SrI:\u00a0 SrImathE SatakOpAya nama:\u00a0 SrImathE rAmAnujAya nama:\u00a0 SrImath varavaramunayE nama:<\/p>\n
Full Series<\/a><\/p>\n Previous<\/a><\/p>\n avathArikai (Introduction)<\/strong><\/p>\n Seeing this AzhwAr deeply involved with bhagavath vishayam (matters relating to sarvESvaran) and falling unconscious, SrIvaishNavas told him \u201cDue to your involvement with bhagavath vishayam, we are unable to determine when you will fall unconscious and when you will be in normal state. We are unable to have complete faith in you because of that\u201d. The vyAkyAthA narrates a few incidents about those who are deeply engaged with sarvESvaran, falling unconscious. He starts with the incident from SrI rAmAyaNam when bharatha had swooned, remaining unconscious, and kausalyA dhEvi is trying to wake him up, as it has been mentioned in SrI rAmAyaNam ayOdhyA kANdam 87-9 \u201cadhya rAja kulasya ..<\/em>\u201d (the life of this royal ikshvAku clan is dependent on you). Just as people will get perturbed when the stone used by an alchemist (one who converts iron into gold) falls on the ground, the queen mothers were worried on seeing bharathan falling down unconscious [on hearing about the departure of SrI rAma for the forest]. They tell him \u201cWe thought that we would be alive, treating you as the leader of this kingdom.\u00a0 The chakravarthy (dhaSaratha, the emperor) has passed away, SrI rAma has left for the forest. We are alive because of you. We are holding on to our lives in the hope that SrI rAma and the other two will return after seeing the sorrow on your face. If you are not there, will they even look in this direction? \u201d Just as it has been mentioned in SrI rAmAyaNam ayOdhyA kANdam 87-9 \u201cputhra vyAdhi na thE\u00a0 kaSchith SarIram paribAdhathE<\/em>\u201d they ask him \u201cOh child! I hope that no ailment is afflicting your body\u201d SrI rAmAyaNam ayOdhyA kANdam 59-4 says \u201capi vrukshA:<\/em>\u201d (even trees were withering due to the sorrow of SrI rAma leaving them) \u2013 thus, when everyone in ayOdhyA was in distress, bharathan fell down unconscious suddenly\u00a0 as a result of which his mothers had to ask him \u201cOh son! What is your disease?\u201d Since they have only sathva guNa<\/em> (the quality of goodness) it is difficult to know as to when they will swoon and when they will be aware. AzhwAr is one who will remain unconscious for six months, just reminiscing krishNa\u2019s quality of saulabhyam<\/em> (easy to approach).<\/p>\n The next incident involves kUraththAzhwAn (disciple of bhagavath rAmAnujar). Whenever kUraththAzhwAn starts his discourse on thiruvAimozhi, piLLai uRangAvilli dhAsar would become very emotional; shedding tears copiously, he would speak about sarvESvaran\u2019s auspicious qualities. Seeing this, kUraththAzhwAn would tell him \u201cUnlike us who are well versed in SAsthrams, having learnt SrI bhAshyam etc, your crumbling nature on thinking about the auspicious qualities of bhagavAn is incredible. Your birth is indeed a great one!\u201d The same kUraththAzhwAn was once narrating periya thirumozhi pAsuram 3-7-1 \u201ckaLvankol yAnaRiyEn<\/em>\u201d, keeping a little girl on his lap. In this pAsuram the mother of parakAla nAyaki (thirumangai AzhwAr in feminine mood) would be wailing about sarvESvaran having taken away her daughter. Just then, the husband of that little girl came there to take her home. Seeing this and reminiscing the pAsuram, kUraththAzhwAn fell unconscious. Such kUraththAzhwAn was telling piLLai uRangAvilli dhAsar that he had a strong heart while dhAsar was having a soft heart due to which he was crumbling on merely thinking of the auspicious qualities of sarvESvaran.<\/p>\n When nanjIyar was still an adhvaithi, thirumalaidhAsar, a SrIvaishNava, told him about the greatness of parASara bhattar and made him to attain the divine feet of parASara bhattar. One day, the two of them were sitting inside SrIrangam temple, learning thiruvAimozhi. kUraththAzhwAn happened to pass that way. Seeing him, nanjIyar started to rise. kUraththAzhwAn signalled to him to sit and asked him \u201cWhile samsAris will spend their time eating, is this what you people are doing?\u201d nanjIyar responded saying \u201cWe have learnt thiruvAimozhi at the divine feet of parASara bhattar\u201d<\/p>\n emperumAnAr (bhagavadh rAmAnujar) would spend the day time in writing \/ teaching SrI bhAshyam. At night, before going to bed, he would ask his disciples to learn santhai<\/em> of thiruvAimozhi (a mode of learning where the AchAryan (teacher) would recite a verse once and the sishyan (disciple) would repeat it twice\/thrice). When he starts reciting a verse first time, he will be very much involved in it and will be elated. When he repeats it, he would crumble and shed tears continuously, requiring several towels to wipe them. When prasAdham (food offered to periya perumAL) would be taken to periya perumAL\u2019s sannidhi, he would leave instruction with those who are offering the prasAdham to show him the prasAdham items before as well as after offering to perumAL. Not realising why he had told them this way, they would show him the prasAdham items, both before and after offering to periya perumAL. After six months had passed this way, he told periya perumAL \u201cOh SrIranganAthA! Would you not show me the mark of having eaten this prasAdham? \u201c<\/p>\n kidAmbiyAchchAn (one of rAmAnujar\u2019s disciples and the one who used to cook food for him) was learning thiruvAimozhi from kUraththAzhwAn. One day he came late to rAmAnujar; following is their conversation:<\/p>\n \u201cWhy are you late?” The vyAkyAthA now returns to avathArikai \u2013 the SrIvaishNavas, who were with AzhwAr told him \u201cYou are now in your conscious state, without swooning. You should tell us your philosophy\u201d. \u201cIn that case, listen to this\u201d, said AzhwAr, mercifully explaining his philosophy. Just as mithrabhAvEna<\/em> is SrI rAma\u2019s philosophy, this pAsuram is AzhwAr\u2019s philosophy [mithrabhAvEna<\/em> refers to SrI rAma telling sugrIva and others that he would accept anyone who comes to him with a friendly appearance, even if that person has a defect].<\/p>\n Let us go through the pAsruam and its meanings:<\/p>\n InachchollAyinumAga eRithirai vaiyam muRRum Word-by-Word Meanings<\/strong><\/p>\n Inachchol<\/em> \u2013 (my) word is without any benefit Simple Translation<\/strong><\/p>\n Even if my words are without any benefit, let them be so. I would still say this. There is no means other than SrIman nArayaNan, who in the form of a wild boar, pierced and protected all the worlds which have oceans with rising and agitating waves. This is true for celestial entities who are desirous of reaching the celestial tree kaRpagam<\/em>; this is true for nithyasUris, who are different from the celestial entities; this is true for other creations such as humans, animals etc. This is my ascertained view.<\/p>\n vyAkyAnam<\/strong><\/p>\n InachchollAyinumAga<\/strong> \u2013 When some people are willing to listen with interest, I will not refrain from saying it. When sarvESvaran initially saw the sorrow on the face of arjuna, he gave him all the secretive meanings and later grieved over it saying that he had brought out into the courtyard explicitly, what had been kept hidden in a corner. AzhwAr shares his misgivings at the forefront itself. Inachchol<\/em> is a word which is not doing any good; in other words, which is not beneficial. It is against the true nature of a chEthana<\/em> (sentient entity). It is saying something which he could not do himself. Since he has entrusted all his activities with the omnipotent sarvESvaran, this is not an impossible activity to engage with. This position is congruent with his nature of being under the control of sarvESvaran. If one were to hold on to a supreme entity, then there is no possibility for deficiency in knowledge or in strength.<\/p>\n AyinumAga<\/strong> \u2013 even if what he says does not have a benefit, instead of calling it as a good word in a humble way, since he says AyinumAga <\/em>[let it be so], he feels that just as there were a few people who were there to listen to what sarvESvaran said mercifully [SrI bhagavath gIthA], there will be a few people to listen to what he has to say. Whether they accept or reject what he has to say, he is not going to step back from saying it. Even if what he says may not be correct and he is desirous of speaking about sarvESvaran even if he feels that he is in a lowly state, he is not going to step back from speaking it.<\/p>\n Some people who listened to AzhwAr saying this, ask him \u201cThere is a saying in the world that the money invested in flowers will not yield results. In a similar way, why do you say that what you have to say does not have benefit?\u201d AzhwAr responds . . .<\/p>\n eRi thirai vaiyam muRRum EnaththuruvAy idandha pirAn<\/strong> \u2013 it is apt for all the chEthanas to hold on to sarvESvaran alone. But why is this so? During the time of danger [deluge] when they are unable to look after themselves, should they not hold on to someone for their protection? This is called as hEthu garbha prathigyai<\/em>. This is a vow taken by sarvESvaran that during times of danger, he would protect them since he is the causative factor for them. How is he the cause?<\/p>\n eRi thirai vaiyam<\/strong> \u2013 when pralayam [deluge] comes to submerge the earth surrounded by ocean, he transforms himself [even as a wild boar] for the sake of others. For protecting others, he transforms himself.<\/p>\n idandha<\/strong> \u2013 this implies that he is omnipotent.<\/p>\n pirAn<\/strong> \u2013 apart from omnipotency, it is he who has the control to protect them; he is the lord. He has the knowledge for protecting them; he has the strength and control to match that knowledge. The chEthana, with his ignorance and lack of strength, has to hold on to sarvESvaran only. Only the one who owns will take the efforts to attain the owned [wealth]. The owned cannot take any effort. Thus, only he is necessary for all. Why should those, who do not think of asking for him but asking for wealth, hold on to him?<\/p>\n irum kaRpagam . . . <\/strong>\u2013 for those who carry out good acts here, reach svargam<\/em> (heaven), stand under the kaRpagam<\/em> tree and seek benefits, only he is required to grant all those. When the chEthana carries out good activities, as a result of which he reaches svargam, why is sarvESvaran required? When the chEthana carries out good deeds, their benefits are not given immediately. Those benefits should not get destroyed when the chEthana leaves this place. An ISvaran is needed to estimate the deeds carried out by the chEthana as well as the chEthana himself and provide him the benefits. There are some people who say that due to the effect of kriyASakthi<\/em> and due to apUrvam<\/em> (these are concepts floated by some philosophies but which are not accepted by vEdhams). Instead of trying to create new concepts, it would be better to accept sarvESvaran as the provider of these benefits.<\/p>\n maRReLLAyavarkkum<\/strong> \u2013 apart from those who experience benefits which keep reducing over time, sarvESvaran is required for nithyasUris too who experience permanent benefits which do not reduce over time. Even though they are nithyasUris, their existence is essential to enjoy sarvESvaran.<\/p>\n ellAyavarkkum<\/strong> \u2013 without knowing as to when this physical form will fall (viz when will death occur), manushyas (human beings) keep saying that \u201cI am fat\u201d \u201cI am slim\u201d etc. Even for their pleasures and to bestow those pleasures, sarvESvaran is required. Since those with knowledge and without knowledge are under his control equally, the knowledge which chEthana has is considered as asath<\/em> (non-existent) only. Some people claim that only through knowledge mOksham<\/em> (liberation) can be attained. When such is the case, shouldn\u2019t chEthana need knowledge to attain mOksham<\/em>? It is neither that knowledge is essential nor knowledge is not essential. \u00a0The only knowledge to be sought from sarvESvaran is that which will enable the chEthana not to avoid sarvESvaran when he comes to help. The knowledge needed for providing the benefit is already with sarvESvaran.<\/p>\n gyAnappirAnai<\/strong> \u2013 the only knowledge that chEthana has is the unfavourable knowledge that he could protect himself. The knowledge for doing what is to be done to protect others is available with sarvESvaran.<\/p>\n allAl illai<\/strong> \u2013 even those who wrote false SAsthrams saying that sarvESvaran does not exist, in their last days, realised that their SAsthrams were swept aside, saying that sahaSruthi<\/em> pushes out their philosophy. sahaSruthi<\/em> is described by thaiththirIya upanishath Anandhavalli \u201csOSnuthE sarvAn kAmAn saha brahmaNA<\/em>\u201d \u2013 after attaining mOksham<\/em>, the mukthAthmA (the chEthana who got liberated) enjoys with brahmam. The atheists too wonder towards the end of their lives whether they had taken the wrong path. Thus, other than sarvESvaran, neither the chEthana himself nor other means would be the means to attain sarvESvaran.<\/p>\n Once thirukkOttiyUr nambi had come to SrIrangam to witness a temple festival. He wanted to instruct rAmAnujar the supreme philosophy that apart from sarvESvaran, there is no other means and he wanted to instruct that confidentially. Thus, he took rAmAnujar to a secluded spot inside the temple. However, he saw a person, who was engaged in cleaning the temple, sleeping soundly there. He instructed rAmAnujar the philosophy on another occasion when there was none nearby to hear it. As soon as he heard this supreme philosophy, rAmAnuja hurried, in hot weather, to kUraththAzhwAn\u2019s thirumALigai (divine residence), where kUraththAzhwAn was having his lunch.\u00a0 He told kUraththAzhwAn \u201cnambi had told me not to reveal this to anyone else; however I cannot refrain from instructing you this\u201d and shared the philosophy of sahakAri nairapEkshyam<\/em> (sarvESvaran not expecting any assistance in granting liberation to a chEthana). Now, only the nature of chEthana who experiences the benefit and the means which he had adopted, remain as assists. AzhwAr now removes this too …<\/p>\n nAn kaNda<\/strong> \u2013 since knowledge is composed of both virtues and vices, when virtues surface, the knowledge gets manifested clearly and when vices surface, it gets bewildered. However, this knowledge that I received as bhagavath prasAdham (blessed by sarvESvaran) is not meant to bewilder the others through any deceitful acts. I did not reveal it in order to tell others. I revealed it as an outlet for my enjoyment.<\/p>\n adiyEn krishNa rAmAnuja dhAsan<\/p>\n archived in https:\/\/divyaprabandham.koyil.org<\/a><\/p>\n pramEyam (goal) \u2013 https:\/\/koyil.org<\/a> SrI:\u00a0 SrImathE SatakOpAya nama:\u00a0 SrImathE rAmAnujAya nama:\u00a0 SrImath varavaramunayE nama: Full Series Previous avathArikai (Introduction) Seeing this AzhwAr deeply involved with bhagavath vishayam (matters relating to sarvESvaran) and falling unconscious, SrIvaishNavas told him \u201cDue to your involvement with bhagavath vishayam, we are unable to determine when you will fall unconscious and when you will be … Read more<\/a><\/p>\n","protected":false},"author":10,"featured_media":0,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[6,57],"tags":[],"class_list":["post-42617","post","type-post","status-publish","format-standard","hentry","category-iyarpa","category-thiruviruththam"],"_links":{"self":[{"href":"https:\/\/divyaprabandham.koyil.org\/index.php\/wp-json\/wp\/v2\/posts\/42617","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\/10"}],"replies":[{"embeddable":true,"href":"https:\/\/divyaprabandham.koyil.org\/index.php\/wp-json\/wp\/v2\/comments?post=42617"}],"version-history":[{"count":0,"href":"https:\/\/divyaprabandham.koyil.org\/index.php\/wp-json\/wp\/v2\/posts\/42617\/revisions"}],"wp:attachment":[{"href":"https:\/\/divyaprabandham.koyil.org\/index.php\/wp-json\/wp\/v2\/media?parent=42617"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/divyaprabandham.koyil.org\/index.php\/wp-json\/wp\/v2\/categories?post=42617"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/divyaprabandham.koyil.org\/index.php\/wp-json\/wp\/v2\/tags?post=42617"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}
\n\u201cI had gone to learn thiruvAimozhi from kUraththAzhwAn\u201d
\n\u201cWhat did he teach today?\u201d
\n\u201cHe taught thiruvAimozhi 5.10 decad piRandhavArum<\/em>\u201d
\n\u201cCould you say a few words from that?\u201d
\n\u201cThere is no word to recount\u201d
\n\u201cWhat did you listen to? What did he say?\u201d
\n\u201cHe started to teach. He recited the pAsuram. Then reminiscing the devotional trance of AzhwAr, he started weeping for a long time. Then he told us, \u2018What an involvement this AzhwAr has! Could I, having no involvement with bhagavath vishayam, explain about AzhwAr\u2019s involvement?\u2019 With that he stopped\u201d
\n\u201cWhat a supreme entity is AzhwAn!\u201d<\/p>\n
\n<\/em>EnaththuruvAy idandha pirAn irum kaRpagam sEr
\n<\/em>vAnaththavarkkum allAdhavarkkum maRRellAyavarkkum
\n<\/em>gyAnappirAnai allAl illai nAn kaNda nalladhuvE<\/em><\/p>\n
\nAyinum<\/em> \u2013 even if it is
\nAga<\/em> \u2013 let it be
\n(I would still say)
\neRi<\/em> \u2013 throwing up
\nthirai<\/em> \u2013 having waves
\n(during deluge)
\nvaiyam muRRum<\/em> \u2013 all the worlds
\nEnaththu uruvAy<\/em> \u2013 with the form of a wild boar
\nidandha<\/em> \u2013 one who pierced and removed (from nether world)
\npirAn<\/em> \u2013 as benefactor
\ngyAnam<\/em> \u2013 having complete knowledge
\npirAnai allAl<\/em> \u2013 other than SrIman nArAyaNa, the lord
\nirum<\/em> \u2013 having the greatness (of fulfilling wishes made under it)
\nkaRpagam<\/em> \u2013 the [celestial] wish-fulfilling tree, kaRpagam
\n<\/em>sEr<\/em> \u2013 desirous of reaching it
\nvAnaththavarkkum<\/em> \u2013 for celestial entities
\nallAdavarkkum<\/em> \u2013 nithyasUris, who are distinct from the celestial entities
\nmaRRu ellAyavarkkum<\/em> \u2013 other entities such as manushya<\/em> (human) et al
\nillai<\/em> \u2013 there is no other means to uplift
\nnAn<\/em> \u2013 I
\nkaNda<\/em> \u2013 ascertained
\nnalladhu<\/em> \u2013 benefit (is only this)<\/p>\n
\npramANam (scriptures) \u2013 http:\/\/granthams.koyil.org<\/a>
\npramAthA (preceptors) \u2013 http:\/\/acharyas.koyil.org<\/a>
\nSrIvaishNava education\/kids portal \u2013 http:\/\/pillai.koyil.org<\/a><\/p>\n","protected":false},"excerpt":{"rendered":"