|
Paasurams 80-83
In this posting
, adiyEn will cover 4 more Paasurams( 80-83) of
Desika Prabhandham , which are the 41st to the 44th
Paasurams of
AdhikAra Sangraham.They deal with Tatthva Thraya
chintanAdhikAram
and the glories of the Lords of SrIrangam, ThiruvEnkatam and Kaanchi
respectively.
80) The way in which
Tatthvams rest in the Lord's Body
*******************************************
Lord VearadarAjan of Kaanchi shines as the lamp on top
of the Hasthigiri hill and has the chEthana , achEthana tatthvams
as pieces of jewelery and weapons on His sacred body.
There He stands as to delight the hearts of every one.
The key words of this
paasuram are : " Garudan uruvAm
MaRayin poruLAm KaNNan , Karigiri mEl ninRu anaitthum
KaakkinRAn " ( The Lord , who is the meaning of the VedAs ,
which are the body of Garudan , standa atop Hasthigiri and
protects the Universe and its beings ).
As the Lord stands on
top of the Hasthi Giri, He displays on
His sacred ThirumEni many types of Jewels and weapons ,
which are associated with all the Tathtvams . The links
are as follows:
1. Jeevan = KOusthibha
Gem on His chest
2. Eternally existign mUla Prakruthi = the Mole , SrIvathsam
3. Mahath Tatthvam = the Mace, KOumEdhaki
4. Jn~Anam = the Sword, Nandhakam
5. Ajn~Anam = the sheath for the sword , Nandhakam
6. Sarngam & Paanchajanyam = Taamasa & SaathvIka ahankArams
7. Manas = Sudarsana chakram
8. Jn~Ana & Karma Indhriyams = the ten arrows
9. Five TanmAthrams & Pancha BhUthams: VanamAlai, Vaijayanthi
81) The Greatness of
SrIrangam: SthAna VisEsha adhikAram: Part I
****************************************************
The dhivya dEsam of SrIrangam has the eternal presence of
Lord RanganAtha and is like the embodiment of the Lord's
compassion that has taken the form of insatiable nectar
( AarAdha aruLamudham pothintha Koil); SrIrangam was
bequeathed to King IshvAku by Brahma DEvan ( AmbhuyatthOn
AyOddhi mannaRkku aLittha Koil); It has the vaibhavam as
a temple worshipped by Lord Raamachandran Himself during
His Vibhava avathAram ( tOlAtha tani veeran thozhutha Koil);
This is the koil that is the support for VibhIshaNan , who gave
his support to Lord Raamachandra in the fight against his brother
( thuNaiaana VeDaNarkku thuNayAm Koil); It is the Koil ,
which can bless the worshippers with anugrahams that can not be
gained anywhere else( sErAtha payan yellAm sErkkum Koil) ;
It is the KOil, which has the VimAnam in the shape of PraNavam
( sezhu maRayin mudhal yezhutthu sErntha Koil ) ; It has the power
to destroy all kinds of sins ( theerAtha vinai yellAm therkkum Koil);
It is the dhivya dEsam of SrIrangam , which is the top most among
all dhivya dEsams ( Thiruvarangam yenat-thihazhum Koil thAne).
82) ThiruvEnkatam's
glories: SthAna VisEsha AdhikAram: Part II
**************************************************
ThiruvEnkatam hills is the holy hill that has the power to reveal
the sacred feet of the Lord (m KaNNan adi iNai yemakku kAttum
veRppu ). The hill of the Lord has the power to destroy every kind of
sin committed by the chEthanams ( kadu vinayar iru vinayum kadiyum
veRppu ); This hill has the glories to be recognized as SrI Vaikuntam
( TiNNamithu veedu yenna thihazhum veRppu); This hill has
the vaibhavam of having sacred waters like KonEri, PaapanAsam
and others ( theLintha perum theertthangaL seRintha veRppu) ;
This is the hill , which is recognized as the embodiment of
all PuNyams ( PuNNiyatthin puhal ithu yenap-puhazhum veRppu);
ThiruvEnkatam is the holy hill , where all the bhOgams enjoyed in
Parama Padham are made within the reach of the residents of
this earth( PonnulahiR-bhOgamellAm puNarkkum veRppu);
This is the auspicious hill desired as a placeof residence by
the DEvAs and the residents of this BhUlOkam ( ViNNavarum
MaNNavarum virumbum veRppu ); This is indeed the hill
celebrated by the VedAs and is revered as the ThiruvEnkatam
hills ( Venkata veRppu yena viLangum Veda VeRppE ).
83) The Vaibhavam of
Kaanchi: SthAna VisEsha adhikAram: Part III
******************************************************
This is the dhivya dEsam of Hasthi Giri , where the Lord stands
to destroy totally all the sins of those , who seek His protection
(Bhatthar vinai thotthu aRa aRukkum AtthigiriyE) . This is
the dhivya dEsam of the Lord , who revealed His heroism
by cutting down the ten heads of RaavaNan with an arrow
of unmatched power in a great battle at LankA . This is
the dhivya dEsam of the Lord , who showed His meekness
and soulabhyam by going after the VeNNai and curds
that His mother YasOdhA had set aside and got threatened
by her for consuming them secretly ( matthu uRu tayir vaithathu
meyttha VeNNai uNNum Atthan idam AtthigiriyE ).
Desika
Prabhandham--> XIII: Paasurams 84-86
SrI:
Dear Swamy
Desika BhakthAs:
In this posting ,
adiyEn will cover 4 more Paasurams( 84-86) of
Desika Prabhandham , which are the 45th to the 47th Paasurams
of
AdhikAra Sangraham.
84) Thirumanthiram
granting all Phalans
******************************
Those who recite and reflect on the deep meanings of
Moola Mathram ( Thiru Manthiram/AshtAksharam) will be
blessed with every phalan that they wish to have.
This includes the acquisition of the eight GuNams of
the Lord , the eight traits of one's Buddhi (intellect) ,
the eight aathma guNams ( eight flowers ) , the eight
attainments (siddhis) , the eight kinds of devotion (Bhakthi) ,
the mastery over the eight limbs of Yogam , the eight kinds
of Iswaryams ( wealth) and the mastery over the 64 kinds
of arts and sciences ( Kalais).
The key passage of
this Paauram is " YeNN guNatthOn
yettu yeNNum yeNN guNamathiyOrkku , yeNN patthi--
yettu guNamum mElathuvum yettina" ( For the vivEkis with
eight kinds of Aathma GuNams reciting and reflecting on
the AshtAksharam of the Lord with the eight auspicious
guNams , the eight kinds of Bhakthis , eight kinds of
wealth and much more are readily attained ).
Additional notes by
Swamy SrIraama DesikAcchAr:
****************************************
The eight auspcious guNams of the Lord are: (1) Freedom from
the influence of karmaas (2) Freedom from old age /nithya youvanam
(3) freedom from death (4) freedom from sorrow (5) Freedom
(6) Freedom from Hunger (7) possesion of BhOga vasthus ,
which are imperishable and (8) Power to execute desired actions.
The eight guNams of
the Intellect are: (1) ability to comprehend
material presented (2) power to hold the recieved material
firmly (3) ability to recall material learnt and held (4) power to
describe them to others (5) ability to grasp things not explained
by others (6) discriminatory skills to reject unwanted things
told to them by others (7) power to comprehend doctrines
with clarity and (8) ability to understand the true meanings
of the tatthvams .
The eight aathma
guNams of the human beings acquired through
anusandhAnam of AshtAksharam are : (1) nonviolence/ahimsai
towards others by speech, body or mind (2) Control of senses /
Indhriya nigraham (3) Mercy towards all (4) Patience towards all/
poRumai (5) Jn~Anam/true wisdom about Tatthva thrayams
(6) Tapas / penance (7) DhyAnam and (8) Sathyam/Truthfulness.
The eight kinds of
Bhakthis are: (1) Love towards BhAgavathAs
(2) Joy in worshipping the Lord (3) Eagerness to hear about
the Lord's charithram (4) thickening of the voice and horripulation on
hearing about the Lord,, thinking about Him or speaking about Him
(5) attempts to perform aarAdhanam for the Lord (6) freedom from
ego during the performance of Kaimkaryams for the Lord (7) thinking
about Him alone (8) not asking the Lord trivial and perishable boons
from the Lord.
85) Explanation of the
Meaning of Charama SlOkam: Part I
**********************************************.
Our Emperor of Emperors (SarvEswaran) incarnated as the son
of VasudEvan so that the citizens of DhwArakai can be blessed
with the ultimate PurushArTam of enjoying His company . He sat in front of
Arjuna's chariot as His Saarathy and revealed the height of His
soulabhyam.
This Lord along with His Devi undertook the sankalpam to uplift
the created jeevans from all sufferings and used Arjuna as the
excuse
to instruct the world on His Charama SlOkam . He stood as the SiddhOpAyam
in His Charama slOkam and took upon Himself the burden to protect those,
who sought His protection.He removes the effects of Prakruthi which stands
in the way of developing Tatthva Jn~Anam and assures us freedom from
sorrows and Moksham at the end of the Prapannan's bodily existence
on this earth.
The key passage of
this Paasuram is " TaNN tuLava malar mArbhan ,
oNN thodiyAL ThirumahaLum thAnum aahi , oru ninaivAl eenRa
uyir yellAm uyya , tAnE sonna tani dharumam yemakku tAnn aay ,
Tannai yenRum kaNDu kaLitthu adi sooda , vilakkAi ninRa
viLayAttai kazhikkinRAn "
" TaNN tuLava
malar mArbhan " is the Lord wearing the cool
TuLasi garland interwoven with the fragrant flowers . " oNN
thodiyAL ThirumahaLum TAnum aahi oru ninaivAl eenRa
uyir yellAm uyya " refers to the Lord with Periya Piratti
propelled by their unified sankalpam to uplift he jeevans
created by Them . How did the Lord do it ? He became
the matchless means (upAyam) for those who performed
Prapatthi unto Him and stood as SiddhOpAyam for them
as revealed in His Charama slOkam . Thus , He lifted those
fortunate ones up from the mire of samsAram so that they
can enjoy Him in His Prama Padham and wear His sacred
Thiruvadis on their heads and become filled with bliss.Through
this MahOpakAram , the Lord removes all the interferences
created by His own Moola Prakruthi .
86) Explanation of the
Meaning of Charama SlOkam : Part II
***********************************************
The Charama slOkam has a key paasage , " Sarva DharmAn
Partithyajya " . This paasuram focuses on the Six meanings of
the two words : "Srava dharmAn ".
The meaning of
this Paasuram is expanded in the 316th Desika Prabhandham
Paasuram housed in the SrI Sookthi of "Charama slOka churukku".
The extended meanings
of this Paasuram will be covered , when we
arrive at the 316th Paasuram. Briefly , these six meanings are
quoted as: (1) asakthAdhikArithvam (2) aakinchanya puraskriya
3) ananga bhAvam (4) dharmANAm asakthyArambhavAraNam
(5) TathprathyAsA prasamanamand (6) BrahmAsthra nyAya Soochanam .
adiyEn will share the detailed commentary of Swamy SrIrAma
DesikAcchAr , when we arrive a tthe 316th Paasuram.
The six meanings of
"Srava DharmAn Partithyajya " are :
(1) Do not continue
with difficult-to-practise upAyams for
Moksham any more , even if you have been active in pursuing them.
(2) It is the best act
to banish desire in practising such upAyams.
(3) The act of
SaraNAgathy does not need the help of any thing
else except its five angams.
(4) If other acts are
undertaken , then SaraNAgathy will be fruitless .
In such a case , ti is like BrahmAsthram that can not co-exist with
other
asthrams .
(5) and (6) You
who is engaged in the ancient upAyam of Bhakthi yOgam
fit for great Jn~Anis will feel powerless to practise this upAyam . Keep
Your helpless state as help and seek My Thiruvadi (sacred feet) as the
sole
upAyam
and I will banish Your sins and grant You Moksham.
The brief comments
however regarding the context of this Paasuram are:
"Sarva DharmAn Partithyajya" has the meaning to abandon all
upaayams.Dharmam is a phalan-yielding practise (saadhanam)
that can be understood only with the help of the Lord's Saasthrams.
When the Lord uses the plural of dharmam (DharmAn) in Charama
slOkam , He referes to the many kinds of dharmams . The "Sarva"
padham selected by the Lord refers to the nature of the dharmams
having many angams (limbs). Dharma padham generally connotes
UpAyam; here in the context of the Lord's upadEsam refers to
MokshOpAyam such as Bhakthi yOgam with its 8 angams.
In this posting ,
adiyEn will cover One Paasuram( 87) of
Desika Prabhandham , which is the 48th Paasurams of
AdhikAra Sangraham. This Paasuram has so many subtle meanings
relating to the essence of Charama slOkam that adiyen will
focus on it alone in this posting.
The Greatness of Today
*******************
Today is the Iypaasi SravaNam day at Oppiliappan KOil .
ThiruviNNagarappan adorns nila mAlais and invites us
to reflect on the message imprinted on His right hand
(MaamEkam SaraNam Vraja). On top of Hasthi Giri ,
at Kaanchi , Lord VaradarAjan invites us to reflect on
the message imprinted on His right hand : " Maa Sucha:"
Today is also the
birth day of Poygai AzhwAr followed by
the avathAra dinams of BhUtham and PEy AzhwArs
( the three " Mudhal AazhwArs " ) .
In the 89th Paasuram
of Desika Prabhandham
( the 50th slOkam of AdhikAra Sangraham) ,
Swamy Desikan acknowledges with gratitude
the upakAram of the Mudhal AzhwArs in revealing
the UpAyams of Prapatthi and Bhakthi yOgams
to us for gaining Moksham.
The "yEka Sabdham
****************
On this auspicious occasion , it is very appropriate to
reflect upon the "YEka " sabdham , which is the essential
part of Charama slOkam : "Maam YEkam SaraNam vraja".
The six meanings of the "YEka " sabdham is the subject
matter of the 87th Desika Prabhandham (48th Paasuram of
AdhikAra Sangraham) to be covered today.
In the 93rd slOkam of
Desika Prabhandham ( 54th of AdhikAra
Sangraham ) , Swamy Desikan describes our status of
living in a state of freedom from fear due to the following
of the UpadEsam of the Lord housed in His Charama slOkam .
87) Charama
SlOkam : Meanings of Charama SlOkma : Part III
*************************************************
Saadhanamum naRppayanum nAnE aavan
Saadhakanum yenn vayamAi yennai paRRum
Saadhanamum SaraNa neRi anru unakku
SaadhanangaL innilaikku ohr idayil nillA
Vedanai sEr vErangam ithanil vENDA
vEru yellAm niRkkum nilai NaanE niRppan
ThUthanumAm NaaTanumAm YennaippaRRi
sOham theer yena uraitthAn soozhhinrAnE
The Six Meanings of
"yEka " Sabdham
*********************************
In this Paasuram , Swamy Desikan instructs us
on the six meanings of the word "yEkam "
( "Maam yEkam SaraNam Vraja portion" of
Charama slOkam ) as revealed by the SrI Sookthis
of His PoorvAchAryAs .
Additional References
on "yEka " Sabdham
**********************************
Swamy Desikan elaborates on the above meanings
of the "yEka " sabdham again in the 318th Paasuram of
Desika Prabhandham ( 4th slOkam of Charama slOka
Surukku ) and the 344th Desika Prabhndha Paasuram
( the 19th Paasuram of GeethArTa Sangraham ) .
The 29th Chapter of SrImath Rahasya Thraya sAram
entitled " Charama SlOkAdhikAram" has the most
elaborate commentary by Swamy Desikan on our
GeethAchAryan's Charama SlOkam .
87 th Prabhandha
Paasuram ( 48th AdhikAra Sangraha Paasuram)
***************************************************
1) The first Meaning of YEka Sabdham
********************************
The first of the six meanings is : " Saadhanamum nall-payanum nAnE
aavan " ( I will remain as the UpAyam/Means and the Phalan/auspicious
fruit of that UpAyam of SaraNAgathy) . Our Lord is both UpAyam
and its Phalan . The yEka sabdham reveals that SarvEswaran alone
is both upAyam and Phalan.
2) The second meaning
of the YEka Sabdham
***********************************
The second meaning is : " Saathakanum Yenn vayamAi
Yennaip-PaRRum"
( The anushtAthA /practioner of that UpAyam will remain under my
Lordship and perform SaraNAgathy to Me to gain Moksha siddhi).
Here , yEka sabdham reveals that the Svatantram of the ChEthanam
is banished in the context of the Lord's unfettered will and His
SvAtantryam . Our Lord is the SiddhOpAyan and the jeevan
should not get confused as the the adhikAri, who practises
the UpAyam. It is SarvEsvaran's sankalpam that lets the chEtanan
perform the UpAyam as a totally dependent one on the DayA
of the Lord . The chEthanam is never-ever independent to
perform the UpAyam on its own.
3) The third meaning
of the YEka sabdham
**********************************
The third meaning is " unakku SaraNa neRi Saadhanamum anRu"
( The Lord says: For you , the ChEthanan , SaraNAgathy is
not a direct upAyam , but is only a vyAjam for gaining
the fruit of that UpAyam ). Here , the "yEka " sabdham
cautions the chEtanam not to link Iswaran (SiddhOpAyam )
with SaadhyOpAyams like Prapatthi or Bhakthi yOgams .
Iswaran uses Prapatthi as a vyAjam to grant the boon of
Moksham . He stands in the place of difficult to observe
upAyams like Bhakthi yOgam to grant Moksham to
those who perform Prapatthi to Him alone .
4) The Fourth Meaning
of the YEka Sabdham
***********************************
The fourth meaning is " SaathanangaL innilaikku ohr idayil
nillA"
( UpAyams like Bhakthi yOgam will not have any value/help to
the SaraNAgathy / Prapatthi yOgam . In other words , Bhakthti
yOgam and other upAyams do not assist/advance Prapatthi) .
Our Lord does not place any obstacle/burden between Him
and the one , who hastened to perform Prapatthi stands in place of
all other upAyams and bears all the burdens Himself. He does not
expect any other UpAyams from the Prapannan after
the performance of Prapatthi .
5) The Fifth Meaning
of the YEka Sabdham
**********************************
The Fifth meaning is " vEthanai sEr vERu angam ithanil vENDA "
( For one who observes SaraNAgathy as the UpAyam , there is
no admixture with angams that are very difficult to observe).
Except the five angams associated with Prapatthi (aanukoolya
Sankpam , PrAthkoolya Vrajanam , KaarpaNyam , Gopthruva
VaraNam and MahA Visvaasam ), Our Lord does not desire
any other angams from those , who perform Prapatthi to Him.
6) The Sixth Meaning
of the YEka Sabdham
**********************************
The Sixth meaning is: " vERu yellAm niRkkum nilai nAnE niRppan"
( I will stand in place of all other upAyams like difficult-to-observe
Bhakthi yOgam and bless the ChEthanan performing Prapatthi
with the fruits of Moksham ). Our Lord instructs the Prapanna
jeevan that He is under the influence of that Jevan as a
result of
the performance of Prapatthi to Him alone and therefore He will stay
in place of all other upAyams and bless that jeevan with
the fruits of Moksha sukham.
Our Lord's UpadEsam
*******************
The Lord says : " For all these six reasons , Oh ChEthanam ,
observe Prapatthi yOgam to Me alone and leave the other upAyams
(Sarva dharmAn Partithyajya Maam yEkam SaraNam vraja) .
After performing
Prapatthi , live in a state of freedom from worries
and sorrows ; place the burden of your protection and the fruits of
that protection at My feet . As Your Lord and Parama Soulabhyan,
who went as the messenger for the PaaNDavAs , I will protect You
without fail so that you can stay in a state of nirbhayam and nirbharam
( freedom form worries and fears about your gathi) ".
Swamy Desikan's
instruction to us
**************************
Swamy Desikan summarizes the Charama slOkam message
this way :
"ThUthanumAm
NaaTanumAm Yennaip-paRRI
sOham theer yena uraitthAn soozhkinrAnE "
That Lord who
identified Himself as the Lord of
all the ChEthanams and as the soulabhyan , who went to
DuryOdhanA's court as the messenger for PaaNDavAs
instructed us to free ourselves of all fears and sorrows
through the performance of Prapatthi at His sacred feet
alone. He does not let the PrapannAs down since He is
Achyuthan and surrounds them (SoozhinrAn) with
His anugraham .
In this posting ,
adiyEn will cover two Paasurams( 88-89) of
Desika Prabhandham , which is the 49th and the 50th Paasurams of
AdhikAra Sangraham.
88) Hesitation of
ChEthanam to seek Moksham
***************************************
The key passage in this Paasuram is about Lord's laughter about
our putting off our desire to seek His Supreme abode and wanting to
hang on to this SamsAric world instead to enjoy its persihable
"pleasures" :
" Mutthi tara
munnE tOnRi nall ninaivAl nAmm isayum kAlam
inRO naaLayO yenRu nahai seyhinrAn "
Our Lord has
incarnated in many forms to grant us Moksham
and is waiting for us to seek His protection .While waiting for us
to gain the auspicious Jn~Anam to seek the journey to His Supreme
abode , He is making fun (parihAsam) of our indecision to take
that decision and questions with humor : "Is it today or would
that be
tomorrow that you will decide to perfom the upAya anushtAnam ? "
(Meaning of the entire
Paasuram ): No one can overcome the will
(sankalpam) of our Lord. He creates all kinds of desires in those
who do not try to reach Him and display enimity towars Him .
He interferes with their ability to enjoy those bhOgams that
they desire . Our Lord of this disposition has showered
His grace on us already and destroyed our longing for
SamsAra BhOgams .He has now accepted us as objects of protection
to enjoy the shade of His sacred feet. He has banished
His earler anger over our previous trespasses. He has taken
many avathArams to mix with us as Parama soulabhyan and to
grant us mOksha sukham . Inspite of all these special efforts on
His part, we who do not recognize His extraordinary grace
and compassion keep postponing the performance of SaraNAgathy
to realize Moksham from one day to the other . Our Lord laughs over
our ignorance , procrastrination and ineptitude .
For His enemies that
do not cherish Him ( Tannai NaNNAthAr) ,
He creates all kinds of desires in them ( ninaivu anaitthum Taann
ViLayitthu) and then prevents them from enjoying those desires
that they covet ( Taann viLaitthum vilakkum NaaTan). For us
whom He has decided to protect from the SamsAric horror ,
He has eliminated our taste for the non-lasting and pain-yielding
SamsAric "pleasures" ( ibbhavatthil yemm ninyaivai mARRi )
and has placed us as objects of protection under His sacred
pair of feet ( iNayadikkeezh adaikkalam yenRu yemmai vaitthu).
He has now forgotten or gotten over His anger over our previous
trespasses and is ready to grant us His protection (munn ninayivAl
yAmm muyanRa vinayAl vantha munivu ayarnthu). He waits to see
when that day would be for us to elect to seek His rakshaNam .
He has taken many avathArams already to grant us Moksham
( Muthti tara munnE thOnRi) and He is amused at our
delay/procrastrination and makes fun of us by asking whether
He has to wait until today ( the end of the day) or until tomorrow
for us to make up our mind as a result of the dawning of the clear
Jn~Anam that would propel us to perform the SaraNAgathy
( Mutthi tara munnE thOnRi , nall ninayvAl nAmm isayum
kAlam inRo nALayO yenRu nahai seyhinRAn ).
The Lord laughs over
the thought that He has rushed
to grant Moksham to the chEthanam and that chEthanam
does not wish to forsake the SamsAric pleasures toseek
the Moksham. That chEthanam keeps on postponing
the day for seeking Moksham from today to tomorrow
and onwards. Our Lord laughs over the ineptitude and
ignorance of the ChEthanam , which can not make up its
mind.
89) The help of the
Mudhal AzhwAr
****************************
During DhvApara Yugam , our Lord indirectly provided
additional help to the chEthanams to rush towards Him
to seek Moksham from Him . During the course of a rainy night
at His dhivya dEsam of ThirukkOvaloor , Our Lord got Poygai,
BhUtham and PEy AzhwArs together in the tight space of
an idaikazhi (dEhaLi) and pressed them there to have
their physical contact ( dEha sambhandham ) and for witnessing
the birth of the three AndhAthis from the three AzhwArs .
The andhAthis of the AzhwArs lit the lamp of true knowledge
(Sathya dheepam) to chase away the darkness of aj~nAnam
that had enveloped the world. The lamp lit by the AzhwArs
in front of the Lord and His divine consort glorified
the UpAyams of Bhakthi and Prapatthi yOgams
celebrated by the Vedams.
This Paasuram is about
AchArya KruthyAdhikAram
Topic of the 30th Chapter of SrImath Rahasya Thraya Saaram ).
This 89th Paasuram
should be remembered especially
on this Iyppasi Satabhishak day , the day of avathAram
of PEy AzhwAr:
Paattukku-uriya
pazhayavar moovaraip-paNDu-oruk-kaal
Maattukku aruL tarum Maayan malinthu varutthathalAl
nAttukku iruL seha nAnmaRai anthi nadai viLanga
veettukku idaikkazhikkE veLikAttu,ammeyviLakkE
(meaning): SarvEswaran
caused the Mudhal AzhwArs
to sing their ThiruvandhAthis to banish the nescience that shrouded
the world and through their andhAthis instructed us on the UpAyams
like Bhakthi and Prapatthi for our upliftment from SamsAric sufferings .
" Paattukku uriya
Pazhayavar moovar" are the triad of AzhwArs ,
who are the most qualified for singing the Lord's vaibhavam .
"mAttukku aruL
tarum Maayan " is the Lord of wonderous deeds ,
who showers His grace on His property, the ChEthanams .
"nAttukku iruL
seha" describes the purpose of the Lord
empowering the Mudhal AzhwArs to sing their Prabhandhams :
it was to destroy the darkness of ajn~Anam that prevailed in
the world .
What did the Mudhal
AzhwArs do and how did they banish
the surrounding darkness? They lit a lamp of Sathyam to
eliminate the darkness of nescience.
What did that lamp do
besides chasing away the darkness of
ajn~Anam ? It shed light all around and glorified the means
(upAyams) for the performance of SaraNAgathy (Bhakthi & Prapatthi
yOgams) at the sacred feet of the Lord (nAnn muRai anthi nadai
viLanga veLikkAttum).
|
