SrI: SrImathE SatakOpAya nama: SrImathE rAmAnujAya nama: SrImadh varavara munayE nama:<\/p>\n\n\n\n
Full Series<\/a><\/p>\n\n\n\n << Previous<\/a><\/p>\n\n\n\n avathArikai (Introduction)<\/strong><\/p>\n\n\n\n If one were to start with karma yOgam (path of deeds) initially, in order to carry out the deeds, lot of materials will have to be earned. During the process of earning as well as during activities such as war, yAgam<\/em> (carrying out rituals) etc, blemish of hurting others will result. Due to this reason, instead of starting with karma yOgam which requires acting through the five senses, some people may decide to start with gyAna yOgam<\/em> (the path of knowledge) which entails controlling the senses from acting on their own. AzhwAr says in this pAsuram that even for those people who start with gyAna yOgam, it is difficult to see emperumAn.<\/p>\n\n\n\n pun pula vazhi adaiththu arakku ilachch<\/em>inai seydhu<\/em> Word-by-Word Meaning<\/strong><\/p>\n\n\n\n pul<\/em> \u2013 being very lowly Simple Translation<\/strong><\/p>\n\n\n\n One should block the lowly path of senses in reaching worldly pursuits such as Sabdham etc and seal it with shellac such that even their scent cannot follow. Then, one should open the path for senses to reach to the apt bhagavath vishayam to light the flame of knowledge. With the body wilting and the heart melting, maturing inside, paramabhakthi will rise. Without that unique devotion, who is capable of seeing emperumAn, who is standing, holding the disc?<\/p>\n\n\n\n vyAkyAnam (Commentary)<\/strong><\/p>\n\n\n\n punpula vazhi adaiththu<\/strong> \u2013 blocking the way of senses from engaging with lowly worldly pursuits such as Sabdham (sound) etc. Lowliness of matters such as Sabdham comes from their not having great sweetness; even the sweetness that they have is meagre, not long lasting and creating hatred towards bhagavath vishayam<\/em> (matters relating to emperumAn) which is apt for our basic nature. Blocking their path refers to turning the senses away from them and taking them towards \u2018prathyAhAram<\/em>\u2019 [withdrawal or retreat] as mentioned in ashtAnga yOgam<\/em> [a method for practising meditation].<\/p>\n\n\n\n arakku ilachchanai seydhu<\/strong> \u2013 repeatedly recalling the lowliness of worldly pursuits such as Sabdham etc and ensuring that even their scent will not follow one. Just as shellac is applied on the lock of a house to ensure that thieves et al do not enter, ensuring that even the scent of worldly pursuits will not enter. Just as manu smruthi 2-215 says “mAthrA svasrA dhuhithrA vA na vivikthAsanO bhavEth<\/em> l balavAn indhriyagrAmO vidhvAmsamapi karshathi<\/em> ll” (A man should not even sit in the same seat with his mother or sister or daughter, while being alone. The group of senses, which are strong, will pull down even a strong-willed person), the scent of worldly pursuits will pull down even knowledgeable persons. Only in order to ensure that even this scent does not enter, that reference to stamping with shellac has been mentioned.<\/p>\n\n\n\n nan pula vazhi thiRandhu<\/strong> \u2013 opening the path such that senses will go in the path of matters relating to AthmA and paramAthmA (supreme being). Just as it has been said in bhagavath gIthA 9-2 “rAjavidhyA rAjaguhyam pavithram idham uththamam<\/em> | prathyakshAvagamam dharmyam susukam karthum avyayam<\/em> ll” (Among sciences and secrets, this [knowledge about emperumAn] is the most eminent; among those which nullify sins, this is the most superior; it manifests me [emperumAn] directly; it is the means for attaining me; it is easy to practise; (even after giving the end benefit) it does not get destroyed), AzhwAr says that showing the matters relating to emperumAn which are sweet for anyone, during the stage of practising means, to the senses, is nan pula vazhi thiRandhu<\/em>.<\/p>\n\n\n\n gyAna naRchudar koLeei<\/strong> \u2013 creating the beneficial light of knowledge; the opinion here is to make the svarUpam<\/em> (basic nature), rUpam<\/em> (divine form), vibhUthis<\/em> (spiritual and materialistic realms; emperumAn\u2019s wealth) etc belonging to emperumAn to be the target for one\u2019s knowledge.<\/p>\n\n\n\n enbil eLgi<\/strong> \u2013 making the physical form to wilt by piercing the bones [matters relating to emperumAn should be imbibed such that they go to the extent of bones, making the body to wither]. The term eLgal<\/em> refers to the body withering to a wilted stage.<\/p>\n\n\n\n nenjurugi<\/strong> \u2013 making the heart like a liquid, as if it were melting. The implied meaning is that through constant practise, knowledge is made to reach the stage of parama bhakthi<\/em>.<\/p>\n\n\n\n uLkanindhu ezhundhadhOr anbil anRi<\/strong> \u2013 there is no other way to see emperumAn than through making that fruit of parama bhakthi to mature well inside and blossom as affection.<\/p>\n\n\n\n AzhiyAnai yAvar kANa vallarE<\/strong> \u2013 in the previous pAsuram, AzhwAr had referred to emperumAn as “engaL sengaNmAl” <\/em>[our affectionate entity with eyes which are like reddish lotus]. Instead of that term, here he uses the term AzhiyAnai<\/em> [one who holds the divine disc]. Just as nammAzhwAr said in periya thiruvandnhAdhi 87 “eppOdhum kai kazhalA nEmiyAn nammEl vinai kadivAn<\/em>” (emperumAn, who has the divine disc in his divine hand constantly, will remove our past deeds), emperumAn removes through his divine disc, the sins which were the reason for engaging with worldly pursuits such as Sabdham etc as well as sins which were hurdles in not engaging with emperumAn. By manifesting the beauty of his divine hand and the divine disc which are joined together, emperumAn creates devotion towards him. AzhwAr asks as to who could see such a chakradhAri<\/em> (one who holds the divine disc) the way in which he had seen. Those who desire to see emperumAn through their own efforts will have to first get rid of the engagement which their senses have towards worldly pursuits. Next, they have to keep matters relating to emperumAn as the target for their senses. Then they have to transform the knowledge in matters relating to emperumAn as knowledge which is the form of devotion, just like oil flows without any scattering, when opened from a tap. Then it has to mature as parabhakthi, paragyAnam<\/em> and finally as parama bhakthi<\/em>. The opinion here is that it is indeed very difficult to achieve this stage.<\/p>\n\n\n\n Next, we will take up the 77th<\/sup> pAsuram of this prabandham.<\/p>\n\n\n\n adiyEn krishNa rAmAnuja dhAsan<\/p>\n\n\n\n archived in https:\/\/divyaprabandham.koyil.org<\/a><\/p>\n\n\n\n pramEyam (goal) \u2013 https:\/\/koyil.org<\/a> SrI: SrImathE SatakOpAya nama: SrImathE rAmAnujAya nama: SrImadh varavara munayE nama: Full Series << Previous avathArikai (Introduction) If one were to start with karma yOgam (path of deeds) initially, in order to carry out the deeds, lot of materials will have to be earned. During the process of earning as well as during activities such … Read more<\/a><\/p>\n","protected":false},"author":10,"featured_media":0,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[10,37],"tags":[],"class_list":["post-52741","post","type-post","status-publish","format-standard","hentry","category-mudhalayiram","category-thiruchchandha-viruththam"],"_links":{"self":[{"href":"https:\/\/divyaprabandham.koyil.org\/index.php\/wp-json\/wp\/v2\/posts\/52741","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=52741"}],"version-history":[{"count":3,"href":"https:\/\/divyaprabandham.koyil.org\/index.php\/wp-json\/wp\/v2\/posts\/52741\/revisions"}],"predecessor-version":[{"id":54427,"href":"https:\/\/divyaprabandham.koyil.org\/index.php\/wp-json\/wp\/v2\/posts\/52741\/revisions\/54427"}],"wp:attachment":[{"href":"https:\/\/divyaprabandham.koyil.org\/index.php\/wp-json\/wp\/v2\/media?parent=52741"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/divyaprabandham.koyil.org\/index.php\/wp-json\/wp\/v2\/categories?post=52741"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/divyaprabandham.koyil.org\/index.php\/wp-json\/wp\/v2\/tags?post=52741"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}
nan pula vazhi thiRandhu gyAna naRchudar koLeei<\/em>
enbil eLgi nenjurugi uL kanindhu ezhundhadhOr<\/em>
anbil anRi AzhiyAnai yAvar kANa vallarE<\/em><\/p>\n\n\n\n
pulan vazhi<\/em> \u2013 the path for senses to reach worldly pursuits such as Sabdham (sound) etc
adaiththu<\/em> \u2013 blocking it
arakku ilachchinai seydhu<\/em> \u2013 sealing it (that path) with shellac such that even their scent cannot follow
nal pula vazhi<\/em> \u2013 senses in the apt bhagavath vishayam <\/em>(matters related to emperumAn)
thiRandhu<\/em> \u2013 opening that path
gyAnam<\/em> \u2013 knowledge
nal sudar<\/em> \u2013 the good light
koLeei<\/em> \u2013 lighting it
enbil eLgi<\/em> \u2013 with the physical form, made of bones, wilting
nenju urugi<\/em> \u2013 with the heart melting
uL<\/em> \u2013 inside
kanindhu<\/em> \u2013 maturing
ezhundhadhu<\/em> \u2013 rising in the form of parama bhakthi<\/em> (deep devotion)
Or<\/em> \u2013 unique
anbil anRi<\/em> \u2013 without that devotion
AzhiyAnai<\/em> \u2013 one who is standing, holding the disc (for our sake)
yAvar kANa vallar<\/em> \u2013 who is capable of seeing?<\/p>\n\n\n\n
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