevAthmAs<\/a> (and non-sentient) which are different (from such brahmam)<br \/>\n<em>ahdhu enRu \u00ad\u2013<\/em> are same as brahmam itself,<br \/>\nin this way even as they establish <em>thathvam<\/em> and about liberation,<br \/>\n<em>uyirgaL \u2013 <\/em>the group of <a href=\"https:\/\/granthams.koyil.org\/2013\/03\/06\/thathva-thrayam-chith-who-am-i\/\">jeevAthmAs<\/a><br \/>\n<em>mey vittu \u2013 <\/em>when leaving from the body (which gives wrong reflections like thinking that there are many moons when looking in mirrors)<br \/>\n<em>onRam \u2013 <\/em>would realize that there is only one (in existence), (they say so),<br \/>\n<em>Adhi \u2013 <\/em>one who is the cause of everything<br \/>\n<em>paranOdu \u2013 <\/em>that is the <em>sarvasmAthparan, <\/em>emperumAn, (that is, distinguishable from and greater than everything),<br \/>\n<em>enRu sollum <\/em>\u00a0&#8211; them saying such things,<br \/>\n<em>avalllal ellAm \u2013 <\/em>all such sayings (were won by)<br \/>\n<em>irAmAnusan \u2013 <\/em><a href=\"https:\/\/acharyas.koyil.org\/index.php\/2012\/09\/06\/emperumanar\/\">emperumAnAr<\/a>,<br \/>\n<em>mey madhik kadal \u2013 <\/em>he who is the ocean of knowledge of <em>thathvam,<\/em><br \/>\n<em>em<\/em> \u2013 and who is our lord,<br \/>\n<em>vAdhil venRAn \u2013 <\/em>for the upliftment of the world, he debated with them and won them.<br \/>\nOh! how kind of him to do this! \u2013 is the interpretation.<br \/>\n(<a href=\"https:\/\/acharyas.koyil.org\/index.php\/2013\/03\/26\/thiruvarangathu-amudhanar\/\">amudhanAr<\/a>) saying \u2018<em>Adhip paran\u2019<\/em> is from own philosophy\u2019s perspective; those others won\u2019t say like this, isn\u2019t it? They only say that the category of jeevas which are (thought of as) the form of brahmam, when they liberate from the body etc., would become one with brahmam;<\/p>\n<p><em>allal -&gt; <\/em>making noise; their sound of words;<\/p>\n<h3><strong>vyAkyAnam<\/strong><\/h3>\n<p>Starting with <strong><em>pedhaiyar \u2013 <\/em><\/strong><\/p>\n<p><strong><em>pEdhaiyar<\/em> \u2013 <\/strong>Unlike the ones like <em>chArvAka <\/em>who do not accept vEdhas as authority (<em>pramANam), <\/em>the ones who have agreed vEdhas as authority, while showing the meaning of it, due to their eternal trace of sins, and having bad knowledge without exception (<em>SEshaSEmUshikar<\/em>), would say wrong meanings due to their own wrong vision,<\/p>\n<p>as said in \u2018<em>athayAvath prajAnAthi bhudhdhissA pArtha thAmasee <\/em>[SrI bhagavath gIthA]<em>\u2019, <\/em>(their knowledge is based on <em>thamas<\/em>), <em>\u00a0<\/em>those who are with <em>thamas<\/em> (laziness, etc)<em>, <\/em>that are Sankara, bhAskara, yAdhava etc., <a href=\"https:\/\/acharyas.koyil.org\/index.php\/2013\/03\/26\/thiruvarangathu-amudhanar\/\">amudhanAr<\/a> is referring to them as \u2018<em>pEdhaiyar\u2019.<\/em> <em>pEdhaiyar -&gt; illiterate<\/em>.<\/p>\n<p><strong><em>vEdhap poruL idhu enRu unni<\/em> \u2013 <\/strong>they (try to) show that this is the inner meaning of vEdhas.<\/p>\n<p><strong><em>piramam nanRu enRu Odhi \u2013 <\/em><\/strong>showing that <em>brahmam <\/em>(almighty) is the most distinguished in all the worlds, and misinterpret by their own fiction when it comes to words of vEdhas that connect the seemingly opposite phrases in it, like \u2018<em>sarvam kalvitham brahma\u2019<\/em> (everything in universe is brahmam)<em>, <\/em><\/p>\n<p>\u2018<em>sadhEvasOmyEthamagra Aseeth\u2019<\/em> (all we see were present as \u2018<em>sath\u2019<\/em> and not as anything else (there is nothing other than brahmam (sajAtheeya bhEdham, as opposed to multiple trees of same kind; implies their saying that there are no <a href=\"https:\/\/granthams.koyil.org\/2013\/03\/06\/thathva-thrayam-chith-who-am-i\/\">AthmAs<\/a>)), there is nothing unlike brahmam (vijAtheeya bhEdham, as opposed to different types of trees; implies there are no non-sentients), there is nothing distinguishable within brahmam (svagatha bhEdham, as opposed to a tree having branches, leaves, etc; implies there is no specific qualities in brahmam))<em>,<\/em><\/p>\n<p><em>\u2018EkamEvAdhvitheeyam\u2019<\/em> (everything was as one and there wasn\u2019t anything second)<em>, \u2018yathrathvasya sarvam AthmaivAbhavath\u2019<\/em> (everything of the universe is as brahmam),<\/p>\n<p>for which they give wrong meanings in \u2018<em>aSesha viSesha prathyaneeka chinmAthram brahmaiva paramArtha:\u2019<\/em> (brahmam is the true one; it is present as knowledge itself (and there is nothing having that knowledge, and also there is not anything that is known through that knowledge, and there is nothing that is opposite \u2013 that is \u2013 with no knowledge), and brahmam is not distinguishable from anything (since there is nothing else)).<\/p>\n<p><em>adhishtAnam<\/em> is something on which something is rested upon\/is attributed \u2013 brahmam.<\/p>\n<p><em>adhyastham <\/em>is which that is rested \/attributed on it \u2013 it is <em>agyAnam<\/em> of brahmam \u2013 brahmam\u2019s reflection\/imagination that there are many <a href=\"https:\/\/granthams.koyil.org\/2013\/03\/06\/thathva-thrayam-chith-who-am-i\/\">Athmas<\/a> and things.<\/p>\n<p>As soon as brahmam realizes that these are imaginations, by listening to phrase <em>thathvamasi<\/em>, then it would be liberated from that imagination. That is, would get mOksham (according to <em>adhvaitham<\/em>).<\/p>\n<p><strong><em>maRRellA uyirum aghdhenRu \u2013 <\/em>(they say that) <\/strong>\u00a0everything else including <a href=\"https:\/\/granthams.koyil.org\/2013\/03\/06\/thathva-thrayam-chith-who-am-i\/\">jeevAthmAs<\/a> that are truly different from brahmam are actually the reflection of brahmam, and it is only due to awareness of itself that the brahmam seems to be a separate one;<\/p>\n<p>that is, they establish about <em>thathvam<\/em> as \u2018<em>thadhirEki nAnAvidha gyAthru gyEya thaththakrutha gyAna bhEdhAdhi sarvam thasminnEva parikalpitham mithyAbhUtham\u2019 <\/em>(many types that are different from brahmam, like the one who has knowledge (gyAthA), what is known (gyEya), and the knowledge, are all imagined by brahmam)<em>,<\/em> and as <em>\u2018nirviSesha chinmAthram brahmaiva sathyam\u2019 <\/em>(only brahmam which is not distinguishable from anything is the only existing)<em>.<\/em><\/p>\n<p>(Till now it talked about their arguments on what is brahmam (its existence).<\/p>\n<p>Now it describes what they talk about how liberation (<em>mOksham) <\/em>occurs):<\/p>\n<p><strong><em>uyirgaL mey vittu Adhip paranOdu onRam enRu sollum \u2013 <\/em><\/strong>Also when arriving at the meaning about liberation, they say &#8211; such <a href=\"https:\/\/granthams.koyil.org\/2013\/03\/06\/thathva-thrayam-chith-who-am-i\/\">jeevAthmAs<\/a>, when brahmam understands that nothing else exists, it is liberated from the misunderstanding and would become just brahmam \u2013 is the wrong meaning they give without knowing the inner meaning of Sruthi\u2019s words like \u2018<em>brahmavEdha brahmaiva bhavathi\u2019 <\/em>(understanding truly about brahmam, becomes brahmam itself)<em>, <\/em>and, <em>\u2018paramjyOthir upasampathya svEna rUpENAbhinishpadhyathE\u2019, <\/em>etc., they do not understand about how He creates, and how others serve Him, the adhvaithis give wrong meaning that these are all one combined and that it is brahmam.<\/p>\n<p><strong><em>avvallel ellAm<\/em><\/strong> \u2013 Such non-starter blemishes of such bad interpreters of vEdhas who give baseless arguments;<\/p>\n<p><em>allal \u2013<\/em> noise; that is, chorus;<\/p>\n<p><a href=\"https:\/\/acharyas.koyil.org\/index.php\/2013\/03\/26\/thiruvarangathu-amudhanar\/\">amudhanAr<\/a>\u2019s saying <strong><em>\u2018<\/em><\/strong><em>Adhip paranOdu\u2019 <\/em>is not meant as the words said by those misinterpreters; because they would not accept about the world,\u00a0 His being the cause of it, everything else being dependent on Him, Him being the lord for them all;<\/p>\n<p>so <a href=\"https:\/\/acharyas.koyil.org\/index.php\/2013\/03\/26\/thiruvarangathu-amudhanar\/\">amudhanAr<\/a> divined so based on his philosophy <em>(viSishtAdhvaitham).<\/em><\/p>\n<p>(Now we see how <a href=\"https:\/\/acharyas.koyil.org\/index.php\/2012\/09\/06\/emperumanar\/\">emperumAnAr<\/a> wins these wrong arguments).<\/p>\n<p><strong><em>vAdhil venRAn \u2013 <\/em><\/strong>For protecting this world he (<a href=\"https:\/\/acharyas.koyil.org\/index.php\/2012\/09\/06\/emperumanar\/\">emperumAnAr<\/a>) debated with them and won.<\/p>\n<p>For the Sruthi of <strong>\u2018<em>sarvam kalvitham brahma\u2019<\/em> \u2013 <\/strong>he said &#8211; the sound \u2018<em>brahmam<\/em>\u2019 expresses \u00a0the one having all auspicious qualities, the sound of \u2018<em>idham\u2019, <\/em>and <em>\u2018sarvam\u2019<\/em> express what can be clearly seen as His enjoyability, being part of enabling enjoyment (for <a href=\"https:\/\/granthams.koyil.org\/2013\/03\/06\/thathva-thrayam-chith-who-am-i\/\">jeevAthmAs<\/a>), being the place of enjoyment, and the series (many) class of enjoyment is all in Him, so, it is not possible to conclude that \u2018only brahmam exists, and everything else is imagined\u2019 which is pure <em>adhvaitham<\/em>, and oneness between brahmam and the sentient and non-sentient is attained based on Him being body and other being components of it (Sareeri, Sareeram), so only the qualified oneness <em>(viSishta aikyam)<\/em> is the meaning given in vEdhas;<\/p>\n<p>and,<\/p>\n<p>for the Sruthi &#8211; \u2018<em>sadhEvasOmyEdhamagra Aseeth, EkamEvAdhvitheeyam\u2019,<\/em> (<em>agra<\/em> -&gt; earlier at one point in time (so there is a differentiation based on time; so there is vijAtheeya bhEdham), sadhEva \u2013 it was being <em>sath<\/em>, <em>adhvitheeyam<\/em> &#8211; so there is something <em>asath<\/em> (so there is sajAtheeya bhEtham), and it is the reason for change (so there is svagatha bhEtdham), so there is differentiation &#8211; ,<\/p>\n<p>as said in \u2018<em>avyakthamaksharEleeyathE, aksharam thamasileeyathE, thama:parEdhEva Ekee bhavathi\u2019<\/em>, in the beginning of the time of cycle of <em>kalpam, <\/em>He was the only one with sentient and non-sentients being in subtle\/feeble (sUkshma) form with Him, So Ekee bhavathi does not mean they become one, but that they would be together in subtle form with brahmam),<\/p>\n<p>unlike in <em>kANAdha<\/em> matham which says that for an effect there are many causes &#8211; \u00a0(<a href=\"https:\/\/acharyas.koyil.org\/index.php\/2012\/09\/06\/emperumanar\/\">emperumAnAr<\/a> showed that) for the effect of the form of this world,\u00a0 without having to have any other cause, braham is the only cause, brahmam would be the reason for everything (<em>abhinna nimiththOpAdhi karaNam)<\/em>;<\/p>\n<p>and thus showing the meaning of the phrases of vEdhas mentioned above;<\/p>\n<p>and for the Sruthi &#8211; \u2018<em>yathrathvasya sarvamAthmaivAbhavath\u2019,<\/em> (what is seen is all <a href=\"https:\/\/granthams.koyil.org\/2013\/03\/06\/thathva-thrayam-chith-who-am-i\/\">AthmAs<\/a>) since He is being the life support for the world, and being spread everywhere in it, is the controller of it, and is inside of it (<em>antharyAmi)<\/em> \u2013 due to this reason it is said that everything seen is being that brahmam (thus showed <a href=\"https:\/\/acharyas.koyil.org\/index.php\/2012\/09\/06\/emperumanar\/\">emperumAnAr<\/a>);<\/p>\n<p>and more, as they gave wrong meanings due to their ignorance,<\/p>\n<p>and the discussed Sruthi words such as \u2018<em>thaththvamasi\u2019,<\/em> (that brahmam is being you is their interpretation; viSishtAdhvaitham shows \u2013 the brahmam which is being antharyAmi of everything is antharyAmi for you as well);<\/p>\n<p>and now <a href=\"https:\/\/acharyas.koyil.org\/index.php\/2012\/09\/06\/emperumanar\/\">emperumAnAr<\/a> shows (about <em>bhEdha Sruthi)<\/em> for the meaning of Sruthi that are agreeable to the meaning he showed, like in \u2018<em>bhOkthA bhOgyam prErithAram cha mathvA jUshtasthadhasthE nAma na amruthathvamEthi, pruthakAthmAnam prErithAram cha mathvA\u2019 <\/em>(<a href=\"https:\/\/granthams.koyil.org\/2013\/03\/06\/thathva-thrayam-chith-who-am-i\/\">jeevAthmA<\/a> (who enjoys), sandal (what is enjoyed), and the <a href=\"https:\/\/granthams.koyil.org\/2013\/03\/12\/thathva-thrayam-iswara-who-is-god\/\">ISvaran<\/a> who instigates<em>, and<\/em> \u2013 understand that <a href=\"https:\/\/granthams.koyil.org\/2013\/03\/06\/thathva-thrayam-chith-who-am-i\/\">AthmA<\/a> is different, and understand Him as the one who instigates you \u2013 otherwise you cannot get liberated),<\/p>\n<p><em>\u2018dhvAsuparNAsayujAsakAyAsamAnam vruksham parishasvajAthE, thayOranya:pippalam sAdhvaththi anaSnannanyO abhichAkaSeethi\u2019, <\/em>\u00a0(in the tree that is the body, the two birds that are <a href=\"https:\/\/granthams.koyil.org\/2013\/03\/12\/thathva-thrayam-iswara-who-is-god\/\">paramAthmA<\/a> and <a href=\"https:\/\/granthams.koyil.org\/2013\/03\/06\/thathva-thrayam-chith-who-am-i\/\">jeevAthmA<\/a>, where <a href=\"https:\/\/granthams.koyil.org\/2013\/03\/06\/thathva-thrayam-chith-who-am-i\/\">jeevAthmA<\/a> enjoys the fruits of the tree (body) is becoming lean due to immersion in this material world (due to karmas) \u2013 thus it shows the three thathvams of ISvaran, sentient and non-sentient),<\/p>\n<p><em>and<\/em><\/p>\n<p><em>\u2018nithyO nithyAnAm chethanaSchEthanAnAm Eko bahUnAm yOvidhadhathi kAmAn\u2019 <\/em>\u00a0(He is eternal as are <a href=\"https:\/\/granthams.koyil.org\/2013\/03\/06\/thathva-thrayam-chith-who-am-i\/\">AthmAs<\/a>, He is the lord, sentients are His servants<em>, <\/em>He is one, <a href=\"https:\/\/granthams.koyil.org\/2013\/03\/06\/thathva-thrayam-chith-who-am-i\/\">AthmAs<\/a> are many), He fulfills all that the <a href=\"https:\/\/granthams.koyil.org\/2013\/03\/06\/thathva-thrayam-chith-who-am-i\/\">AthmAs<\/a> wish for from Him), etc., \u00a0which explain the difference between <a href=\"https:\/\/granthams.koyil.org\/2013\/03\/06\/thathva-thrayam-chith-who-am-i\/\">jeevAthmAs<\/a> and brahmam,<\/p>\n<p>and, (now about those phrases of Sruthi which combine these two meanings (<em>gataka Sruthi<\/em>)) :<\/p>\n<p>\u2018<em>ya:prithivyAmthishtan<\/em>\u2019, \u2018<em>yasyaprithivee Sareeram\u2019,\u2019Esha sarva bhuthAntharAthmA apahatha pApmA\u2019, \u2018dhivya dhEvO EkO nArAyaNa:\u2019, <\/em>(He is antharyAmi \u2013 is inside the <a href=\"https:\/\/granthams.koyil.org\/2013\/03\/06\/thathva-thrayam-chith-who-am-i\/\">AthmAs<\/a> and directs them, the world is His body and He directs them; He is the only one that is nArAyaNan who is inside everything and directs them; He is thus being inside sentient and non-sentient but is different from them) etc., <em>Sruthis<\/em> that connect (the seemingly contradicting phrases of <em>Sruthi)<\/em>,<\/p>\n<p>and so then what is left of their argument is similar to <em>baudhdhas\u2019<\/em> arguments that the universe is imaginary, etc., and <a href=\"https:\/\/acharyas.koyil.org\/index.php\/2012\/09\/06\/emperumanar\/\">emperumAnAr<\/a> established that there is nothing lowly than such arguments which have no basis, and so won such philosophies,<\/p>\n<p>(and now it talks about arguments of purushArtham (what is to be reached\/goal)):<\/p>\n<p>and if others show \u2018<em>brahma vEdha brahmaiva bhavathi\u2019 <\/em>(when knowing about brahmam, it becomes brahmam itslef)<em>, \u2018sa EnAn brahmagamayathi\u2019 (becomes brahmam), <\/em>\u2018<em>svEnarUpENAbhi nishpadhyathE <\/em>(~becomes true to His nature)<em>, <\/em>etc., to mean oneness (with brahmam) at the time of liberation,<\/p>\n<p>(adhvaithi: it is like adding water to water and becoming one; <a href=\"https:\/\/acharyas.koyil.org\/index.php\/2012\/09\/06\/emperumanar\/\">emperumAnAr<\/a>: but there would be more water, which contradicts that brahmam does not grow or shrink); adhvaithi: no, it is like adding salt to water, where the volume would not change; <a href=\"https:\/\/acharyas.koyil.org\/index.php\/2012\/09\/06\/emperumanar\/\">emperumAnAr<\/a>: well, that is true, but it would not be pure water anymore, which contradicts with Sruthi that says that brahmam does not undergo any change).<\/p>\n<p>then since that contradicts with the words of Sruthi, such as \u2018<em>imAn lOkAn kAmAn nikaramarUpyanusamcharan<\/em> (<a href=\"https:\/\/granthams.koyil.org\/2013\/03\/06\/thathva-thrayam-chith-who-am-i\/\">AthmA<\/a> liberates and goes anywhere, takes any form, and performs services to Him)<em>, <\/em><\/p>\n<p><em>Ethath sAma gAyan nAsthE\u2019 <\/em>(he will go and sing sAma vEdham (thus there is song, there is this place, time, and the community of them, one who goes is <a href=\"https:\/\/granthams.koyil.org\/2013\/03\/06\/thathva-thrayam-chith-who-am-i\/\">jeevAthmA<\/a>, and one who is reached is paramAthmA &#8211; \u00a0are all true)<em>,<\/em><\/p>\n<p><em>\u00a0\u2018sakalvEvam varthayan yAvadhAyusham brahmalOkamabhi sampadhyathE <\/em>(the one from here goes and reaches the place of brahmam)<em>, <\/em><\/p>\n<p><em>nacha punarAvarthathE nacha punarAvarthathE\u2019<\/em> (does not return to this place, does not return to this place (thus show that there are multiple places existing, etc.)<em>, <\/em><\/p>\n<p><em>\u2018niranjana:paramam sAmyamupaithi\u2019 <\/em>(he becomes one not having any blemishes, and becomes equal to brahmam in many (eight) qualities)<em>, <\/em><\/p>\n<p><em>\u2018mamasAdharmyamAgathA: <\/em>[<a href=\"http:\/\/githa.koyil.org\/\">Sri bhagavath gIthA<\/a>] (He comes near me and does not die\/born at the beginning\/end of annihilations)<em>\u2019,<\/em><\/p>\n<p><em>\u2018bhOgamAthra sAmya lingAScha\u2019 <\/em>(there is similarity in <a href=\"https:\/\/granthams.koyil.org\/2013\/03\/06\/thathva-thrayam-chith-who-am-i\/\">jeevAthma<\/a> and <a href=\"https:\/\/granthams.koyil.org\/2013\/03\/12\/thathva-thrayam-iswara-who-is-god\/\">paramAthmA<\/a> only in the enjoyment)<em>, <\/em><\/p>\n<p>and many such phrases,<\/p>\n<p>showed the meaning in many ways that they (the ones liberated) are having many equalities with brahmam and is like a brahmam,<\/p>\n<p>and that if adhvaitham were to be accepted then that would contradict with the many phrases showed previouly,<\/p>\n<p>and so like said in \u2018<em>brahma bhUtha prasannAthmA naSochathi na kAngshathi\u2019 <\/em>(he reaches brahmam and becomes equal, does not get affected by sadness, and so becomes equal\u00a0 to brahmam (in eight qualities), and stays with Him without separation),<\/p>\n<p>\u2018<em>sarvagathvAthananthasya sa EvAhamupasthitha:\u2019, <\/em>\u00a0(I am (like) Him, because I got the joy similar to Him, I can go to all places like how He could)<\/p>\n<p>and <a href=\"https:\/\/acharyas.koyil.org\/index.php\/2012\/09\/06\/emperumanar\/\">emperumAnAr<\/a> won them in arguing in such many ways;<\/p>\n<p>immersed in such acts of <a href=\"https:\/\/acharyas.koyil.org\/index.php\/2012\/09\/06\/emperumanar\/\">emperumAnAr<\/a>, <a href=\"http:\/\/acharyas.koyil.org\/index.php\/mamunigal\/\">jeeyar<\/a> divined thus \u2013 \u2018<em>kURumAkuru madhaththodOngiya kumArilan madham avaRRin mEL, kodiya tharkka charam vitta pin kuRugi mAyavAdhiyarai venRida, meeRi vAdhil varu bhARkaran madha vilakkadik kodi eRindhu pOy, mikka yAdhavar madhaththai mAyththa peru veerar nALumiga vAzhiyE\u2019<\/em> [<a href=\"https:\/\/divyaprabandham.koyil.org\/index.php\/2016\/10\/arththi-prabandham-29\/\">Arththi prabandham \u2013 29<\/a>] (~<a href=\"https:\/\/acharyas.koyil.org\/index.php\/2012\/09\/06\/emperumanar\/\">emperumAnAr<\/a> won the other philosophies, long live such <a href=\"https:\/\/acharyas.koyil.org\/index.php\/2012\/09\/06\/emperumanar\/\">emperumAnAr<\/a>)<em>.<\/em><\/p>\n<p><strong><em>em irAmAnusan \u2013 <\/em><\/strong>As he performed such activities, coming like an elephant and winning (or, doing such activities and winning), and to lift me up from this material world in which I am immersed with full of adverse attitudes and indifference, he incarnated \u00a0(says <a href=\"https:\/\/acharyas.koyil.org\/index.php\/2013\/03\/26\/thiruvarangathu-amudhanar\/\">amudhanAr<\/a>) \u2013 such <a href=\"https:\/\/acharyas.koyil.org\/index.php\/2012\/09\/06\/emperumanar\/\">emperumAnAr<\/a>\u2019s \u2013<\/p>\n<p><strong><em>mey madhik kadal <\/em><\/strong>\u2013true knowledge is unbounded like the sea; Or, it can be read to mean <a href=\"https:\/\/acharyas.koyil.org\/index.php\/2012\/09\/06\/emperumanar\/\">emperumAnAr<\/a> who is like the ocean of knowledge of <em>thathvam, <\/em>for the reason of protecting the people, had debated with those others and won them;<\/p>\n<p style=\"text-align: center;\"><a href=\"https:\/\/divyaprabandham.koyil.org\/wp-content\/uploads\/2016\/11\/emperumAnA-apemperumAnAr-debate.jpg\"><img loading=\"lazy\" decoding=\"async\" class=\"aligncenter size-full wp-image-12562\" src=\"https:\/\/divyaprabandham.koyil.org\/wp-content\/uploads\/2016\/11\/emperumAnA-apemperumAnAr-debate.jpg\" alt=\"emperumana-apemperumanar-debate\" width=\"384\" height=\"512\" srcset=\"https:\/\/divyaprabandham.koyil.org\/wp-content\/uploads\/2016\/11\/emperumAnA-apemperumAnAr-debate.jpg 384w, https:\/\/divyaprabandham.koyil.org\/wp-content\/uploads\/2016\/11\/emperumAnA-apemperumAnAr-debate-225x300.jpg 225w\" sizes=\"auto, (max-width: 384px) 100vw, 384px\" \/><\/a><em>emperumAnAr debating, for the well-being of this world<\/em><\/p>\n<p>He (<a href=\"https:\/\/acharyas.koyil.org\/index.php\/2013\/03\/26\/thiruvarangathu-amudhanar\/\">amudhanAr<\/a>) himself had divined \u2018<em>vAdhiyargAL ungaL vAzhvu aRRadhE\u2019<\/em>.<\/p>\n<p><a href=\"https:\/\/guruparamparai.wordpress.com\/2015\/06\/05\/vedhanthacharyar\/\">abhiyukthar (vEdhAnthAchAryar)<\/a> too divined this meaning, \u2018<em>Athmaikyam dhEvadhaikyam samadhikathAththulaydh aikyam thrayANAm anyathra aiSvaryam ithyAdhi anipuNa paNithee: AthriyanthEna santha: tharyanthai: Eka gaNtai: thadh anuguNa manu vyAsa mukyOthibiktha SrImAn nArAyaNa: nAha pathi: akhila thanu: mukthidha: muktha bhOgya: <\/em>(there are some who say <a href=\"https:\/\/granthams.koyil.org\/2013\/03\/06\/thathva-thrayam-chith-who-am-i\/\">AthmA<\/a> and <a href=\"https:\/\/granthams.koyil.org\/2013\/03\/12\/thathva-thrayam-iswara-who-is-god\/\">paramAthmA<\/a> are same; there are some who say that the three mUrthis are same or are equal, and they say that vEdham says this, and say without any congruence with vEdham; our preceptors destroyed such arguments, in one voice, and in the same way as how the sages such as manu, vyAsar have explained \u2013 that is, SrIman nArAyaNan is our lord; He is having everything else as His body; He gives liberation to others; \u00a0He is enjoyed by those who got liberated by Him (thus showing difference and oneness between emperumAn and other <a href=\"https:\/\/granthams.koyil.org\/2013\/03\/06\/thathva-thrayam-chith-who-am-i\/\">AthmAs<\/a>).<\/p>\n<p><strong>From AzhwAr thirunagari SrI u.vE. vidhwAn thirumalai nallAn chakravarththi rAmakrishNa iyengAr\u2019s \u2018<em>amudha virundhu<\/em>\u2019 :<\/strong><\/p>\n<p><em>(Swami has provided a very long detailed treatise of various philosophies and how <a href=\"https:\/\/acharyas.koyil.org\/index.php\/2012\/09\/06\/emperumanar\/\">emperumAnAr<\/a> won those philosophies).<\/em><\/p>\n<p>In SrIbAshyam, where <a href=\"https:\/\/acharyas.koyil.org\/index.php\/2012\/09\/06\/emperumanar\/\">emperumAnAr<\/a> has said in the beginning of mahA sidhdhAntham, \u2018<em>anadhigatha padhavAkya svarUpa thadhartha yAthAthmya prathyakshAdhi sakala pramANa thadhithikarthavyathArUpa sameecheena nyAya mArgANAm\u2019 <\/em>(word, nature of sentences, real purport of the meaning, self evidence (<em>prathyaksham) \u2013 <\/em>what these pramANams (authentic literature) tell us, and the proper ways of knowing what are part of these pramANams \u2013 the ones who do not know these..)<\/p>\n<p><a href=\"https:\/\/acharyas.koyil.org\/index.php\/2013\/03\/26\/thiruvarangathu-amudhanar\/\">amudhanAr<\/a> follows this and says \u2018<em>pEdhaiyar\u2019 <\/em>(the illiterate who give wrong meanings to vEdhas).<\/p>\n<p style=\"text-align: center;\">&#8211; &#8211; &#8211; &#8211; &#8211;<\/p>\n<p>archived in <a href=\"https:\/\/divyaprabandham.koyil.org\">https:\/\/divyaprabandham.koyil.org<\/a><\/p>\n<p>pramEyam (goal) \u2013 <a href=\"https:\/\/koyil.org\/\">https:\/\/koyil.org<\/a><br \/>\npramANam (scriptures) \u2013 <a href=\"http:\/\/granthams.koyil.org\/\">http:\/\/granthams.koyil.org\/<\/a><br \/>\npramAthA (preceptors) \u2013 <a href=\"http:\/\/acharyas.koyil.org\">http:\/\/acharyas.koyil.org<\/a><br \/>\nSrIvaishNava education\/kids portal \u2013 <a href=\"https:\/\/pillai.koyil.org\/\">http:\/\/pillai.koyil.org<\/a><\/p>\n","protected":false},"excerpt":{"rendered":"<p>SrI:\u00a0 SrImathE SatakOpAya nama:\u00a0 SrImathE rAmAnujAya nama:\u00a0 SrImath varavaramunayE nama: Full Series &lt;&lt; previous (maRRoru pERu) Introduction (given by maNavALa mAmunigaL) Earlier in many pAsurams amudhanAr was happy thinking about how emperumAnAr won the other philosophies that do not accept vEdhas; in this pAsruam he is happy about how emperumAnAr won the other philosophies which &#8230; <a title=\"rAmAnusa nURRanthAdhi \u2013 58\" class=\"read-more\" href=\"https:\/\/divyaprabandham.koyil.org\/index.php\/2016\/11\/ramanusa-nurranthadhi-58\/\" aria-label=\"Read more about rAmAnusa nURRanthAdhi \u2013 58\">Read more<\/a><\/p>\n","protected":false},"author":3,"featured_media":0,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[6,26],"tags":[108,113,119,217,421,422,425,426,469,470,509,510],"class_list":["post-12559","post","type-post","status-publish","format-standard","hentry","category-iyarpa","category-ramanusa-nurranthadhi","tag-adhvaitham","tag-advaita","tag-amudhanar","tag-emperumanar","tag-nurrandhadhi","tag-nurranthadhi","tag-nutrandhadhi","tag-nutranthadhi","tag-philosophies","tag-philosophy","tag-ramanujar","tag-ramanusa"],"_links":{"self":[{"href":"https:\/\/divyaprabandham.koyil.org\/index.php\/wp-json\/wp\/v2\/posts\/12559","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/divyaprabandham.koyil.org\/index.php\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/divyaprabandham.koyil.org\/index.php\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/divyaprabandham.koyil.org\/index.php\/wp-json\/wp\/v2\/users\/3"}],"replies":[{"embeddable":true,"href":"https:\/\/divyaprabandham.koyil.org\/index.php\/wp-json\/wp\/v2\/comments?post=12559"}],"version-history":[{"count":0,"href":"https:\/\/divyaprabandham.koyil.org\/index.php\/wp-json\/wp\/v2\/posts\/12559\/revisions"}],"wp:attachment":[{"href":"https:\/\/divyaprabandham.koyil.org\/index.php\/wp-json\/wp\/v2\/media?parent=12559"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/divyaprabandham.koyil.org\/index.php\/wp-json\/wp\/v2\/categories?post=12559"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/divyaprabandham.koyil.org\/index.php\/wp-json\/wp\/v2\/tags?post=12559"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}