<< thaniyans<\/a><\/p>\n In this pAsuram AzhvAr<\/a> is divining about the series of help of emperumAn<\/a>, starting from removing dhEhathmAbhimAnam<\/em> (giving importance to body than AthmA; thinking of body itself as AthmA that is to be taken care of) (minnuruvAy<\/em>), up to His giving association towards emperumAn<\/a>\u2019s divine feet (thiruvadi en thalai mElavE<\/em>).<\/p>\n minnuruvAy munnuruvil vEdham nAngAy<\/em> mun uruvil \u2013 <\/em>Things that can be seen by eyes (non-sentient) munnuruvil \u2013 pinnuruvAy <\/em><\/strong>– <\/em>\u00a0In the things that are seen around before the eyes (this is about non-sentient things since they are seen by eyes), and in those that are learned, He showed them to be having the nature of lightning. That is, He showed the unstable nature of material realm and related things (\u2018minnin nilaiyila<\/em> [thiruvAimozhi 1.2.2<\/a>]\u2019);<\/p>\n When the reasons for bondage of AthmA with prakruthi<\/em> (material realm \/ achith<\/em> \/ non-sentient) are different<\/em>, (that is, either due to (a) the good and bad deeds of earlier births, or due to (b) kindness of emperumAn<\/a>; the latter being the cause of incarnation of AzhvAr<\/a>s and AchAryas); (this is by jAyamAna kAla katAksham <\/em>(giving His grace at the time of birth, like he gave to prahlAdhan, dhruvan, thiruppANAzhvAr<\/a>) to those of good deeds; and by giving \u2018mayaRvaRa mathi nalam<\/em> [thiruvAimozhi 1.1.1<\/a>]\u2019 to AzhvAr<\/a>s),<\/p>\n then the understanding of nature of AthmA is also different<\/em> (for different sentient).<\/em><\/p>\n That is, when AthmA is bound to a body due to karmas, the knowledge of nature of AthmA and paramAthmA would stay hidden from the person; and such bondage would hide the nature of the body which is impermanent and incapable, and make it appear to have permanence and enjoyability;<\/p>\n but, when bound to the body based on emperumAn<\/a>\u2019s grace, it would enlighten about the impermanence and lack of enjoyability in one\u2019s own body and own things, and would enlighten about the true nature of AthmA and paramAthmA (that AthmA is subservient to paramAthmA (emperumAn<\/a>), etc).<\/p>\n So, here (for AzhvAr<\/a>), since it is based on grace of emperumAn<\/a>, it shined light on the impermanence of prakruthi<\/em> and things based on prakruthi, <\/em>and AzhvAr<\/a> got the understanding that such non-sentient things are to be shunned.<\/p>\n But, the prakruthi <\/em>(body, and related things) are said as \u2018vichithrA dhEha sampaththi: eeSvarAya nivEdhithum | pUrvamEvakruthA\u2019 <\/em>(emperumAn<\/a> gave the wealth that is the body of multi-faceted capabilities, to worship emperumAn<\/a>), and,\u00a0 as \u2018SareeramAdhyam kalu dharma sAdhanam<\/em>\u2019 (first instrument that is the means for doing dharma is the body), and as \u2018purushArtha sAdhanam\u2019<\/em> (is an instrument to attain the destiny); so is it correct to say that prakruthi etc., are to be shunned?<\/p>\n Like the vessel\/plantain leaf that is used for holding food becomes untouchable after eating of that food, and, like after completing the rites, things like pole where animals used for the rites were tied, that pole etc., are not to be touched be the performer, \u00a0this body etc., are also to be shunned after the birth of knowledge about AthmA and paramAthmA.<\/p>\n The sAmAnAdhikaraNyam <\/em>(condition of a property in same object (example: \u2018that man is happiness\u2019<\/em> implies that he always exhibits happiness, so, that man himself could be called as happiness<\/em>)) that is said in minnuruvAy<\/em><\/strong> \u00a0is upakArya upakAra bhAva sambhandha nibhandhanam<\/em> \u2013 that is, one who helped us understand the nature of lightning is emperumAn<\/a>; the nature He showed us of is the lightning. By this connection, emperumAn<\/a> is talked about as minnuruvAy <\/em>(emperumAn<\/a> helped by showing <\/em>the transient nature of prakruthi as similar to lightning).<\/p>\n In these ways as these other things are impermanent, the knowledge shall be directed towards the AthmA which is of permanent nature.<\/p>\n aham <\/em>\u2013 (me) \u2013 (is the thought that happens by perceiving self) – which is AthmA – some would say that AthmA is body, or senses (can\u2019t be because for example, if eyes are lost, one still continues activities\/knowledge etc.), or mind, or breath, or intellect \u2013 for such mis-assertions to be removed, and for true knowledge to be born, it is required to have SAsthram (vEdham<\/em>), so He gave<\/em> SAsthram \u2013 so says AzhvAr<\/a> now \u2013<\/p>\n vEdham nAngAy \u2013 <\/em><\/strong>vEdhas which are four, the aim of which is to show the essence of knowledge about AthmA (not just about intellect, but showing up to the level that AthmA is subservient and obedient to paramAthmA);<\/p>\n (If there is only knowledge in someone (gyAthruthvam<\/em>), then one would tend to do actions on their own (karthruthvam)<\/em>, and would seek enjoyment (bhOkthruthvam<\/em>); \u00a0(these three in such form are to be carefully shunned); when there is subservience and obedience (pArathanthriyam<\/em>) then one would depend on others (devotees\/AchAryan) and do according to such people\u2019s acts\/commands).<\/p>\n Is vEdham just only about explaining AthmA (and not non-sentient, or paramAthmA<\/em>)?\u00a0 The other two are talked about only for AthmA to know what is to be shunned (non-sentient) <\/em>and what is to be accepted (paramAthmA)<\/em>, (that is, vivEkam<\/em>) so yes, vEdham is only mainly about explaining the nature of AthmA.<\/p>\n If so, is it not enough to only talk about what is to be rejected and accepted, why talk about true nature of AthmA? \u00a0Since it is the true nature (being subservient\/obedient to devotees\/AchAryan) that determines what are to be shunned or accepted, (so) when learning about what is to be shunned as appropriate for the true nature, and what is to be accepted as appropriate for the true nature, one would have to learn about true nature (of AthmA), isn\u2019t it?<\/p>\n When not having knowledge about true nature of AthmA, one would think that only the body is to be shunned, but would think that sons, cows (wealth), food, etc., are to be accepted\/enjoyed; or, if understanding is only that AthmA is different from body, then one would think that sons, cows (wealth), food, etc., are to be shunned but the enjoyment of heaven is to be pursued (for AthmA\u2019s enjoyment);<\/p>\n Since SAsthram is given for the sentient, it is about the sentient; Since eeSvaran (paramAthmA) by Himself is all-knowing, and since the reality of non-sentience is unintelligent, SAsthram is not required for these two. Thus, SAsthram<\/em> shall appear only for the sentient as one is expectant of and obedient to SAsthram<\/em> and, as he applies the knowledge gained (gyAthA<\/em>).<\/p>\n (vEdhayathi ithi vEdha:<\/em> ) Since it explains clearly about itself it is called vEdham.\u00a0 vEdham shows its meanings to those who believe it and wish to learn it; (bhOdhdhum ichchcu: – bubuthsu: <\/em>-> one having interest in understanding vEdham);\u00a0 it would hide its meanings to those who do not follow it, as said in \u2018maRaiyAya nAl vEdham<\/em> [thiruvAimozhi 3.1.10<\/a>]\u2019. \u00a0The nature of pramEyam <\/em>(who is talked about; emperumAn<\/a>) who is said as \u2018paththudai adiyavarkku eLiyavan; piRargaLukku ariya viththagan<\/em> [thiruvAimozhi 1.3.1<\/a>]\u2019\u00a0 \u2013 such nature would be present for pramANam <\/em>too. \u00a0(pramANam -> <\/em>what talks about (Him)).<\/p>\n Here the sAmAnAdhikaraNyam <\/em>(equivalence) said in vEdhan nAngAy<\/em><\/strong>, \u00a0<\/em>equating vEdham to emperumAn<\/a>, is Not based on association of what talks (vEdham) and what is talked about (emperumAn<\/a>) that is said in \u2018vEdhaiScha sarvairahamEva vEdhya:<\/em> [SrI bhagavath gIthA<\/a> – 15.15]\u2019 <\/em>(it is I who is known by all the vEdhas (sacred texts)).<\/p>\n It is based on what is said in \u2018mAnam pradheepamiva kAruNikO dhadhAthi\u2019<\/em> \u00a0(emperumAn<\/a> who is of utmost mercy gave the lamp (that shows things that are to be shunned or accepted\/followed)) – this association mentioned as vEdham nAngAy <\/em><\/strong>is based on giver\/what is given (vEdham), that is, helper\/helped through vEdham (pradhAthru \u00a0pradhEya nibandhanam)<\/em>.<\/p>\n Next, AzhvAr<\/a> says that He created in me the knowledge born from hearing SAsthram (vEdham) from AchAryan.<\/p>\n viLAkkoLiyAy \u2013 <\/strong>Since it is having the nature of light of lamp viLAkkOLi<\/em><\/strong> \u00a0implies knowledge born out of SAsthram. That is, lamp is, one that removes darkness and shows things (as is), SAsthram removes ignorance and shows true nature;<\/p>\n As said in \u2018andham thamaiva agyAnam dheepavachcha indhriyOthbhavam<\/em>\u2019 (having no knowledge is like darkness that renders one blind\/ignorant; knowledge obtained out of senses (the five cognitive senses \u2013 smelling, tasting, seeing, touching, and hearing) (gyAnEndhriyam<\/em>) are like the lamp (that remove darkness (lack of knowledge)), knowledge based on hearing (from AchAryan) is said as a lamp (here, the sense of hearing is talked about because of previous phrase vEdham nAngAy<\/em>, <\/strong>vEdham which is learned by hearing).\u00a0 (The knowledge is obtained\u00a0 through karmEndhriyams<\/em> also but it does not get understood; it requires gyAnEndhriyams<\/em> for one to gain the knowledge).<\/p>\n Also<\/em>, \u2018harthum thama: sath asath eecha vivEkthumeeSO mAnam pradheepamiva kAruNikO dhadhAthi\u2019<\/em> (to remove the darkness, and to show what is true and what is false, emperumAn<\/a> with kindness comes with eagerness like the light from a lamp, and gives SAsthram).<\/p>\n By this, \u2018viLakkoLiyAy<\/em>\u2019 <\/strong>is about \u2018SrOthavya:\u2019 <\/em>(listen to (about AthmA)), that is SravaNam<\/em> (hearing (from AchAryan)). (Knowledge gained by hearing \u2013 this level of knowledge is like a moon just about rising \u2013 a small part of it is visible\/known).<\/p>\n By \u2018mULaiththu ezhundha thingaL thAnAy\u2019<\/strong><\/em> \u00a0– <\/em><\/strong>it says about\u00a0 manthavya:<\/em> (reflect up on it (mananam<\/em>) so that what is heard becomes clearer),<\/p>\n and about nidhidhyAsithavya: <\/em>\u00a0(meditate upon its meanings so that its true delicate meanings and implications are understood well),<\/p>\n and about dhrashtavya:<\/em> (get visualization in mind about\u00a0 nature of jeevAthmA<\/em> (sAkShAthkAram<\/em>)).<\/p>\n muLaiththu<\/em> \u2013 <\/strong>Like the moon seen at the tip of a mountain, the knowledge that comes from stage of mananam<\/em> is brighter than the lamp shown above as example for SravaNam<\/em> (hearing).<\/p>\n ezhundhu \u2013 <\/em><\/strong>Like the moon which has risen above the tip of a mountain into the sky would be even brighter, compared to the stage of mananam <\/em>this talks about the next stage of nidhithyASam<\/em>.<\/p>\n thingaL thAnAy \u2013 <\/em><\/strong>This is talking about sAkShAthkAram<\/em>. \u00a0How so is \u2013 by \u2018thAnAna thingaL\u2019 <\/em>(moon by itself) \u2013 is about moon considered by itself and not considering the blemish that came due to association with earth (earth\u2019s shadow on the moon is considered the blemish on the moon, but by itself moon is considered pure), so it is about the matter of AthmA<\/em> when considered without direct association with prakruthi <\/em>(material realm), and which is distinct from such prakruthi<\/em>.\u00a0 sAkshAthkAram<\/em> can occur only when we see the pure nature of AthmA<\/em>, isn\u2019t it? (so this is about sAkShAthkAram<\/em>). (He who gave such sAkshAthkAram) (sAkshAthkArAm \u2013 also about paramAthma sAkshAthkAram<\/em>).<\/p>\n By giving example of moon as example \u2013 it shows the svayam prakASathvam<\/em> of AthmA (being self-illuminous), and, as moon (chandhra<\/em>) is having the root wording as \u2018chadhi AhlAdhE\u2019<\/em> (where chadhi <\/em>means happiness, chadhi <\/em>becomes chandhra<\/em> by Samskrutha grammar rules),\u00a0 and so implies one that gives\/having happiness, which is applicable for AthmA;<\/p>\n and since the knowledge gained (by AzhvAr<\/a>s) is by the grace of emperumAn<\/a>, that is, gained easily without difficulty, he (thirumangai AzhvAr<\/a>) is taking moon as example. In \u2018yathA sUryas thathA gyAnam\u2019<\/em>\u00a0 where knowledge is compared to Sun, is about the knowledge gained with great difficulty by own efforts by upAsakan <\/em>(one who tries by own efforts).<\/p>\n <\/p>\n pin uRuvAy \u2013 <\/em><\/strong>the thathvam (reality) that comes after<\/em> that (after the non-sentient \/ material realm (prakruthi) <\/em>talked about earlier).<\/p>\n As said in \u2018pancha vimSOyam purusha:\u2019<\/em> (jeevAthmA is twenty fifth thathvam (after<\/em> the twenty four thathvams related to material non-sentient realm), \u2018panchavimSa AthmA bhavathi\u2019<\/em> (After the twenty four thathvams comes the twenty fifth which is AthmA), such AthmA which is twenty fifth thathvam<\/em> (reality) is clearly seen by (mind\u2019s) eyes, it is beyond and different from the twenty four thathvams <\/em>of material realm.<\/p>\n It is said too \u2018dhEhEndhriya mana: prANa dheebhya: anya: ananya sAdhana: <\/em>| nithya: vyApee prathi kShEthram AthmA bhinna: svathassukhee\u2019<\/em>\u00a0 (AthmA is different from body, senses, mind, breath, intellect, and it does not have any other means (than emperumAn<\/a>);\u00a0 AthmA is eternal, \u00a0AthmA is pervasive in each body, separate AthmA is present in individual bodies (kShEthram <\/em>is land\/field; it is used for growing grains; this body is also called kShEthram<\/em> which is used for growing the effects of good and bad deeds); AthmA is happy by itself. \u00a0(But AthmA is a holder of intellect; that is why it is affected by good and bad that happens through the body. When AthmA leaves the body, the body would not have intellect and so would not react to pain, etc.).<\/p>\n <\/p>\n![\"\"](\"https:\/\/divyaprabandham.koyil.org\/wp-content\/uploads\/2015\/05\/namperumal-thiruvadigal.jpg\")
<\/a><\/p>\nIntroduction<\/strong><\/h3>\n
\n\u00a0 viLakkoLiyAy muLaiththezhundha thingaL thAnAy<\/em>
\npinnuruvAy munnuruvil piNi mUppillAp<\/em>
\n\u00a0 piRappiliyAy iRappadhaRkE eNNAdhu eNNum<\/em>
\nponnuruvAy maNiyuruvil bhUtham aindhAy<\/em>
\n\u00a0 punaluruvAy analuruvil thigazhum sOdhi<\/em>
\nthannuruvAy ennuruvil ninRa endhai<\/em>
\n\u00a0 thaLir puraiyum thiruvadi en thalai mElavE.<\/em>\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 1<\/p>\nWord by word meaning<\/strong><\/h3>\n
\nminnuruvAy \u2013 <\/em>He is being one who enlightens about the nature of them (like the temporary nature of) lightning,<\/em>
\nvEdham nAngAy \u2013 <\/em>He is being talked about by all the four vEdhas;
\nviLakkoLiyAy \u2013 <\/em>Like how light would remove darkness, He removes the inner darkness that is ignorance (of true nature of AthmA, etc.), and enlightens about His true nature\/form,
\nmuLaiththu ezhundha \u2013 <\/em>appearing in the mountain, and rising up in the sky,
\nthingaL thAnAy \u2013 <\/em>like the moon, He is being of delight,
\npinnuruvAy \u2013 <\/em>being behind that non-sentient, that\u00a0 thathvam<\/em> (truth\/existence) (which is jeevAthmA<\/em>)
\nmunnuruvil \u2013 un<\/em>like the aforementioned shining lamp and moon,
\npiNi mUppillAp piRappiliyAy \u2013 <\/em>He is being the matter of (parama)AthmA which does not have ignorance, weakness, the six changes of body, or birth,
\niRappadhaRkE eNNAdhu \u2013 <\/em>and without thinking about death (kaivalyam (eternal self enjoyment) which is considered as death of AthmA)
\neNNum \u2013 <\/em>and He is eligible for always to meditate upon
\nponnuruvAy \u2013 <\/em>having the nature of gold (brightness, desirable, etc)
\nmaNiyuruvil \u2013 <\/em>in the form (body) having the nature of gem
\nbhUtham aindhAy \u2013 <\/em>and being made of five primary elements (pancha bhUtham)<\/em> (different from the five elements of this world)
\npunal uruvAy \u2013 <\/em>and being very easy to approach like the water that everyone could fetch and drink,
\nanaluruvil thigazhum \u2013 <\/em>and having the form (body) of not able to approach like fire,
\nsOdhi thannuruvAy \u2013 <\/em>and being one who illuminates those things that are having light,
\nen uruvil ninRa \u2013 <\/em>He being set in my body;
\nthiruvadi \u2013 <\/em>divine feet\u00a0 (soft, etc.)
\nendhai \u2013 <\/em>of the sarvESvaran who is my lord,
\nen thalai mElavE \u2013 <\/em>are being set on my head
\nthaLir puraiyum \u2013 <\/em>due to which His feet freshens (sprouts)
\n– saying so, AzhvAr<\/a> is immersed in it.<\/p>\nvyAkyAnam<\/em> <\/strong><\/h3>\n