Mumukshuppadi Sarartha Deepikai
Mumukṣuppādi Sārartha Dīpikā is a masterwork of Śrīvaiṣṇava philosophy that unlocks the profound spiritual wisdom of three sacred mantras: the Tirumantra (Aṣṭākṣarī), the Dvaya Mantra, and the Carama Śloka from the Bhagavad Gītā. Composed by the revered ācārya Pillai Lokācāryar in the 13th century, this text serves as an essential guide for all aspirants (mumukṣus) seeking liberation (mokṣa) through surrender to Lord Śrīman Nārāyaṇa and His divine consort Śrī Mahālakṣmī. The work is structured as detailed chūrṇais (aphoristic verses) across three prakaraṇas (sections), each explaining the progressive stages of spiritual realization: understanding one's eternal nature of servitude (śeṣatva), the means of surrender (prapatti), and the grace of the Supreme Lord. Based on the classical vyākhyāna (commentary) of Śrī Maṇavāḷa Māmuṇigal, written by PBA Swami.
लोकाचार्य गुरवे कृष्ण पादस्य सूनवे
संसार भोगि सन्दष्ट जीव जीवातवे नमः
lokācārya gurave kṛṣṇa pādasya sūnave
saṃsāra bhogi sandaṣṭa jīva jīvātave namaḥ
TRANSLATION
All beings who are born repeatedly in this world and suffer in the samsaric cycle have to understand many things in order to obtain Moksha (liberation). Of these many things, one of the most important is the understanding of Artha Pancakam. The understanding of 1. Nature of the Supreme, 2. Nature of the Jiva, 3. The means to attaining liberation, 4. The nature of the goal to be attained, and 5. The obstacles in attaining the goal seeked, are known as Artha Pancakam.
The knowledge of these five is given clearly by the three rahasyas, Thirumanthiram, Dvayam and Carama slokam and as such the understanding of the rahasya- thrayam is very important for Mumukshus.
The origin of the rahasyathrayam is as follows. The Thirumanthram, also known as Periya Thirumanthram and Moola Manthram, originated in Badri. It was taught to Nara by Narayana. Dvayam which is also known as Manthra Rathnam, was revealed to Sri Mahalakshmi in Vishnu Loka by Sriman Narayana. Carama Sloka is part of the Bhagavad Gita and as such was told to Sri Arjuna by Sri Krishna. Thus the originator of all three rahasyas is Lord Sriman Narayana. Therefore, He is the first acharya in the Guru parampara. It is thus that Sri Kooraththazhvan said "Lakshminatha samarambam ... vande guruparamparam".
Therefore this rahasyathraya even though short in words has very many great, rare and majestic meanings and as such our acharyas have studied it extensively and taught their meanings carefully to their disciples.
Prior to Swamy Ramanuja the acharyas guarded the rahasyathraya and their meanings and taught them exclusively to select disciples only. Bhagavad Ramanuja in his broad mind and large sympathy for those caught in the samsaric cycle, exceeded the norms of the day and himself and through his disciples taught the rahasyathraya and their meanings to all who were interested. This is shown in Upadesa Raththinamalai as
OraaNvazhiyAy upathEsiththaar munnOr, eraar ethiraasar innaruLaal - paarulagil aasaiyudaiyOrkkellam aariyarkaaL kooRumenRu pEsi varambaruththaar pin
From the time of Sri Ramanuja the meanings of these rahasyas were taught but there is no evidence that during his time their special meanings were recorded in written form by acharyas. There is a possibility that a rahasyathraya vyakhyanam was made into a grantha by Sri Koorathazhvan. Sri Vedantha Desikar in his Rahasyathrayasaram, in the Carama Sloka section talks about the Carama Sloka vyakhyanam of Azhvan. However, if there was such a grantha, it is not available now.
Sri Bhattar who is the son of Sri Koorathazhvan wrote the composition Ashtasloki as the essence of the rahasyathrayam. Even though this composition is short, Bhattar has included in it tremendous meanings of these manthras.
Sri Pillai Lokacharyar who is the son of Sri Vadakku Thiruveethi Pillai and who is considered the avathara of Sri Varadaraja, has composed the Ashtadasa Rahasyam which is a phenomenal collection of the meanings of rahasya granthas. Later Sri Achan Pillai also wrote rahasya arthas through works such as Parantha Rahasyam.
Amongst the Ashtadasa Rahasyas, Yathruccikappadi, Paranthapadi and Sriyapathippadi contain the meanings of the rahasyathraya vyakhyanams but it is Mumukshuppadi that has gained fame in many ways. The other granthas suffer from drawbacks such as being extensive or being very short or that they contain a mixture of Sanskrit and Tamil words. Mumukshuppadi does not have any of these drawbacks. Also, this work contains special and rare meanings that are not present in the other granthas. Thus, this work occupies a special place in the purvacharya works and in the minds of Srivaishnavas.
TRANSLATION
There are three Rahasyas that one who craves Moksha (liberation) has to know for sure.
PURPORT
TRANSLATION
Amongst the three rahasyas the first rahasyam that a mumukshu has to know is the Thiruvashtakshara mahamanthram.
PURPORT
The Thirumanthram is made of two parts: Pranavam and Manthrasesham. Om is the Pranavam and Namo Narayanaya is Manthrasesham. Pranavam is expanded upon by Manthrasesham. Manthrasesham is expanded upon by Dvayam. Dvayam is expanded upon by Carama Slokam. By this order also Thirumanthram has to be learnt first.
The word manthram is obtained from "manthAram thrAyathe". It is that which protects those who recite it. The protection is of two types: One is via the sound of the manthra and the second is via the meaning of the manthra.
The benefits that are obtained by those who recite it and use it in Homas is obtained via the power of the sound of Thirumanthram. The benefit accrued by the prapannas who look to nothing but the Lord, is obtained by the power of the meaning of Thirumanthram.
The second meaning is explained by Sri Bhattar in Ashtasloki as follows. If a person thinks that his body is the same as his soul then he should look at the makaram of the pranavam. Since it talks about the soul with knowledge he would understand the knowledge-less body cannot be the same as the soul. Even if one understands this, he may mistake that the soul is not dependent on the Lord and think that it is fully independent. Such a person should look at akaram in pranavam. Akaram emphasizes that the souls are enslaved to the Lord and therefore he will be cleared of his error. If he understands that a soul is enslaved to the Lord but thinks that it is similarly enslaved to many others, a fact that is commonly seen in this world, then he should look at the ukaram in pranavam. This ukaram shows that the souls are enslaved only to Sriman Narayana and as such he would correct his mistake. A person who understands all of this might still think that his own effort is sufficient to protect himself. Such a person should look at the nama: term. This term shows that the protection of the souls is the duty of the Lord and not of the self. If a person begins to develop great attachment to the people surrounding him, his wife, children, relatives, then he should look at the Narayana term. This teaches him that Sriman Narayana is the one and all relation to a soul. A person who becomes attached to things of this world should look at the "aya" term (chathurthi vibhakti). As this term signifies that eternal service to the Lord is the purpose for a soul, attachment to other things will be broken.
The thirumanthram that contains these meanings is therefore to be learnt first and is the refuge for all prapannas.
तिरुमन्त्रत्तिऩुटैय चीर्मैक्कुप् प्ōरुम्पटि प्र्ēमत्त्ōट्ē प्ēणि अनुसन्तिक्कव्ēणुम्।
tirumantrattiṉuṭaiya cīrmaikkup pōrumpaṭi prēmattōṭē pēṇi anusantikkavēṇum|
TRANSLATION
This Thirumanthram has to be recited by giving it the respect due while keeping it hidden from those who are not qualified for it.
PURPORT
मन्त्रत्तिलुम् मन्त्रत्तुक्कु उऌऌईटाऩ वस्तुविलुम् मन्त्रप्रतऩाऩ आचार्यऩ्पक्कलिलुम् प्र्ēमम् कऩक्क उण्टाऩाल् कार्यकरमावतु।
mantrattilum mantrattukku uḷḷīṭāṉa vastuvilum mantraprataṉāṉa ācāryaṉpakkalilum prēmam kaṉakka uṇṭāṉāl kāryakaramāvatu|
TRANSLATION
If a person develops great affection and love for this manthra, for the Lord who is the inner meaning of this manthra and for the Acharya who teaches this Thirumanthra, then this manthra will act for him.
PURPORT
सम्सारिकऌ तङ्कऌऐयुम् ईश्वरऩैयुम् मऱन्तु, ईश्वर कैङ्कर्यत्तैयुम् इऴन्तु, इऴन्त्ōमेऩ्किऱ इऴवुमिऩ्ऱिक्क्ē सम्सारमाकिऱ पेरुङ्कटलिल्ē विऴुन्तु न्ōवुपट, सर्व्ēश्वरऩ् तऩ् क्रुपैयाल्ē इवर्कऌ तऩ्ऩैयऱिन्तु करैमरञ्च्ēरुम्पटि, ताऩ्ē शिष्यऩुमाय् आचार्यऩुमाय् निऩ्ऱु तिरुमन्तिरत्तै वेऌइयिट्टरुऌइऩाऩ्
samsārikaḷ taṅkaḷaiyum īśvaraṉaiyum maṟantu, īśvara kaiṅkaryattaiyum iḻantu, iḻantōmeṉkiṟa iḻavumiṉṟikkē samsāramākiṟa peruṅkaṭalilē viḻuntu nōvupaṭa, sarvēśvaraṉ taṉ krupaiyālē ivarkaḷ taṉṉaiyaṟintu karaimarañcērumpaṭi, tāṉē śiṣyaṉumāy ācāryaṉumāy niṉṟu tirumantirattai veḷiyiṭṭaruḷiṉāṉ
TRANSLATION
The baddha chetanas who are trapped in this samsaric world, forget that they are dAsas, forget that Sriman Narayana is their Lord (that is they forget that they are the seshas and that He is the seshi), do not live in service of the Lord, are not concerned that they have lost the most valuable thing that they posessed, and stay trapped in this samsaric ocean which is difficult to cross. Seeing this, the Lord out of His kindness (His nirhEduka krupai), in order to make these jIvas know Him and facilitate their crossing samsara and reaching Him, Himself became Nara the disciple and Narayana the acharya and taught the Thirumanthram which is the essence of Artha Panchakam.
PURPORT
Thus forgetting their nature as well as the nature of the Lord they lose the supreme goal of service to Him. Not only do they lose it, they even lose the feeling that they have lost such a valuable thing. Seeing the souls suffer thus and stay trapped in the samsaric ocean, He took great kindness in His divine lotus heart toward them. He thought that they need to know Him so that they can cross this ocean and reach Him. Thus He Himself became Nara the sishya and Narayana the acharya and expositioned that Thirumanthra which holds in it the meaning of all Sastras and which shows clearly the artha panchakam.
शिष्यऩाय् निऩ्ऱतु, शिष्यऩिरुक्कुमिरुप्पु नाट्टारऱियामैयाल्ē अत्तै अऱिविक्कैक्काक।
śiṣyaṉāy niṉṟatu, śiṣyaṉirukkumiruppu nāṭṭāraṟiyāmaiyālē attai aṟivikkaikkāka|
TRANSLATION
If one wonders why Sriman Narayana who is the first among acharyas took on the role of a sishya, the answer is, since the jIvas in this world were not aware of the true nature of a disciple, He donned the role of one.
PURPORT
The nature of a sishya is this: one who is faithful to Sastras, one whose mind wishes to follow the dharmas detailed in them, one who has the mental strength to follow them, one who practices Bhakti to Sriman Narayana, one who does not have pride in him for having the above, one whose love for his acharya cannot be measured by others, one who has no equal in his faith to his acharya, one who is restless in his service to his acharya. Also, one who considers himself and everything he has, as belonging to his acharya is a sishya.
Nyasa Vimsathi explains the nature of a sishya thus: a sishya is one who has the knowledge of what to give up and what to keep as a means to his higher goal, one who based on this knowledge surrenders to his elders, one whose every day acts are based on this knowledge, one who seeks to understand the higher truth, one who is in the service of his acharya, one without ego, one who bows with his entire body, one who looks forward to listen and learn, one who has control of his mind and body, one who has no hatred toward anyone or anything, one who stays in his acharya's abode, one who has faith in the Sastras, one who has gratitude, such a person should be accepted and taught as a disciple.
Sriman Narayana became a sishya to show the above nature of a sishya.
सकल शास्त्रङ्कऌआलुम् पिऱक्कुम् ज्ञानम् स्वयमार्जितम् प्ōल्ē, तिरुमन्तिरत्ताल् पिऱक्कुम् ज्ञानम् पैत्रुकतनम् प्ōल्ē।
sakala śāstraṅkaḷālum piṟakkum jñānam svayamārjitam pōlē, tirumantirattāl piṟakkum jñānam paitrukatanam pōlē|
TRANSLATION
The knowledge gained by a person through Sastras such as Srutis and Smritis are like the wealth gained by him after much effort whereas the knowledge gained by a person through the Thirumanthra upadesam by an acharya is easily obtained like wealth inherited from his forefathers.
PURPORT
TRANSLATION
The manthras that speak of the endless kalyANa guNas of the Lord and the avatharas that exemplify those guNas are limitless.
PURPORT
To answer this, Sri Pillai Lokacharya begins by pointing out that there are countless manthras. Then in the next several sutras, he will break up the manthras into two groups, show that we are not interested in the first group and that the Thirumanthra has a special and high status amongst the manthras in the second group.
Sriman Narayana's kalyANa guNas are endless. The avatharas that bring out those kalyANa guNas are also endless. Similarly the manthras that speak of His kalyANa guNas are also endless and so are the manthras that speak of His avatharas. As there is no limit to His guNas or His avatharas, so also there is no limit to the manthras that speak of them.
अवैताऩ्, व्यापकङ्कऌएऩ्ऱुम् अव्यापकङ्कऌएऩ्ऱुम् इरण्टु वर्क्कम्।
avaitāṉ, vyāpakaṅkaḷeṉṟum avyāpakaṅkaḷeṉṟum iraṇṭu varkkam|
TRANSLATION
These manthras are of two kinds. Those that speak of the Lord in His limitless and all pervading form are known as vyApaka manthras. Those that speak of His avatharas, some of His limitless guNas and some of His leelas are known as avyApaka manthras.
PURPORT
अव्यापकङ्कऌइल् व्यापकङ्कऌ मूऩ्ऱुम् श्र्ēष्टङ्कऌ।
avyāpakaṅkaḷil vyāpakaṅkaḷ mūṉṟum śrēṣṭaṅkaḷ|
TRANSLATION
The vyApaka manthras are considered higher than the avyapaka manthras, and three vyApaka manthras, ashtAkshari, dvAdasAkshari and shadakshari that contain the Narayana, Vasudeva and Vishnu namas, are considered high amongst these vyApaka manthras.
PURPORT
These three are namas; so, how can we call them as manthras? They are namas, but they are the inner meanings of their associated manthras. Also by adding the words Om, nama: and the chaturthi vibhakti (Aya) to them, they become manthras. Thus these three namas in the Vishnu Gayathri manthra are equivalent to three vyApaka manthras.
इवै मूऩ्ऱिलुम् वैत्तुक्कोण्टु पेरिय तिरुमन्त्रम् प्रतानम्।
ivai mūṉṟilum vaittukkoṇṭu periya tirumantram pratānam|
TRANSLATION
The Thiruvashtakshara manthra is considered as the first amongst the three vyApaka manthras that are higher than the avyApaka manthras.
PURPORT
1. Om Namo Narayanaya
2. Om Namo Bagavade Vasudevaya
3. Om Namo Vishnave
Amongst these three, the Ashtakshara manthra which is also known as the Periya Thirumanthra is considered the highest. Just as there is no being superior to Sriman Narayana, so also there is no manthra superior to the Ashtakshari manthra ("yadA sarveshu deveshu nAsti nArAyaNAt para: tada sarveshu mantreshu nAsti sAshtAksharAt para:"). Also, one can see the greatness of this manthra by the fact that it is the first to be taken in the Vishnu Gayathri manthra.
मऱ्ऱैयवै इरण्टुक्कुम् अशिष्टपरिक्रहमुम् अपूर्त्तियुम् उण्टु।
maṟṟaiyavai iraṇṭukkum aśiṣṭaparikrahamum apūrttiyum uṇṭu|
TRANSLATION
The two vyApaka manthras, DvAdasAkshari and Shadakshari have some drawbacks compared to the AshtAkshari vyApaka manthra: they are supported by kudrushtis and they are also incomplete in some respects.
PURPORT
Asishta parikraham means they are supported by kudrushtis who claim that the Supreme Lord is "nirvisesha cinmAtram". ApUrthi means that they do not explain everything that they seek out to explain and only talk about one part of it.
Why do kudrushtis support the Vasudeva and Vishnu manthras?
They claim that the Lord has no special kalyANa guNas and that He does not have a special divine form. They only consider His form as one that pervades everything and nothing more. The Vishnu and Vasudeva manthras speak mainly of His all pervading form and not His guNas or His other forms. As such the kudrushtis support these manthras to a great extent.
So what if kudrushtis support these manthras? Why do we have to then consider them lower? Would we stop eating a food item just because it is being eaten by these people?
To answer, this Pillai Lokacharya also points out that these manthras are somewhat incomplete.
It is not sufficient that the manthra explains that He is all pervading. It should also explain what is being pervaded by Him and what is the effect of such pervasiveness. The nature and guNas of He who pervades all, has to be shown. The Vishnu manthra does not do all of this. In the case of Vasudeva manthra, it shows that He pervades everything by being present in the heart (antharyAmi) of everything ("vasudIdi vAsu:"). But it does not speak of who/what is being pervaded. It speaks of His guNas only by the use of another word ("bagavate"). It does not explain why He pervades (that is, the fruit of the pervasiveness). Therefore, the DvAdasAkshari and Shadakshari manthras are incomplete.
Such incompleteness does not qualify the ThiruvashtAkshara mahA manthra. The nAra part explains the nature of who/what is being pervaded. The nArAyaNa part explains that He pervades all ("antharyAmithvam") and that He supports all ("thAragathvam"). The ayana part explains that He is the means ("upAyam") and the end ("upEyam"), for all. Thus, this manthra is complete as it explains what is being pervaded, how it is being pervaded, the effect of the pervasiveness, and the nature of He who pervades all.
इत्तै व्ēतङ्कऌउम्, रुषिकऌउम्, आऴ्वार्कऌउम्, आचार्यर्कऌउम् विरुम्पिऩार्कऌ।
ittai vētaṅkaḷum, ruṣikaḷum, āḻvārkaḷum, ācāryarkaḷum virumpiṉārkaḷ|
TRANSLATION
This Thiruvashtakshara mahA manthra is loved and supported by the Vedas, the Rishis that came to explain the Vedas, the Azhvars as well as our Acharyas.
PURPORT
Here the Vedas means the height of the Vedas which are the Upanishads. In many Upanishads, in the Ithihasas and Puranas written by great Rishis, in the divine works of Azhvars, and in the knowledge imparting works of our Acharyas, the greatness of the Thirumanthra is well spoken about.
TRANSLATION
The greatness of the manthra that speaks of the Lord is not the same as the greatness of the Lord Himself (that is, it is considered greater than His).
PURPORT
vAcya: the meaning of the word, who is Him
vAcaka: the word, which is Thirumanthra
The greatness of the Thirumanthra is not equal to that of the Lord of whom it speaks. It is considered greater than His greatness.
TRANSLATION
Even if He, who is the meaning of the word, is far away, this Thirumanthra, which is the word, will stay close and will give that which those who recite it seek.
PURPORT
It is because of the fact that even at the times that He is far away and not easily reached, the Thirumanthra stays closeby and gives to those who keep uttering it what they wish to have.
त्रेऌअपतिक्कु आपत्तिल्ē पुटैवै चुरन्ततु तिरुनाममिऱ्ē।
treḷapatikku āpattilē puṭaivai curantatu tirunāmamiṟē|
TRANSLATION
It was the Govinda nAma that protected and saved Draupadi at her time of distress, by growing her sarees in the rajya sabha.
PURPORT
The story of the Pandavas losing Draupadi in a game of dice is well known. In the rajya sabha, Ducshasana began to remove her clothes in front of everyone. At that time Draupadi attempted to save herself using her own means and failed. Recalling that Sage Vasishta had told her that she should think of Sri Hari whenever she is in great danger, she then surrendered to Him ("sanka chakra gadApANe! dvAraka nilayAcyuta! gOvinda! puNdareekAksha! raksha mAm sharaNAgatam" - I seek refuge with you, O Govinda, one who is adorned with the Conch, the Discus and the Mace, one who lives in Dvaraka, one who never abandons His devotees, and one who is lotus eyed). At that time, Sri Krishna was not nearby ("gOvindedi yadAkrantat krushNA mAm dUravAsinam, ruNam pravruttamiva me hrudayAt nApasarppati" - when Draupadi begged for my help calling out Govinda, I was far away and that sadness has never left my heart; it keeps growing like interest on a loan). Even though, Krishna was far away, His gOvinda nAma (which stood for the Krishna avatar) grew her clothes and saved her.
Did we not start to explain the greatness of the Narayana nama? So, why are we using the example of Govinda nAma?
If the Govinda nAma, which is nothing but the Narayana nAma associated with one place, can do so much, then does one have to explain further the greatness of the Narayana nAma.
चोल्लुम् क्रमम् ओऴियच् चोऩ्ऩालुम् तऩ् स्वरुपम् केट निल्लातु।
collum kramam oḻiyac coṉṉālum taṉ svarupam keṭa nillātu|
TRANSLATION
Even if one were to slip on the proper method of reciting it (with faith and completely surrendered), the Thirumanthra will not slip from its nature, which is providing full protection to those reciting it.
PURPORT
Previously it was stated that there are countless manthras that speak of the Lord. Any manthra will work only for those who fully believe in it, utter it with great bhakti and sraddha and in the proper manner. But the Thirumanthra will protect everyone who recite it, no matter how they do it. That is, it never fails in its nature.
इतुताऩ् "कुलन्तरुम्" एऩ्किऱपटिय्ē एल्ला अप्ēक्षितङ्कऌऐयुम् कोटुक्कुम्।
itutāṉ "kulantarum" eṉkiṟapaṭiyē ellā apēkṣitaṅkaḷaiyum koṭukkum|
TRANSLATION
This Thirumanthra will give that which is seeked by devotees, as told by Thirumangai Azhvar in his pasuram "kulam tharum ...".
PURPORT
Thirumangai Azhvar's pasuram goes thus:
kulantharum selvam thanthidum adiyArpadu thuyarAyinavellAm
nilantharanjseyyum nILvisumbaruLum aruLodu perunilamaLikkum
valantharum maRRum thanthidum peRRathAyinumAyina seyyum
nalantharunjsollai nAnkAndukoNdEn nArAyaNAvennum nAmam
The meaning of this pasuram is: the Narayana nama will give to those who recite it, a high class, wealth, it will destroy all that cause suffering to His devotees, it will give them mOksha, it will provide them His grace and the strength to remain in His anubhava, and give all good things that are seeked by them.
Thus, the Thirumanthra will provide all the good things that are seeked by those who keep reciting it.
जश्वर्य कैवल्य पकवल्लापङ्कऌऐ आचैप्पट्टवर्कऌउक्कु अवऱ्ऱैक् कोटुक्कुम्।
jaśvarya kaivalya pakavallāpaṅkaḷai ācaippaṭṭavarkaḷukku avaṟṟaik koṭukkum|
TRANSLATION
The Thirumanthra will act as the upAya in providing to those who utter it through japa and homa, that which they seek: be it wealth in this and the next worlds, kaivalya which is ATma bhOga, or His lotus feet which is the parama purushArththa.
PURPORT
Wealth is of two kinds. One is the wealth of this world which is living like a king. Attaining Swarga and being there with some title and power is wealth of the other world. Kaivalyam is the realization of the soul; that is attaining Atma jnAna and enjoying that realization. The parama purushArttha is bhagavat prApti; that is, attaing His lotus feet and the fruit of kainkarya. The Thirumanthra will act as the sAdana and through the acts of japa and homa will give all these fruits to those who seek them ("aihalowkikamaishvaryam svargAtyam pAralowkikam, kaivalyam bagavantanjca mantroyam sAdayishyati").
कर्मज्ञानपक्तिकऌइल्ē इऴिन्तवर्कऌउक्कु विर्ōतियैप् प्ōक्कि अवऱ्ऱैत् तलैक् कट्टिक्कोटुक्कुम्।
karmajñānapaktikaḷilē iḻintavarkaḷukku virōtiyaip pōkki avaṟṟait talaik kaṭṭikkoṭukkum|
TRANSLATION
For those who are interested in following either the Karma yoga or the Gnyana yoga or the Bhakti yoga, the Thirumanthra will help remove the obstacles that prevent them (who have taken its help) from starting in that path and will help them in completing their journeys in that path.
PURPORT
As explained by Sri Alavandar in Gitartha Sangraha "karmayogas tapastIrtha dAnayagnyAdiasEvanam", the karma yoga is the use of penance, following rituals such as homas, etc. faithfully, completely and till the time that they bear the fruit seeked. "gnyAnayogo jitasvAntai: parishuddhaatmani sthiti:" - gnyAna yoga is winning over the senses and forever focusing the thought and meditating on the pure soul. "bhaktiyoga: paraikAntaprItyaa: dhyaanaadishu sthiti:" - bhakti yoga is having great love only to the paramapurusha and fixing that love via meditation, archana, etc.
Amongst these yogas, for those who wish to follow the karma yoga, if they perform japa and homa with the Thirumanthra, it will remove the obstacles that prevent them from even beginning this yoga and continue to help such that they always stay in that path. If they chose the gnyana yoga, as they recite the manthra, it will remove all obtsacles in following this path and will help them fulfill their journey. If they chose the bhakti yoga, and take the Thirumanthra's help, it will remove the obtsacles to that path and will keep growing their bhakti all the time.
प्रपत्तियिल्ē इऴिन्तवर्कऌउक्कु स्वरूप ज्ञानत्तैप् पिऱप्पित्तुक् कालक्ष्ēपत्तुक्कुम् प्ōकत्तुक्कुम् ह्ēतुवायिरुक्कुम्।
prapattiyilē iḻintavarkaḷukku svarūpa jñānattaip piṟappittuk kālakṣēpattukkum pōkattukkum hētuvāyirukkum|
TRANSLATION
For those who are interested in nothing but prapatti to the Lord, the Thirumanthra will make them understand the nature of their soul which is that it is enslaved to Him, it will facilitate the passage of time by its meanings and utterance, and by its own nature will be very sweet to them.
PURPORT
"मऱ्ऱेल्लाम् प्ēचिलुम्" एऩ्किऱपटिय्ē अऱिय व्ēण्टुम् अर्त्तमेल्लाम् इतुक्कुऌऌē उण्टु।
"maṟṟellām pēcilum" eṉkiṟapaṭiyē aṟiya vēṇṭum arttamellām itukkuḷḷē uṇṭu|
TRANSLATION
As in Thirumangai Azhvar's pAsuram "nin thiruvettezhuththum kaRRu maRRellAm pEsilum", this Thirumanthra has in it, all the meanings that are required for the upliftment of the soul.
PURPORT
Thirumangai Azhvar sang, "maRRumOr theyvam uLathenRiruppArOdu uRRilEn uRRathum unnadiyArkkadimai, maRRellAm pEsilum nin thiruvettezhuththum kaRRu nAn thirukkaNNapurathtuRai ammAnE".
Its meaning is: O Lord of Thirukkannapuram! I will not be with those who consider attachment to gods other than You. Your divine ashtakshara manthra has in it all the meanings that one has to learn. Yet I will not consider all those meanings and instead consider that the only meaning of the Thirumanthra is bhAgavata kainkarya and learn that alone.
Here, by the phrase "maRRellAm pEsilum" it is clear that the Thirumanthra has in it all the meanings that are necessary for the upliftment of the soul to His lotus feet.
TRANSLATION
What are the meanings that are to be understood? Those are the five known as Arththa Panchakam. They are: nature of the Supreme, nature of the Jiva, the nature of the means, the nature of the goal seeked and the obstacles to reaching the goal.
PURPORT
As said in the Thiruvaymozhi taniyan "mikka iRai nilaiyum meyyAm uyir nilaiyum, thakka neRiyum thadiyAgith thokkiyalum oozhvinaiyum vAzhvinaiyum Othum kurukaiyarkOn yAzhinisai vEthaththiyal", it is the meaning of this arththa panchakam that is being stressed in Nammazhvar's Thiruvaymozhi as well.
In the Thirumanthra, the praNava expresses the nature of the soul, the nama: expresses the nature of the means as well the obstacles to the goal, nArayaNa expresses the nature of the Supreme, and the chaturti vibhakti (Aya) expresses the nature of the purushArththa. Therefore, the Thirumanthra also stands for the meanings of the Arththa Panchakam only.
पूर्वाचार्यर्कऌ, इतिल् अर्त्तम् अऱिवतऱ्कु मुऩ्पु। तङ्कऌऐप् पिऱन्तार्कऌआक निऩैत्तिरार्कऌ; इतिल् अर्त्तज्ञाऩम् पिऱन्त पिऩ्पु, "पिऱन्तपिऩ् मऱन्तिल्ēऩ्" एऩ्किऱपटिय्ē इत्तैयोऴिय व्ēऱोऩ्ऱाल् कालक्ष्ēपम् पण्णियऱियार्कऌ।
pūrvācāryarkaḷ, itil arttam aṟivataṟku muṉpu| taṅkaḷaip piṟantārkaḷāka niṉaittirārkaḷ; itil arttajñāṉam piṟanta piṉpu, "piṟantapiṉ maṟantilēṉ" eṉkiṟapaṭiyē ittaiyoḻiya vēṟoṉṟāl kālakṣēpam paṇṇiyaṟiyārkaḷ|
TRANSLATION
Purvacharyas starting from Sriman Nathamuni thought themselves as unborn, as in Thirumazhisai Azhvar's pasuram "anRu nAn piRanthilEn", until the time that they understood the meanings of the Thirumanthra. Once that knowledge was obtained, again as in Thirumazhisai Azhvar's pasuram "piRantha pin maRanthilEn" they would use nothing but the Thirumanthra in spending their time.
PURPORT
This pasuram occurs as the 64th in the Thiruccanthaviruttham by Thirumazhisai Azhvar. It states "anRu nAn piRanthilEn", because without true knowledge a soul has no essence. Once that knowledge is obtained from Him ("mayarvaRa mathinalam aruLinan"), the soul gains upliftment using it and this is stated as "piRantha pin maRanthilEn". That is, lack of Thirumanthra knowledge is lacking essence. And having the essence is the non-stop enjoyment of that knowledge.
Can one say that purvacharyas do not spend their time with anything but the Thirumanthra - do they not spend time with the Vedas, Sastras and Azhvars divine works? That is true. However, even when they spend time with those, it is done using the meanings of the Thirumanthra. Therefore, it is appropriate to state that they use only the Thirumanthra.
वाचकत्तिऱ्काट्टिल् वाच्यत्तिल्ē ऊऩ्ऱुकैक्कटि, ईश्वरऩ्ē उपाय्ōप्ēयमेऩ्ऱु निऩैत्तिरुक्कै।
vācakattiṟkāṭṭil vācyattilē ūṉṟukaikkaṭi, īśvaraṉē upāyōpēyameṉṟu niṉaittirukkai|
TRANSLATION
Previously it was shown that the Thirumanthra (vAcakam) is greater than the Lord (vAcyan) of whom it speaks about. Then, why were our acharyas attached so much to Him rather than to just the Thirumanthra?
Our acharyas did not seek to attain certain things using the Thirumanthra, or use other means to a certain end while keeping the Thirumanthra as supporting means. They considered only Him as both the means (upAya) and the end (upeya).
PURPORT
As the Thirumanthra has such greatness, why doesn't everyone simply be immersed in it alone - instead, why are our acharyas so deeply attached to Him who is spoken by the Thirumanthra?
It is because of the following reasons. There are many that use the Thirumanthra as the tool to obtain certain things that they seek. Others seek Him as the goal and use the Karma, Gnyana and Bhakti yogas while using the Thirumanthra as a supporting tool in their path. Our acharyas are unlike either group. They only consider Him as the means as well as the goal. As such, they are greatly attached only to Him (vAcya), who is spoken by the Thirumanthra (vAcaka), rather than on the manthra itself.
Till this sutra, the greatness of the Thirumanthra was explained by Sri Pillai Lokacharya. From here on, he begins to explain the meanings of the manthra.
इतुतऩ्ऩिल् चोल्लुकिऱ अर्त्तम् – स्वरूपमुम् स्वरूपानुरूपमाऩ प्राप्यमुम्, स्वरूपमुम् उपायमुम् पलमुमेऩ्ऩवुमाम्।
itutaṉṉil collukiṟa arttam – svarūpamum svarūpānurūpamāṉa prāpyamum, svarūpamum upāyamum palamumeṉṉavumām|
TRANSLATION
The meanings of the Thirumanthra are: the nature of the soul which is being enslaved to Him and having no refuge but Him; and the kainkarya goal which is the natural order for the soul. The meanings are also brought out as: through the praNavam the nature of the soul is established; through the nama: the means which is the knowledge that there is no self-dependence is established; and through nArAyaNAya the goal seeked is established.
PURPORT
First, the meanings of the words making up the Thirumanthra are explained in two ways. One way is that the Thirumanthra shows the nature of the soul and the goal; and the other way is that it shows the nature of the soul, the means, and the goal seeked.
The nature of the soul is that it is enslaved to the Lord and that it has no other refuge. The goal seeked is the nithya kainkaryam (eternal service) to Him. The praNavam and nama: in the Thirumanthra show this svarUpa of the soul and the nArAyaNAya shows the kainkarya goal seeked.
In the second way, instead of taking that praNavam and nama: together define the svarUpa of the soul, it is shown that pranaVa shows the svarUpa of the soul, the nama: shows the means (to the goal), and nArAyaNAya shows the goal seeked.
How does nama: show the means?
In order to reach Him, one has to lose the thought that one can save oneself; the knowledge of complete dependence on the Lord is the way to attaining the kainkarya phala. The false knowledge of self independence is removed in the the utterance of the nama: and as such it represents the means.
पलमिरुक्कुम्पटि प्रम्ēयश्ēकरत्तिलुम् अर्च्चिरातिकतियिलुम् चोऩ्ऩ्ōम्।
palamirukkumpaṭi pramēyaśēkarattilum arccirātikatiyilum coṉṉōm|
TRANSLATION
The end result of the goal seeked by souls has been explained by Sri Pillai Lokacharya shortly in the rahasya grantha Prameya Sekharam and in detail in the rahasya grantha Arcchirathigathi.
PURPORT
इतुताऩ् एट्टुत् तिरुवक्षरमाय् मूऩ्ऱु पतमायिरुक्कुम्।
itutāṉ eṭṭut tiruvakṣaramāy mūṉṟu patamāyirukkum|
TRANSLATION
The Thirumathra is made up of eight aksharas (letters) and is of three parts.
PURPORT
Some people break up the Thirumathra as follows. They break the nArAyaNAya as "nAra ayanAya" which then becomes six aksharas. Then, they drop the praNavam in order to derive the eight aksharas. However, as this contradicts the sruthi "OmityekAksharam; nama iti dve akshare; nArAyaNAyeti panjcAksharANi", such break up is not considered appropriate.
मूऩ्ऱु पतमुम् मूऩ्ऱु अर्त्तत्तैच् चोल्लुकिऱतु।
mūṉṟu patamum mūṉṟu arttattaic collukiṟatu|
TRANSLATION
The three parts of the Thirumanthra, praNavam, nama: and nArAyaNAya, show three meanings.
PURPORT
अतावतु – श्ēषत्वमुम्, पारतन्त्र्यमुम्, कैङ्कर्यमुम्।
atāvatu – śēṣatvamum, pāratantryamum, kaiṅkaryamum|
TRANSLATION
The three meanings are: sEshathvam which is defined by the praNavam, pArathanthryam which is defined by the nama:, and kainkaryam which is defined by the nArAyaNAya.
PURPORT
Seshathvam and pArathantryam together define the nature of the jIva and kainkaryam defines the goal seeked. Thus the meaning "SvarUpamum SvarupAnurUpamAna prApyamum" (from sutra 26) is brought out.
TRANSLATION
Amongst the three parts of the Thirumanthra, the first part is praNavam.
PURPORT
इतु ऽअऽ एऩ्ऱुम्, ऽउऽ एऩ्ऱुम्, ऽमऽ एऩ्ऱुम् मूऩ्ऱु तिरुवक्षरम्।
itu 'a' eṉṟum, 'u' eṉṟum, 'ma' eṉṟum mūṉṟu tiruvakṣaram|
TRANSLATION
This praNavam is the combination of the three aksharas "a", "u" and "m".
PURPORT
The sruti shown before says "Omiti EkAksharam", meaning that the praNavam is just one akshara. So, how can we say that it is made up of three aksharas?
There are two rules to consider. One is called samhitAkAram and the other is asamhitAkAram. The AkAram that is formed using the combination rules (sandi) is called samhitAkAram; the AkAram that is not formed using the combination rules is called asamhitAkAram. Using asamhitAkAram (non-combination), the praNavam is made up of three parts (each letter is a part) and gives three meanings. When samhitAkAram (combination) is used, the praNavam is one letter making one part and has one meaning. Thus the sruti "OmityEkAksharam" is based on samhitAkAram.
मूऩ्ऱु ताऴियिल्ē तयिरै निऱैत्तुक् कटैन्तु वेण्णैय् तिरट्टिऩाऱ्प्ōल्ē मूऩ्ऱु व्ēतत्तिलुम् मूऩ्ऱु अक्षरत्तैयुम् एटुत्ततु।
आकैयाल्, इतु सकलव्ēत सारम्।
mūṉṟu tāḻiyilē tayirai niṟaittuk kaṭaintu veṇṇaiy tiraṭṭiṉāṟpōlē mūṉṟu vētattilum mūṉṟu akṣarattaiyum eṭuttatu|
ākaiyāl, itu sakalavēta sāram|
TRANSLATION
इतिल् अकारम्सकलशप्तत्तुक्कुम् कारणमाय् नारायणपतत्तुक्कु सङ्क्रहमायिरुक्कैयाल्ē, सकलजकत्तुक्कुम् कारणमाय् सर्वरक्षकऩाऩ एम्पेरुमाऩैच् चोल्लुकिऱतु।
itil akāram-sakalaśaptattukkum kāraṇamāy nārāyaṇapatattukku saṅkrahamāyirukkaiyālē, sakalajakattukkum kāraṇamāy sarvarakṣakaṉāṉa emperumāṉaic collukiṟatu|
TRANSLATION
The first akshara amongst the three aksharas of prAnavam, is akAram ("a"). This akshara is the cause for all the sounds (words); it also stands for NarAyaNa padam which itself stands for one who protects all. Thus akAram stands for Him who is the cause of all and the protector of all.
PURPORT
How are these brought out by akAram?
There are two rules to consider: prakruti sakthi and dAtu sakthi. The prakruti sakthi brings out the causal nature and the dAtu sakthi brings out the protective nature.
Prakruti means natural being. The natural disposition of akAram is that it is the source of all sounds (as in the Thirukkural "akara muthala ezhuththellAm"). Sriman Narayana has a similar nature, of being the cause of everything. By this similarity, akAram stands for Him who is the cause of all.
akAram also represents the dAtu "ava". This dAtu stands for protection as in "ava rakshaNE". Thus akAram also stands for Him who is the protector of all.
रक्षिक्कैयावतु – विर्ōतियैप् प्ōक्कुकैयुम् अप्ēक्षितत्तैक् कोटुक्कैयुम्।
rakṣikkaiyāvatu – virōtiyaip pōkkukaiyum apēkṣitattaik koṭukkaiyum|
TRANSLATION
The protection of the chetanas by Him is removing the obstacles in their way and giving them what they seek.
PURPORT
Protecting a person in this world means removing that which causes him trouble and providing him what he wants. That is, rakshagatvam means anishta nivarttagatvam and ishta prApagatvam. Removing the obstacles that cause grief and providing the abEkshithams which cause happiness is rakshagatvam.
इवैयिरण्टुम् च्ēतनर् निऩ्ऱ निऩ्ऱ अऌअवुक्कु ईटायिरुक्कुम्।
ivaiyiraṇṭum cētanar niṉṟa niṉṟa aḷavukku īṭāyirukkum|
TRANSLATION
The obstacles that He removes and the wishes that He grants to the chetanas would match the status of the chetanas.
PURPORT
Those who are protected by Him are separated into four categories: samsAris, mumukshus, muktas and nithyas. The obstacles and the wishes of these souls depend on the category to which they belong.
सम्सारिकऌउक्कु विर्ōति शत्रुपीटातिकऌ, अप्ēक्षितम्। अन्नपानातिकऌ, मुमुक्षुक्कऌउक्कु विर्ōति सम्सार सम्पन्तम्, अप्ēक्षितम् परमपत प्राप्ति, मुक्तर्क्कुम् नित्यर्क्कुम् विर्ōति कैङ्कर्य हानि, अप्ēक्षितम् कैङ्कर्य व्रुत्ति।
samsārikaḷukku virōti śatrupīṭātikaḷ, apēkṣitam| annapānātikaḷ, mumukṣukkaḷukku virōti samsāra sampantam, apēkṣitam paramapata prāpti, muktarkkum nityarkkum virōti kaiṅkarya hāni, apēkṣitam kaiṅkarya vrutti|
TRANSLATION
For SamSAris, the problems that come from their enemies are the obstacles while things like food and water are what they seek. For Mumukshus who want to break from the SamSAric misery, staying in this world is the obstacle while being with Him in SriVaikuntam is what they seek. For Muktas and Nithyasooris, anything that can cause a break in their service to Him is the obstacle while uninterrupted continuance of their service to Him is what they seek.
PURPORT
Those who think that their body is everything and do not even consider that there is something as a soul inside that body and are forever immersed in worldy matters are Baddha SamSAris. The obstacles faced by them are the problems caused by their enemies and problems due to diseases of the body and the mind. The things that they seek to get are food, water, etc. Thus the protection of such souls is removing these obstacles and providing them food and water.
Those who find SamsAra a source of misery (iruL tharumA nyAlaththuL ini piRavi yAn vENdEn, AthalAl piRavi vENdEn) and wishing to have nothing more with this world (thAvi vaiyam koNda thadanthAmaraikatkE kUvik koLLum kAlAm innam kuRukAthO) seek to reach His abode (nalamanthamilAthathOr nAdu) are known as Mumukshus. To them being in this world with this body (poy ninRa nyAnamum pollAvozhukkum azhukkudambum) is the obstacle. Being with Him and enjoying Him endlessly is what they seek. Therefore, the protection of mumukshus is removing the SamSAra bhanda and giving paramapada prApti.
The muktAs are those who have been in the SamSAra bhanda for a long time but have broken from it (vinai paRRaRukkum) and have reached His abode. The nithyasUris are those who never leave Him and are forver at His abode in His service (ozhivil kAlamellAm udanAy manni vazhuvilA adimai). To them both, anything that interrupts their service at His lotus feet is the obstacle and what they seek is the uninterrupted continuance of that service (kainkaryAbhivrutti).
Thus, as He removes obstacles and provides what everyone seek, based on their status, He is known as sarva rakshaka.
ईश्वरऩैयोऴिन्तवर्कऌ रक्षकरल्लर्ऽ एऩ्ऩुमिटम् प्रपन्नपरित्राणत्तिल्ē चोऩ्ऩ्ōम्।
īśvaraṉaiyoḻintavarkaḷ rakṣakarallar' eṉṉumiṭam prapannaparitrāṇattilē coṉṉōm|
TRANSLATION
That no one other than Sarvesvaran is capable of offering protection was told in the rahasya grantha Prapanna Parithranam.
PURPORT
The father protects his children; the elder sibling protects the younger; the husband protects the wife; the king protects the people; dEvatas such as Indra, Surya and Varuna also offer protection. This issue has been addressed by Sri Pillai Lokacharya in the rahasya grantha Prapanna Parithranam.
In this grantha, Sri Pillai Lokacharya shows, using many itihAsas and purANas, that limited relations such as mother, father, etc or other dEvatas do not have the power to protect and that He who is the one and true relation to all souls and one who never abandons anyone at any time is the only one who can protect. A few examples from this grantha are shown here.
That brothers are not rakshakas is shown by Vali and Ravana; that children are not rakshakas is seen with Rudra and Kamsa; that parents are not rakshakas is shown by Kaikeyi and Hiranya; that husbands are not rakshakas is shown by Dharmaputra and NaLa. Devas such as Chandra, Indra, etc are defeated by the likes of Hiranya and Ravana and become their slaves and as such they cannot be rakshakas. Brahma is not a rakshaka as Madhu Kaidaba took away the Vedas from him and he suffered (kaNNizhanthEn thanamizhanthEn). Rudra had Brahma's head stuck in his hand and he had to have someone cleanse him of that sin and therefore cannot be a rakshaka.
रक्षिक्कुम्प्ōतु पिराट्टि सन्निति व्ēण्टुकैयाल्ē, इतिल्ē स्रीसम्पन्तमुम् अऩुसन्त्ēयम्।
rakṣikkumpōtu pirāṭṭi sanniti vēṇṭukaiyālē, itilē srīsampantamum aṉusantēyam|
TRANSLATION
At the point where He protects the chetanas, as it is imperative that pirAtti be with Him, in the akAram that shows Him as sarva rakshaka Her association has to be included.
PURPORT
In providing rakshaNam, while He is capable of providing it without using any help and all by Himself, the Sastras say that He does it in the company of Sri MahaLakshmi. There are many several pramanas for this such as "lakshmyA saha hrushIkesO devyA kAruNyarUpaya, rakshakas sarva siddhAnte vedAntebi cha gIyate" (all Sastras show that the Lord protects only along with Lakshmi who is compassion personified).
There is a possibility, when a chetana comes before Him, due to the the chetana's countless sins and due to His own svAtantryam (independence), that He could reject the chetana. Therefore, Her presence with Him which generates compassion in Him is required during the time that He provides rakshaNam. Thus, Her sambandham to Him has to be thought of when the akAram is explained as showing His rakshgatvam. That is, the meaning of akAram is Sriman Narayana who is never separated from His consort.
When Narayana is thought of, He is thought of as Sriman Narayana; so why does it have to be explicitly said that Sri Sambandham should also be included in that?
This is true; nevertheless, it is appropriate to remind everyone of that sambandham.
अत्र पकवत्स्ēनापतिमिश्रर् वाक्यम् – अवऩ् मार्पुविट्टुप् पिरियिल् इव्वक्षरम् विट्टुप्पिरिवतु।
atra pakavatsēnāpatimiśrar vākyam – avaṉ mārpuviṭṭup piriyil ivvakṣaram viṭṭuppirivatu|
TRANSLATION
Here, a quote by Sri Senapathi Jeeyar, a renowned scolar is mentioned. That is, if Sri Mahalakshmi could leave His divine chest, then could She leave the akAram in the praNavam.
PURPORT
पर्त्ताविऩुटैय पटुक्कैयैयुम् प्रजैयिऩुटैय तोट्टिलैयुम् विटात्ēयिरुक्कुम् मातावैप्प्ōल्ē प्रतम चरमपतङ्कऌऐ विटात्ēयिरुक्कुम् इरुप्पु।
parttāviṉuṭaiya paṭukkaiyaiyum prajaiyiṉuṭaiya toṭṭilaiyum viṭātēyirukkum mātāvaippōlē pratama caramapataṅkaḷai viṭātēyirukkum iruppu|
TRANSLATION
Just as a mother does not give up either her husband's bed or her child's cradle, so too Sri Lakshmi does not give up the first akshara (akAram) or the last akshara (makAram) in the praNavam and is associated with both.
PURPORT
This meaning is shown using a worldly example. A mother will be attached to her husband by following him while she remains attached to her child by protecting the child. Proving her seshathva nature to her husband she will not let go of his bed, and proving her rakshakathva nature to her child she will not let go of the child's cradle. Similarly pirAtti also does not leave the akAram which stands for Her consort who is the Lord, while also not leaving the makAram which stands for the chetanas who are Her children. Because She has sambandham with both, She will be attached with Him for His pleasure and will be attached with the chetanas for their protection. Because Her association with the protector and the protected is endless, She will neither give up the akARam nor give up the makAram.
स्रीनन्तक्ōपरैयुम् किरुष्णऩैयुम् विटात यच्ōतैप् पिराट्टियैप्प्ōल्ē।
srīnantakōparaiyum kiruṣṇaṉaiyum viṭāta yacōtaip pirāṭṭiyaippōlē|
TRANSLATION
Just like Yasodha who did not leave her husband Nandagopa or leave her son Krishna (as in the Thiruppavai pasuram "ambaramE thaNNeerE").
PURPORT
In the Thiruppavai pasuram "ambaramE thaNNeerE", first Andal awakens Nandagopa ("emperumAn nandagOpAlA ezhunthirAy"), then she awakens Yasoda pirAtti ("asOthAy! aRivuRAy") and then she awakens Krishna ("umbar kOmAnE! uRangAthezhunthirAy"). In this sequence, Yasoda is seen in the middle. It appears that she is present in between her husband Nandagopa (to please him) and her son Krishna (to protect him). Similarly, Sri Lakshmi also stays between the first part of praNavam which is Ishvara and the last part of praNavam which is the chetanas and never leaves either.
ओरुवऩटिमैकोऌऌउम्प्ōतु क्रुहिणिक्केऩ्ऱऩ्ऱ्ē आवणव्ōलैयेऴुतुवतु; आकिलुम्, पणिचेय्वतु क्रुहिणिक्किऱ्ē। अतु प्ōल्ē नाम् पिराट्टिक्कु अटिमैयायिरुक्कुम्पटि।
oruvaṉaṭimaikoḷḷumpōtu kruhiṇikkeṉṟaṉṟē āvaṇavōlaiyeḻutuvatu; ākilum, paṇiceyvatu kruhiṇikkiṟē| atu pōlē nām pirāṭṭikku aṭimaiyāyirukkumpaṭi|
TRANSLATION
In this world, when a man hires a servant to do work in his house, he writes a contract that the servant will do his bidding but does not explicitly note that the servant should do the bidding of his wife. Nevertheless, we see that the servant does the work as ordered by the wife. Similarly, we are also enslaved to Sri Mahalakshmi.
PURPORT
This is answered using an example from this world. When a rich person hires some servants to do work at his home, there will usually be a contract written. This contract is called AvaNai Olai. When this contract is written, the man would typically have it written in his name and not in his wife's name. Nevertheless, it is very often seen that the servant ends up doing mostly the bidding of the wife. Similarly, while the akAram only mentions that we are enslaved to Him, it does not preclude that we are also enslaved to pirAtti.
TRANSLATION
Therefore, there is no separation between Him and His consort.
PURPORT
प्रपैयैयुम्, प्रपावाऩैयुम्, पुष्पत्तैयुम् मणत्तैयुम् प्ōल्ē।
prapaiyaiyum, prapāvāṉaiyum, puṣpattaiyum maṇattaiyum pōlē|
TRANSLATION
Take this (the non-separation of Sri and Narayana) as similar to the non-separation of sun rays and light and that of a flower and its fragrance.
PURPORT
Consider the case of rays from the Sun and other light producing objects. There is no separation of their rays and light. Likewise there is no separation in the case of fragrance and flowers. Similarly, it is understood that there is no separation between the Lord and His consort.
These examples are not new. They have been used by our elders before. In the Ramayana, at the Asoka Vana when Ravana presented some silly notions to Sita Piratti, She made Her replies to a piece of grass that She threw in front. In Her replies, She mentioned "ananyA rAghavENAham bhAskarENa prabhA yadA", meaning that Sri Rama is like the Sun rays and She is like the light. Later after the Agni pravesham of Sita Piratti, Sri Rama also uses the same example "ananyA hi mayA sItA bhAskarENa prabhA yadA". The example of flower and fragrance is used by Sri Parasara Bhattar in SriGunaratnakOsam "prasUnam pushyandImapi parimaLartthim jigadishU:".
TRANSLATION
Thus, as there is no separation between Sri and Narayana, it is the Divya Dampatis that are our refuge.
PURPORT
TRANSLATION
It is taken that the fourth case is hidden inside the akAram.
PURPORT
चतुर्त्तिय्ēऱिऩपटियेऩ्? एऩ्ऩिल्।
नारायणपतत्तुक्कु सङ्क्रहमायिरुक्कैयाल्ē।
caturttiyēṟiṉapaṭiyeṉ? eṉṉil|
nārāyaṇapatattukku saṅkrahamāyirukkaiyālē|
TRANSLATION
49. While there are sevaral cases (vibhakti, vERRumai) present, why whould one take it that it is the fourth case that is present inside the akAram?
50. Because, the akAram is the essence of the nArAyaNAya that follows in the Thirumantra. And in that term, the fourth case is explicitly present.
PURPORT
It is because the akAram is the essence of the Narayanaya term that follows and Narayanaya is the expansion for the akAram. And in the Narayanaya term, it is the fourth case (chaturthI vibhakti) that is explicitly present. Therefore, it is correct to take it that the fourth case is present in the akAram.
TRANSLATION
Through this hidden fourth case, being enslaved to Him is being shown.
PURPORT
It stands for bhagavat sEshatvam. That is being enslaved to Sriman Narayana who is the meaning of the akAram.
ऽश्ēषत्वम् तु:क्करूपमाकवऩ्ऱ्ō नाट्टिऱ् काण्किऱतुऽ एऩ्ऩिल्।
अन्त नियमम् इल्लै; उकन्तविषयत्तुक्कु श्ēषमायिरुक्कुम् इरुप्पु सुकमाकक् काण्कैयाल्ē।
'śēṣatvam tu:kkarūpamākavaṉṟō nāṭṭiṟ kāṇkiṟatu' eṉṉil|
anta niyamam illai; ukantaviṣayattukku śēṣamāyirukkum iruppu sukamākak kāṇkaiyālē|
TRANSLATION
52. In this world, don't we see that being enslaved to someone is a matter of sorrow?
53. It is not a rule that being enslaved is always a matter of unhappiness. In desired situations, it is seen that being enslaved brings about happiness
PURPORT
There is no rule that says all enslavement is a matter of unhappiness. It is seen in this world that in desired cases, being enslaved is matter of great happiness. Dushyanta tells Sakunthala "samvAhayAmi charaNAvuta padmatAmrau". Men tell women in this world "Would you like me to take your feet in my lap and gently massage them? Would you like me to fan a gentle breeze toward you?", etc. Thus, as it is seen that in longed for situations being enslaved is being happy, it is not acceptable as a rule to say "sEshatvam dhukkarUpam".
अकारत्तिल्ē कल्याण कुणङ्कऌऐच् चोल्लुकैयाल्ē, इन्त श्ēषत्वमुम् कुणत्ताल्ē वन्ततु।
akārattilē kalyāṇa kuṇaṅkaḷaic collukaiyālē, inta śēṣatvamum kuṇattālē vantatu|
TRANSLATION
The akAram describes Sriman Narayana as the rakshaka. His kalyANa guNas are the reason behind His rakshaNam. The bhagavat sEshatvam that is described by the hidden case is also because of the kalyANa guNas.
PURPORT
Sri Pillai Lokacharya answers yes. Because the akAram describes His kalyAna guNas, the sEshatvam also comes out of the same guNas. Previously, it was shown that the akAram describes the Lord as rakshaka. This rakshaNam is based on His kalyANa guNas. Therefore, the bhagavat sEshatvam, that is described by the hidden fourth case in the akAram, is also the result of His kalyANa guNas. Therefore (that is, because it arises due to the delightful kalyANa guNas), the sEshatvam also brings about happiness.
TRANSLATION
The sEshatvam described is not a limited quality of the soul; instead it is it's complete nature.
PURPORT
Sri Pillai Lokacharya says that that is not true and that the sEshatvam is actually the complete nature of the soul. As an example it was shown that in this world people tend to enjoy enslavement due to the guNas seen with their lord and therefore it was told that kalyANa guNas are present with Sriman Narayana. But irrespective of that example, all Sastras clearly show that sEshatvam is the nature of the soul.
श्ēषत्वमिल्लातप्ōतु स्वरूपमिल्लै।
आत्मापहारमावतु स्वतन्त्रमेऩ्किऱ निऩैवु; स्वतन्त्रमाम्प्ōतु इल्लैयाय्विटुम्।
śēṣatvamillātapōtu svarūpamillai|
ātmāpahāramāvatu svatantrameṉkiṟa niṉaivu; svatantramāmpōtu illaiyāyviṭum|
TRANSLATION
56. Only through sEshatvam is the nature of the soul to be determined.
57. The stealing of the soul, which is the thought that one is completely independent, is the highest sin as per the Sastras. This assertion of independence is the opposite of sEshatvam and as such brings great danger to the realization of one's true nature.
PURPORT
No says Sri Pilla Lokacharya. If there is no sEshatvam then it brings about the thought that one's nature is independence. Such a thought is known as stealing one's soul. This thievery is considered to be the root of all sins. So, as soon as a person thinks that he is fully self dependent he immediately loses the realization of his true nature. Therefore it is correct to say "without sEshatvam there is no svarUpam".
With this the meanings of the akAram are concluded.
TRANSLATION
The ukAram is used in place of the word eva (only, exactly) and therefore it has the meaning of avatAraNam (descent).
PURPORT
TRANSLATION
With this ukAram's avatAraNam, anya sEshatva nivrutti (not being enslaved to another) is being shown.
PURPORT
In the avatAraNam used for the ukAram, it is the anyayOgavyavaccEtam case that stands. That is, the ukAram shows that the sEshatvam shown to the Lord is only toward Him and cannot be shown anywhere else. Just as "prutviyAm Eva gantha:" shows that the quality of fragrance is present nowhere but in the prutivi (that is, anyayOgavyavaccEtam), so too here it is taken as "jIva: Ayaiva") and that the jIva is enslaved only to Him and no one else.
By the hidden case when it is shown that the soul is enslaved to the Lord, why even bring up the question whether he is enslaved to another and prove that he is not?
In this world, we see that something that is owned by one person is also owned by others. This is seen in the case of a home, a place, a servant, a son, etc. Therefore it is possible that a doubt might come up whether that is the situation between the jIvas and the Lord. To answer that, the case has been taken up and shown that it is not so here.
पेरियपिराट्टियार्क्कु श्ēषमेऩ्किऱतु एऩ्ऱुम् चोल्लुवर्कऌ।
periyapirāṭṭiyārkku śēṣameṉkiṟatu eṉṟum colluvarkaḷ|
TRANSLATION
Some acharyas determine that the meaning of the ukAram is Sri Lakshmi and therefore the souls are enslaved to Her.
PURPORT
TRANSLATION
The meaning of anya sEshatva nivrutti is the better one than the meaning of Lakshmi sEshatvam.
PURPORT
त्ēवर्कऌउक्कु श्ēषमाऩ पुर्ōटाशत्तै नाय्क्कु इटुमाप्ōल्ē, ईश्वरश्ēषमाऩ आत्म वस्तुवै सम्सारिकऌउक्कु श्ēषमाक्कुकै।
tēvarkaḷukku śēṣamāṉa purōṭāśattai nāykku iṭumāpōlē, īśvaraśēṣamāṉa ātma vastuvai samsārikaḷukku śēṣamākkukai|
TRANSLATION
Enslaving the soul which belongs only to Him, to another samsaari is like giving the oblation from a yagna which is meant for Indra and other Devas to a lowly dog.
PURPORT
Yes, it is. The soul belongs to Him who is the Lord and to subject it to slavery to other samsaris is indeed a terrible thing. To do so is like giving the oblation from a yagna that is due to Indra and other devas ("vAnidai vAzhum avvAnavarkku maRaiyavar vELviyil vaguththa avi"), to a lowly dog. Since it is very important that this terrible thing which is anya sEshatvam be removed, it is better to take the meaning of ukAram as avatAraNam rather than as Lakshmi.
पकवच्श्ēषत्वत्तिलुम् अन्यश्ēषत्वम् कऴिकैय्ē प्रतानम्।
pakavacśēṣatvattilum anyaśēṣatvam kaḻikaiyē pratānam|
TRANSLATION
More important than being enslaved to Him, is not being enslaved to another.
PURPORT
TRANSLATION
By the divine words of Thirumazisai Azhvar that says Srivaishnavas are those who even if they forget His name will not become enslaved to another.
PURPORT
"SvapurushamapivIkshya paasahaStam vadati yama: kila tasya karNamUle
parihara madhusUdanaprapannaan praburahamanyanruNaam na vaishNavaanaam".
This has been translated by Thirumazhisai Azhvar as
"thiRambElmin kaNdeer thiruvadi than naamam
maRanthum puRanthozhaa maantharai iRainjsiyum
saathuvaraayp pOthuminkaLenRaan namanum than
thoothuvaraik koovis sevikku".
The interesting phrase here is "thiruvadi than naamam maRanthum puRanthozhaa maanthar". adi, adikaL, thiruvadi all stand for Him. What is being shown in this phrase is that it is possible that one can even forget His divine nama; however, one should not be enslaved to another. For example, a wife may not have love for her husband; in time, she may become affectionate with him. But, it is not correct that she develops love for another. Similarly, in Sri Vishnu Purana the sage Parasara says "madhusUdana prapannaan" and Thirumazhisai Azhvar said the same as "maRanthum puRanthozhaa maanthar". Therefore it is very important, even more than having bhagavat sEshatvam, that bhaagavatas should not have anya sEshatvam.
इत्ताल्, तऩक्कुम् पिऱर्क्कुम् उरित्तऩ्ऱु एऩ्किऱतु।
ittāl, taṉakkum piṟarkkum urittaṉṟu eṉkiṟatu|
TRANSLATION
The ukAram that shows anya sEshatva nivrutti says that the soul neither belongs to another (other than Him) nor does it belong to itself.
PURPORT
Thus far, the meanings of ukAram have been explained.
मकारम्, इरुपत्तञ्चाम् अक्षरमाय् ज्ञान वाचियुमाय् इरुक्कैयाल्ē, आत्मावैच् चोल्लुकिऱतु।
makāram, irupattañcām akṣaramāy jñāna vāciyumāy irukkaiyālē, ātmāvaic collukiṟatu|
TRANSLATION
The makAram that follows the ukAram is the 25th letter (starting from ka); it also describes knowledge as it arises out of the root for the word gnAna. Therefore,it stands for the Atma which is the 25th tattva and whose nature and quality is gnAna.
PURPORT
It is said that each of the aksharas explains one tattva. The 24 aksharas starting from ka till bha explain 24 tattvas and the 25th akshara which is ma shows the jivAtma which is the 25th tattva, as in "pongkaimpulanum poRiyainthum kaurumEnthiriyam aimbootham, ingivvuyirEy pirakiruthi mAnAngkAra manangkaLE".
Also, makAram arises out of the root "mana-jnAnE" or "manu-avabodhane" and as such it stands for the Atma whose nature and whose quality is knowledge.
TRANSLATION
67. This makAram that speaks of the Atma, is the akshara that stands for all Atmas.
68. It is in the singular that points to the Atma jAti.
PURPORT
Atmas are divided as Baddhas, Muktas and Nityas and bhagavat sEshatvam is the quality for all Atmas. So, how does that fit into this singular use of the makAram?
Pillai Lokacharya answers that the makAram here is a jAtyEka vacanam. That is, the singular used here stands for the type rather than a single case. For example, if one says "umbrella sold in this shop", it does not mean a single umbrella. Similarly the makAram speaks of the Atma jAti rather than a single Atma. Therefore, it stands for all Atmas.
इत्ताल्, आत्मा ज्ञातावेऩ्ऱु त्ēहत्तिल् व्याव्रुत्ति चोल्लिऱ्ऱायिऱ्ऱु।
ittāl, ātmā jñātāveṉṟu tēhattil vyāvrutti colliṟṟāyiṟṟu|
TRANSLATION
With this makAram, the Atma whose quality is bhagavat sEshatvam, is shown as the vessel holding knowledge. Therefore, the difference between the Atma and the body which is bereft of knowledge, is shown.
PURPORT
त्ēहत्तिल् व्याव्रुत्ति तत्वश्ēकरत्तिल्ē चोऩ्ऩ्ōम्।
tēhattil vyāvrutti tatvaśēkarattilē coṉṉōm|
TRANSLATION
The difference between the Atma and the body was explained in detail in the rahasya grantha Tatvasekaram by Sri Pillai Lokacharya.
PURPORT
Sri Pillai Lokacharya declines to address that issue here. He has already explained that in detail, in another work called Tatvasekaram and he refers to that document here for further study.
मणत्तैयुम्, ओऌइयैयुङ्कोण्टु, पूवैयुम्, रत्नत्तैयुम् विरुम्पुमाप्ōल्ē, श्ēषमेऩ्ऱु आत्मावै आतरिक्किऱतु अल्लातप्ōतु "उयिरिऩाऱ्कुऱैविलम्" एऩ्किऱपटिय्ē त्याज्यम्; अतु त्ōऩ्ऱ श्ēषत्वत्तैच् चोल्लिप् पिऩ्ऩै आत्मावैच् चोल्लुकिऱतु।
maṇattaiyum, oḷiyaiyuṅkoṇṭu, pūvaiyum, ratnattaiyum virumpumāpōlē, śēṣameṉṟu ātmāvai ātarikkiṟatu allātapōtu "uyiriṉāṟkuṟaivilam" eṉkiṟapaṭiyē tyājyam; atu tōṉṟa śēṣatvattaic collip piṉṉai ātmāvaic collukiṟatu|
TRANSLATION
The flower is liked because of its fragrance and the precious stone is liked because of its brilliant shine. Similarly the Atma is liked because of the fact that it is enslaved to the Lord. If the Atma is not enslaved to Him, then it is to be given up. This is per Nammazhvar's pasuram "thadam punala sadaimudiyan thaniyoru kURamarnthu uRaiyum udambudaiyAn kavarAtha uyirinAl kuRaivilamE".
PURPORT
The reason is as follows. In this world, we see that it is due to the fragrance that a flower is liked and it is due to its brilliant light that a precious stone is liked. In the same fashion, it is out of the quality of seshatvam that a soul is liked. If a soul does not possess that wealth, then it is to be discarded.
What is the pramANam for this?
The answer is Nammazhvar's pasuram: "thadam punala sadaimudiyan thaniyoru kURamarnthu uRaiyum udambudaiyAn kavarAtha uyirinAl kuRaivilamE" (Thiruvaymozhi 4-8-10). The essence of this pasuram is that that soul which is not attached to Him should be discarded. Alavandar too says the same in his Stotraratnam.
Therefore, to emphasize the importance of sEshatvam which is spoken about this way by our acharyas who are knowledge incarnate, sEshatvam is placed ahead and Atma is placed after in the prAnavam.
आक, प्रणवत्ताल् "कण्णपुरमोऩ्ऱुटैयाऩुक्कु अटिय्ēऩ् ओरुवर्क्कुरिय्ēऩ्ō" एऩ्किऱपटिय्ē जीवपरसम्पन्तञ्चोल्लिऱ्ऱु।
āka, praṇavattāl "kaṇṇapuramoṉṟuṭaiyāṉukku aṭiyēṉ oruvarkkuriyēṉō" eṉkiṟapaṭiyē jīvaparasampantañcolliṟṟu|
TRANSLATION
By what was said thus far, the meaning told by the praNavam is the relationship between the jIvAtmA and the paramAtma which is sEsha sEshi bhAva (nature). This is per the Thirumangai Azhvar pasuram "kaNNapuram onRudaiyAnukku adiyEn oruvarkkuriyEnO".
PURPORT
The praNavam speaks of the relationship between the jIvAtma and the paramAtma which is sEsha-sEshi svarUpam.
To show this, Thirumangai Azhvar's divine words "kaNNapuram onRudaiyAnukku adiyEn oruvarkkuriyEnO" is used. This phrase from the pAsuram literally looks like the praNavam. The meaning of the akAram (with the hidden fourth case) is shown by "kaNNapuramonRudaiyAnukku". The meaning of makAram which shows the Atma whose quality is sEshatvam is brought out by "adiyEn". The ukAram which rejects being enslaved to another is brought out by "oruvarkku uriyEnO".
इत्ताल्, "तामरैयाऌ क्ēऌवऩोरुवऩैय्ē न्ōक्कुमुणर्वु" एऩ्ऱतायिऱ्ऱु।
ittāl, "tāmaraiyāḷ kēḷvaṉoruvaṉaiyē nōkkumuṇarvu" eṉṟatāyiṟṟu|
TRANSLATION
With this praNavam, as per Sri Poygai Azhvar's Srisookti, the relationship between the jIvAtma and the paramAtma is told.
PURPORT
The praNavam can also be chanted through Poygai Azhvar's divine words "oNdAmaraiyAL kELvan oruvanaiyE nOkkum uNarvu". Through thAmaraiyAL kELvan, Sriman Narayana who is the meaning of akAram and who is the sEshi is told. Through oruvanaiyE nOkkum, the Atma's sEshatvam to the one Lord and no one else, which is shown by the fourth case and the ukAram, is told. Through uNarvu, the Atma which is shown by the makAram, whose nature is knowledge and whose quality is that sEshatvam, is told.
Therefore if one wishes to chant the praNavam while bringing out the Lakshmi sambandham, then they can chant this pasuram of Poygai Azhvar.
अकारत्तालुम्, मकारत्तालुम्, रक्षकऩैयुम्, रक्ष्यत्तैयुम् चोल्लिऱ्ऱु; चतुर्त्तियालुम्, उकारत्तालुम् रक्षणह्ēतुवाऩ प्राप्तियैयुम्, पलत्तैयुम् चोल्लिऱ्ऱु।
akārattālum, makārattālum, rakṣakaṉaiyum, rakṣyattaiyum colliṟṟu; caturttiyālum, ukārattālum rakṣaṇahētuvāṉa prāptiyaiyum, palattaiyum colliṟṟu|
TRANSLATION
The akAram spoke of the Protector; the makAram spoke of that which is protected; the fourth case spoke of that which is the reason for the protection; and the ukAram spoke of the result.
PURPORT
The root for akAram is taken as ava-rakshaNE and as the meaning of that root is protection, that is kept in focus and used to derive the meaning of the praNavam here.
The akAram shows Him who is the protector. The makAram shows that which is to be protected which is the Atma. The reason that He protects is because the Atma is enslaved to Him; therefore the fourth case speaks of the sEshatvam which is the reason for the protection. The result of this protection is that the Atma continues in the service of the same protector and this fact that the Atma is undeviatingly enslaved only to Him is spoken by the ukAram.
Thus, the praNavam speaks of the rakshaka, the rakshaNeeya, the rakshaNa hEtu and the rakshana prayOjana.
TRANSLATION
The parts other than the praNavam in the Thirumanthram explain the praNavam.
PURPORT
First it is said that the mantra sEsham is an explanation for the praNavam. Breaking a word or phrase into multiple parts and showing the meanings of each part is the usual method of explaining something. So, why would it be said that the mantra sEsham explains praNavam, when it does not break the praNavam part by part and show their meanings?
Even if it does not take the parts of the source and explain them, as it speaks the essential meanings of the source and expands on it, the mantra sEsham can be said to explain the praNavam. That is, the collected meanings of the praNavam that were shown before are explained in great detail by the remaining two parts of the Thirumanthram.
उकारत्तै विवरिक्किऱतु नमस्सु; अकारत्तै विवरिक्किऱतु नारायणपतम्; मकारत्तै विवरिक्किऱतु चतुर्त्ति; नारपतमेऩ्ऱुञ् चोल्लुवार्कऌ।
ukārattai vivarikkiṟatu namassu; akārattai vivarikkiṟatu nārāyaṇapatam; makārattai vivarikkiṟatu caturtti; nārapatameṉṟuñ colluvārkaḷ|
TRANSLATION
The ukAram which is taken as avatAraNam that removes anya sEshatvam is explained by the nama: part. The akAram which shows Him who is the rakshaka is explained by the nArAyaNa part. The makAram which shows the jIvAtma that has the quality of sEshatvam, is explained by the fourth case (Aya). It is also said that the nAra part explains the makAram.
PURPORT
The ukAram whose meaning is avatAraNam was shown to remove anya sEshatvam before. SvasEshatvam (enslaved to oneself) is included inside the anya sEshatvam. Therefore, the nama: which removes the SvasEshatvam explicitly, explains the ukAram.
NArAyaNa explains in detail the nature of Him who is the rakshaka, the nature of the chEtanas who are protected by Him, the guNas which are required for the protection and the method of giving the protection. Therefore it explains the akAram.
Without doing some service the sEshatvam will not bear fruit and the fourth case shows this service. This fourth case explains the makAram which shows the Atma that holds the sEshatvam.
The Atma which is the meaning of makAram has the qualities of being eternal, one and many. These qualities are shown by the nAra part and therefore it can also be said to explain the makAram. Ra comes from the root riJN-kshayE which means that which can be destroyed. Therefore nara means that which is not destroyed; that is, it is eternal (nityatvam). Through the meaning of community, this becomes nAra and shows the quality of many. Similarly other qualities can be shown.
अटैव्ē विवरियातोऴिकिऱतु विर्ōति प्ōय् अनुपविक्क व्ēण्टुकैयाल्ē।
aṭaivē vivariyātoḻikiṟatu- virōti pōy anupavikka vēṇṭukaiyālē|
TRANSLATION
Why is the order in the praNavam not followed in the mantra sEsham that explains it? The nama: that explains the ukAram came ahead because the obstacles such as I and mine have to be removed first before experiencing Him.
PURPORT
The reason is as follows. Through the Narayana part which explains the akAram one gets the bhagavat anubhavam. There are obtsacles to this experience which are ahankAram and mamakAram. As the removal of these through the nama: will lead to the bhagavat anubhavam being good, it is appropriate that the nama: be ahead. Just as the bee is removed before the honey is taken, so too through the nama: the obstacles are removed and through the nArAyaNa the honey which is bhagavat anubhavam is taken.
नमस्सु "न" एऩ्ऱुम्, "म:" एऩ्ऩुम् इरण्टु पतम्।
namassu- "na" eṉṟum, "ma:" eṉṉum iraṇṭu patam|
TRANSLATION
The nama: is made up of two parts - na and ma:.
PURPORT
"म:" एऩ्किऱ इत्ताल्, "तऩक्कु उरियऩ् एऩ्किऱतु; "न" एऩ्ऱु अत्तैत् तविर्क्किऱतु।
आक "नम:" एऩ्किऱ इत्ताल्, "तऩक्कु उरियऩऩ्ऱु" एऩ्किऱतु।
"ma:" eṉkiṟa ittāl, "taṉakku uriyaṉ eṉkiṟatu; "na" eṉṟu attait tavirkkiṟatu|
āka "nama:" eṉkiṟa ittāl, "taṉakku uriyaṉaṉṟu" eṉkiṟatu|
TRANSLATION
79. Through ma:, it is said that it belongs to the self. Through the na, it is shown that that is to be rejected.
80. Together the nama: shows that it does not belong to the self.
PURPORT
पिऱर्क्कु उरियऩाऩ अऩ्ऱु तऩ् वैलक्षण्यत्तैक् काट्टि मीट्कलाम्; तऩक्केऩ्ऩुमऩ्ऱु य्ōक्यतैयुङ्कूट अऴियुम्।
piṟarkku uriyaṉāṉa aṉṟu taṉ vailakṣaṇyattaik kāṭṭi mīṭkalām; taṉakkeṉṉumaṉṟu yōkyataiyuṅkūṭa aḻiyum|
TRANSLATION
If a person becomes enslaved to another then it is possible to shown him the difference between others and the Lord and correct him. If he is enslaved only to himself (living as I and mine), it is difficult to bring him to the right path (therefore, it can be taken that removal of anya sEshatvam is connected to the removal of svasEshatvam, which is shown by the nama:).
PURPORT
Between anya sEshatvam and svasEshatvam, it is svasEshatvam that is more dangerous. If a person is enslaved to another, it means that the person is agreeable to that idea; then it is easy for Him to show this person His divine qualities and the difference between Him and others and enslave him. When a person becomes enslaved to himself, it is difficult to correct him and make him enslaved to the Lord.
Therefore, as svasEshatva nivrutti is more important than anya sEshatva nivrutti, it is that which is shown in the nama: part.
इत्ताल् विर्ōतियैक् कऴिक्किऱतु।
विर्ōतिताऩ् मूऩ्ऱु।
अतावतु स्वरूप विर्ōतियुम्, उपाय विर्ōतियुम्, प्राप्य विर्ōतियुम्।
ittāl virōtiyaik kaḻikkiṟatu|
virōtitāṉ mūṉṟu|
atāvatu- svarūpa virōtiyum, upāya virōtiyum, prāpya virōtiyum|
TRANSLATION
82. With the namaS, obstacles are removed.
83. There are three obstacles.
84. They are, SvarUpa virodhi, upAya virodhi and prApya virodhi.
PURPORT
The SvarUpam was gathered out of the praNavam and the obstacle to that is SvarUpa virodhi. The means is born out of the meaning of namaS and the obstacle to that is upAya virodhi. The goal is described by the nArAyaNAya and the obstacle to that is upEya virodhi.
It was shown before that the Thirumantra explains the SvarUpam, upAyam and purushArttham. Since all three have virodhis, the namaS removes those obstacles.
The SvarUpam which is sEshatvam has the ahankAra mamakAra obstacles. The upAyam which is looking to no one but Him has the obstacle which is the belief that the self can be protected by itself. The purushArttham which is service to Him has the obstacle that the jIva derives pleasure for itself in that service.
How does the namaS remove these obstacles?
As told by Sri Parasara Bhattar in Ashtasloki "mantrabrahmaNi madhyamEna namasA pumsa: svarUpam gati: gamyam shikshitamikshitEna purata: pashcAdapi sthAnata:", the namaS joins with the parts before and after (kAkAkshi nyAyam)and also stays by itself, and removes the three virodhis. Joining with the part before, it becomes "Om nama:"; joining with the part after, it becomes "nArAyaNAya nama:"; by itself it becomes "namO nama:".
स्वरूप विर्ōति कऴिकैयावतु "याऩ्ē नी एऩ्ऩुटमैयुम् नीय्ē" एऩ्ऱिरुक्कै; उपायविर्ōति, कऴिकैयावतु "कऌऐवाय् तुऩ्पम् कऌऐयातोऴिवाय् कऌऐकण्मऱ्ऱिल्ēऩ्" एऩ्ऱिरुक्कै; प्राप्य विर्ōति कऴिकैयावतु "मऱ्ऱै नङ्कामङ्कऌ माऱ्ऱु" एऩ्ऱिरुक्कै।
svarūpa virōti kaḻikaiyāvatu- "yāṉē nī eṉṉuṭamaiyum nīyē" eṉṟirukkai; upāyavirōti, kaḻikaiyāvatu- "kaḷaivāy tuṉpam kaḷaiyātoḻivāy kaḷaikaṇmaṟṟilēṉ" eṉṟirukkai; prāpya virōti kaḻikaiyāvatu- "maṟṟai naṅkāmaṅkaḷ māṟṟu" eṉṟirukkai|
TRANSLATION
The removal of the three obstacles SvarUpa virOdhi, upAya virOdhi and prApya virOdhi are shown with examples.
PURPORT
1. To be as "yAnE nee ennudaimaiyum neeyE" (I and mine are yours) will lead to the removal of SvarUpa virOdhi. As told by Azhvar, to be as "yAnE enRenathE enRirunthEn" (I lived as I and mine) is to live with ahankAra and mamakAra which is SvarUpa virOdhi. To be as "ennaiyum ennudaimaiyaiyum un cakkarappoRi oRRikkoNdu ninnaruLE purinthirunthEn" as told by Periyazhvar, is to set the I and mine as sEsham to Him, which is the removal of SvarUpa virOdhi.
2. To be as "kaLaivAy thunbam kaLaiyAthozhivAy kaLaikaN maRRiREn" is the removal of upAya virOdhi. In the protection of the jIva, if the jIva thinks that he too can protect himself, that interferes with the protection He gives; this is therefore upAya virOdhi. If the jIva were to be like Periyazhvar "unakkup paNi seythirukkun thavamudaiyEn; inippOy oruvan thanakkup paNinthu kadaiththalai niRkai ninsAyai azhivu kaNdAy" and does not seek another person's house for his protection then that describes the state of removal of upAya virOdhi.
3. To be as "maRRai nam kAmangkaL mARRu" is the removal of upEya virOdhi. Being in His service is the upEyam. The obstacle to that is gaining joy for the self in that service. Just as the moon, breeze, flower, fragrance, etc provide joy to others but gain nothing for themselves, so too should be the jIva. This is what is told in the Thiruppavai pasuram "maRRai nam kAmangkaL mARRu". In the phrase "vazhuvilA adimai seyya vENdum", the word vazhu also means the same thing. Therefore the removal of self intent in His service describes the state of removal of upEya virOdhi.
"म:" एऩ्कै स्वरूपनाशम्, "नम" एऩ्कै स्वरूप्ōज्जीवनम्।
"ma:" eṉkai svarūpanāśam, "nama" eṉkai svarūpōjjīvanam|
TRANSLATION
Associating with ahankAram and mamakAram leads to destruction of one's SvarUpam. Being without them leads to restoration of SvarUpam.
PURPORT
Within ma: both ahankAram and mamakAram are present. The pride about one's self is ahankAra and the pride that one has in their possessions is mamakAra. They both lead to the destruction of one's SvarUpa. Not being attached to these leads to the revival of the SvarUpa and therefore nama: is equivalent to SvarUpa ujjIvana.
इतुताऩ् – स्वरूपत्तैयुम्, उपायत्तैयुम्, पलत्तैयुम् काट्टुम्।
itutāṉ – svarūpattaiyum, upāyattaiyum, palattaiyum kāṭṭum|
TRANSLATION
This namaS shows the SvarUpa, upAya and the phala.
PURPORT
"तोलैविल्लि मङ्कलन् तोऴुम्" एऩ्कैयाल्ē, स्वरूपम् चोल्लिऱ्ऱु; "व्ēङ्कटत्तु उऱैवार्क्कु नम" एऩ्कैयाल्ē, उपायम् चोल्लिऱ्ऱु; "अन्ति तोऴुञ्चोल्" एऩ्कैयाल्ē, पलम् चोल्लिऱ्ऱु।
"tolaivilli maṅkalan toḻum" eṉkaiyālē, svarūpam colliṟṟu; "vēṅkaṭattu uṟaivārkku nama" eṉkaiyālē, upāyam colliṟṟu; "anti toḻuñcol" eṉkaiyālē, palam colliṟṟu|
TRANSLATION
The pasuram "thuvAlil mAmaNi mAdamOngu tholaivillimangalam thozhum ivaLai" shows the SvarUpam of Azhvar. In this phrase, the word thozhum (worship) is synonymous to namaS. Therefore, this namaS shows the SvarUpa. The pasuram "vEngkadaththuRaivArrku nama" explains the upAya; therefore, the nama: used here shows the upAya. In the phrase "mElaith thoNdu ugaLiththu anthi thozhum sollup peRREn", the kainkaryam in prApti is shown through the word thozhum. Therefore, the nama: also shows the phala.
PURPORT
"thuvAlil mAmaNi mAdamOngu tholaivillimangalam thozhum ivaLai" shows the nature of the jIva which is enslaved to Him such that it will go to those places which He likes. Here the word thozhum is equivalent to the namaS and therefore the namaS describes the nature (SvarUpa) of the jIva.
"vEngkadaththuRaivArrku namavennalAm kadamaiyathu sumanthArkatkE" shows the removal of svarakshAna. The nama: here expresses the upAya which is Him.
In "anthi thozhum sollup peRREn", Azhvar shows that when kainkarya prApti occurs, its higher form is decribed by the namaS. Therefore the thozhum sol stands for the nama: and as such shows the phala.
ऽउऱ्ऱतुम् उऩ्ऩटियार्क्कटिमैऽ एऩ्किऱपटिय्ē इतिल्ē पाकवत श्ēषत्वमुम् अनुसन्त्ēयम्।
'uṟṟatum uṉṉaṭiyārkkaṭimai' eṉkiṟapaṭiyē itilē pākavata śēṣatvamum anusantēyam|
TRANSLATION
As said by Thirumangai Azhvar "kaNNapuraththuRai ammAnE! nin thiruvettezhuththum kaRRu nAn uRRathum unnadiyArkkadimai", this namaS not only removes obstacles, but it also contains the height of bhagavat sEshatvam which is bhAgavata sEshatvam.
PURPORT
maRRumOr dheyvamuLathenRiruppArOdu
uRRilEn uRRathumunnadiyArkkadimai
maRRellAm pEsilum ninthiruvettezhuththum
kaRRu nAn kaNNapuraththuRaiyammAnE (8-10-3)
इतु – अकारत्तिल्ē एऩ्ऱुञ् चोल्लुवर्कऌ; उकारत्तिल्ē एऩ्ऱुञ्चोल्लुवार्कऌ।
itu – akārattilē eṉṟuñ colluvarkaḷ; ukārattilē eṉṟuñcolluvārkaḷ|
TRANSLATION
Some say that the bhAgavata sEshatvam described previously is present in the suppressed fourth case in the akAram; some others say that it is in the ukAram which removes anya sEshatvam.
PURPORT
The first part of the praNavam is akAram which contains a suppressed fourth case. Through it, the jIva's bhagavat sEshatvam is shown. Because bhAgavata sEshatvam is the height of bhagavat sEshatvam, some say that the practice of bhAgavata sEshatvam can be found in the akAram itself.
The ukAram that comes after the akAram in praNavam removes anya sEshatvam. The height of removal of anya sEshatvam is having bhAgavata sEshatvam and therefore some say that bhAgavata sEshatvam can be found in ukAram itself.
This bhAgavata sEshatvam is not obtained by words (that is, it is not stated explicitly) but is seen through meaning. Therefore, it can be found anywhere. Nevertheless, it is Sri Pillai Lokacharya's divine thought that it is best to find it in the namaS that removes ahankAram and mamkAram.
"ईश्वरऩ् तऩक्क्ēयायिरुक्कुम्; अचित्तुप् पिऱर्क्क्ēयायिरुक्कुम्; आत्मा तऩक्कुम् पिऱर्क्कुम् पोतुवायिरुक्कुम्" एऩ्ऱु मुऱ्पट्ट निऩैवु; अङ्ङऩऩ्ऱिक्क्ē, अचित्तैप् प्ōल्ē तऩक्क्ēयाक एऩैक् कोऌऌअव्ēणुमेऩ्किऱतु नमस्साल्।
"īśvaraṉ taṉakkēyāyirukkum; acittup piṟarkkēyāyirukkum; ātmā taṉakkum piṟarkkum potuvāyirukkum" eṉṟu muṟpaṭṭa niṉaivu; aṅṅaṉaṉṟikkē, acittaip pōlē taṉakkēyāka eṉaik koḷḷavēṇumeṉkiṟatu namassāl|
TRANSLATION
What is the thought in the jIva before the meaning of the nama: takes root in the mind? The Lord who is completely independent stands as His own meaning. The acit which is completely dependent stands for others. Previously the soul thinks that because it has knowledge it stands as its own meaning some times and because it has sEshatvam it stands for others some times. But, through the nama: it becomes like the acit and as told by Azhvar "thanakkEyAgavenaik koLLumeethE enakkE kaNNanai yAn koL siRappE" it stands only for Him.
PURPORT
There are three tattvas (principles) known as Cit, Acit and Isvara. Isvara is self dependent (or independent) and as such stands for Himself. Acit has no consciousness and as such cannot be for itself and is there for others. Prior to understanding the namaS, because the chetana has sEshatvam as said in the suppressed fourth case and knowledge as said in the makAram, he thinks that he stands in common between being for himself and being for others.
Once the meaning of the namaS is fully soaked into the mind, just as the acit which has no consciousness stands only for others, so too the soul realizes that he stands only for Him. This is what is told by Azhvar in "thanakkEyAgavenaik koLLumeethE enakkE kaNNanai yAn koL siRappE", where he says that the soul should be distributed only for Him. Therefore, this is thought that fructifies from the understanding of the nama:.
अतावतु – प्ōकतशैयिल् ईश्वरऩ् अऴिक्कुम्प्ōतु न्ōक्कव्ēणुमेऩ्ऱु अऴियातोऴिकै।
atāvatu – pōkataśaiyil īśvaraṉ aḻikkumpōtu nōkkavēṇumeṉṟu aḻiyātoḻikai|
TRANSLATION
What does it mean that the soul should be distributed only to Him? During the time that He mixes with the soul and enjoys it, if He destroys the soul's sEshatvam, the soul should not practise naicchiyam and consider that it should save its SvarUpam, and thereby destroy His pleasure. That is, the soul should accept every act of His.
PURPORT
When Sriman Narayana steps down from His greatness and mixes with a jIva and begins to enjoy it ("vArik koNdu unnai vizhunguvan kAnilenRu ArvuRRa ennai ozhiya ennil munnam pAriththuth thAnennai muRRap paruginAn"), He might destroy that jIva's sEshatvam. At that time, the jIva should not think that it should protect its sEshatvam and perform naicchyam and destroy His pleasure. Being distributed to Him means, being like Periyazhvar "seyththalai ezhunARRup pOl avan seyvana seythu koLLa", and accepting everything that He does.
अऴिक्कैक्कु ह्ēतु – कीऴ्ē चोल्लिऱ्ऱु; म्ēलुञ्चोल्लुम्।
aḻikkaikku hētu – kīḻē colliṟṟu; mēluñcollum|
TRANSLATION
What is the reason for the soul to perform naicchiyam and destroy His joy when He mixes with the soul? That cause is the same that is explained in the prAnavam, which is that the nature of the soul is sEshatvam. This was shown before and will also be shown in the open fourth case that follows.
PURPORT
It is possible, because the reason for the removal of His joy is the same sEshatvam that was said in the praNavam as the nature of the soul. This will also be shown in the explicit fourth case (Aya) that follows.
इन्निऩैवु पिऱन्तप्ōत्ē क्रुतक्रुत्यऩ्; इन्निऩैविल्लातप्ōतु एल्ला तुष्क्रुतङ्कऌउम् क्रुतम्; इन्निऩैविल्ē एल्ला सुक्रुतङ्कऌउम् उण्टु। इतु इऩ्ऱिक्क्ē इरुक्कप् पण्णुम् यज्ञातिकऌउम् प्रायश्चित्तातिकऌउम् निष्प्रय्ōजनङ्कऌ; इतुतऩ्ऩाल्ē एल्लापावङ्कऌउम्प्ōम्, एल्ला पलङ्कऌउमुण्टाम्।
inniṉaivu piṟantapōtē krutakrutyaṉ; inniṉaivillātapōtu ellā tuṣkrutaṅkaḷum krutam; inniṉaivilē ellā sukrutaṅkaḷum uṇṭu| itu iṉṟikkē irukkap paṇṇum yajñātikaḷum prāyaścittātikaḷum niṣprayōjanaṅkaḷ; itutaṉṉālē ellāpāvaṅkaḷumpōm, ellā palaṅkaḷumuṇṭām|
TRANSLATION
As soon as the knowledge of dependence on the Lord is born, a soul has completed all that he has to do for his benefit. Without this knowledge, it becomes that he has committed all sins. If this knowledge is present, it becomes that he has done all good things that cause Him joy. Any yagas and prAyaccittAs that he does without this knowledge go to waste. All sins are removed with this knowledge and all gains from getting out of the birth cycle to doing eternal service to Him at His abode are obtained.
PURPORT
If a person is to be considered as one that has completed everything that is required for his benefit, then he should get the knowledge of being enslaved only to Him, as in Azhvar's "thanakkEyAga enaik koLLa vENum". If he gets that knowledge then he would become one who has done what he needs to do. If not, then it becomes that he has committed all sins. This can be understood from "kim tEna na krutam pApam cOrENa AtmApahAriNA".
In this knowledge all good things are present - that is, the same joy that He gets when the soul does all good things is obtained when this knowledge is gained. All activities such as yAgas and penances that are done without this knowledge gain neither His joy nor do they remove one's sins and therefore are wasted.
Because of this knowledge He showers His grace on that soul and therefore all the sins that hold him down are destroyed. And he gains such benefits as the escape from the samsaric cycle and eternal service to Him.
Thus far, the meanings of the nama: part of the Thirumantra have been explained.
TRANSLATION
Narayana is taken as ayana for the nAras.
PURPORT
There are two ways to derive the meaning out of the nArAyaNa nAma. Two kinds of combinations (samAsa) can be used to build this term: tatpurusha samAsa and bahuvreehi samAsa. "nArANAm ayanam - nArAyaNa:" is tatpurusha samAsa. "nArA: ayanam yasya sa:" is bahuvrIhi samAsa. Here it is the tatpurusha samAsa that is used to define the nArAyaNa term and as such it is said that nArAyaNa means the ayana for nAras.
नारङ्कऌआवऩ नित्य वस्तुक्कऌइऩुटैय तिरऌ।
अवैयावऩ – ज्ञानानन्तामलत्वातिकऌउम्, ज्ञान शक्त्यातिकऌउम्, वात्सल्य सौशील्यातिकऌउम्, तिरुम्ēऩियुम्, कान्ति सेऌअकुमार्यातिकऌउम्, तिव्यपूषणङ्कऌउम्, तिव्यायुतङ्कऌउम्, पेरियपिराट्टियार् तोटक्कमाऩ नाच्चिमार्कऌउम्, नित्यससूरिकऌउम्, चत्रचामरातिकऌउम्, तिरुवाचल् काक्कुम् मुतलिकऌउम्, कणातिपरुम्, मुक्तरुम्, परमाकाशमुम्, प्रक्रुतियुम्, पत्तात्माक्कऌउम्, कालमुम्, महताति विकारङ्कऌउम्, अण्टङ्कऌउम्, अण्टत्तुक्कु उट्पट्ट त्ēवाति पतार्त्तङ्कऌउम्।
nāraṅkaḷāvaṉa nitya vastukkaḷiṉuṭaiya tiraḷ|
avaiyāvaṉa – jñānānantāmalatvātikaḷum, jñāna śaktyātikaḷum, vātsalya sauśīlyātikaḷum, tirumēṉiyum, kānti seḷakumāryātikaḷum, tivyapūṣaṇaṅkaḷum, tivyāyutaṅkaḷum, periyapirāṭṭiyār toṭakkamāṉa nāccimārkaḷum, nityasasūrikaḷum, catracāmarātikaḷum, tiruvācal kākkum mutalikaḷum, kaṇātiparum, muktarum, paramākāśamum, prakrutiyum, pattātmākkaḷum, kālamum, mahatāti vikāraṅkaḷum, aṇṭaṅkaḷum, aṇṭattukku uṭpaṭṭa tēvāti patārttaṅkaḷum|
TRANSLATION
96. What are the nAras? The community of those that are there forever.
97. They are: the countless knowledge, joy and pure dharmas of the Lord, His defined qualities such as knowledge and power, His auspicious qualities such as love for all, simplicity and Lordship, His uncommon divine form, the many forms that He takes by His wish, the qualities of those forms such as beauty and youth, the many jewels that bedeck those forms, His divine weapons that add to His beauty and destroy His devotees' enemies, His consorts starting with Sri, the nithysUris such as Garuda and Vishvaksena, the items such as umbrella, fan and vessels that are used in His service, the guards at the gate of His abode such as Jaya and Vijaya, the gaNAtipatis such as Kumuda and Kumudaksha, the muktas that have crossed the samsaric ocean, Sri Vaikuntam, the prakruti, the Atmas that are trapped in samsara inside the prakruti, time, the twenty three tattvas, the universe and the devas, men, directions that are within the universe.
PURPORT
Thus the nAra term is explained.
TRANSLATION
"ayanam" means He is the refuge of these (nitya vaSthus).
PURPORT
ayanam stands for Asrayam - that is, Narayana is the refuge for the nAras.
अङ्ङऩऩ्ऱिक्क्ē, इवै तऩ्ऩै आश्रयमाकवुटैयऩेऩ्ऩवुमाम्।
aṅṅaṉaṉṟikkē, ivai taṉṉai āśrayamākavuṭaiyaṉeṉṉavumām|
TRANSLATION
Other than the tapurusha samAsa that was shown previously, the nArAyaNa term can also be understood through the bahuvrIhi samAsa. That is, ayanam can be taken as that He dwells in the nAras.
PURPORT
Through tatpurusha samAsa, it is gathered that He is the refuge of the eternal beings. Through bahuvrIhi samAsa, it can be gathered that He dwells within the eternal beings.
TRANSLATION
What is gathered from the meanings of the nArAyana term using the two samAsas? The meaning from the tatpurusha samAsa shows His paratva quality, while the meaning from the bahuvrIhi samAsa shows His Saulabhya quality.
PURPORT
अन्तर्यामित्वमुम्, उपायत्वमुम्, उप्ēयत्वमुमाकवुमाम्।
antaryāmitvamum, upāyatvamum, upēyatvamumākavumām|
TRANSLATION
The three qualities of antaryAmitvam, upAyatvam and upEyatvam are also derived from the meanings using the two samAsas (other than deriving the two qualities of paratvam and Saulabhyam).
PURPORT
The fact that He resides within all eternal beings shows His quality of antaryAmitvam. The ayana term can be derived out of karaNe vyutpatti (derived from the action) or karmaNi vyutpatti (derived from being connected to the action). Through the former, He is seen as the upAya (the means) and through the latter, He is seen as the upEya (the goal).
"एम्पिराऩेन्तै" एऩ्कैयाल्ē, ईश्वरऩ्ē एल्लावुऱवुमुऱैयुमेऩ्ऱु चोल्लुम्।
"empirāṉentai" eṉkaiyālē, īśvaraṉē ellāvuṟavumuṟaiyumeṉṟu collum|
TRANSLATION
The nArAyaNa term says that He is the one and all relative, as told by Thirumangai Azhvar in "empirAn enathai" pasuram.
PURPORT
नाम् पिऱर्क्काऩ अऩ्ऱुम् अवऩ् नमक्कायिरुक्कुम्।
nām piṟarkkāṉa aṉṟum avaṉ namakkāyirukkum|
TRANSLATION
Even if we were to forget our relation to Him and be attached to other jIvAtmas, He will only act with affection toward us.
PURPORT
Even if we break our relationship with Him and be devoted to other things, He waits for us to turn toward Him and stays concerned with us.
इरा मटम् ऊट्टुवारैप्प्ōल्ē उऌऌē पति किटन्तु सत्तैय्ē पिटित्तु न्ōक्किक्कोण्टु प्ōरुम्।
irā maṭam ūṭṭuvāraippōlē uḷḷē pati kiṭantu sattaiyē piṭittu nōkkikkoṇṭu pōrum|
TRANSLATION
Just as parents follow their children, who angered with them have left the home, to the place where they are staying and feed them without their knowledge, He too will stay out of sight, inside the chetana (as antaryAmi) and continue to protect them.
PURPORT
Take the case of some children as an example. Angered with their parents, they would leave their home and roam around without food. Their parents would not let it go at that. They would follow their children around without their knowledge and in the night times hide in the mutts where they stay and provide food for them through others. Similarly, He too would stay as antaryAmi inside the chEtanas that claim independence and run away from Him, and continue to protect them.
Thus, the meaning of the nArAyaNa term has been explained as Him who is the receiver of service (from the chetanas).
ऽआयऽ एऩ्किऱ इत्ताल्ऽचेऩ्ऱाऱ्कुटैयाम्ऽ एऩ्किऱपटिय्ē एल्ला अटिमैकऌउम् चेय्यव्ēणुमेऩ्ऱु अप्ēक्षिक्किऱतु।
'āya' eṉkiṟa ittāl 'ceṉṟāṟkuṭaiyām' eṉkiṟapaṭiyē ellā aṭimaikaḷum ceyyavēṇumeṉṟu apēkṣikkiṟatu|
TRANSLATION
The fourth case (caturthI vibhakti) that is added to the nArAyaNa term expresses the entreaty to perform all kinds of service to Him.
PURPORT
senRAR kudaiyAm irunthAL singAsanamAm
ninRAl maravadiyAm nIL kadaluL - enRum
puNaiyAmaNi viLakkAm pUmpattAm pulgum
aNaiyAm thirumARku aravu
which shows all the services provided by Sri Adisesha to the Lord, this fourth case ("Aya") that is added to the nArAyaNa term brings to light the desire to perform all kinds of service at His lotus feet.
ऽनमस्साल्ē तऩ्ऩ्ōटु उऱविल्लैयेऩ्ऱु वैत्तुक् कैङ्कर्यत्तै प्रार्त्तिक्कक् कूटुम्ō?ऽ एऩ्ऩिल्;
"पटियाय्क् किटन्तु उऩ् पवऌअवाय् काण्प्ēऩ्ē" एऩ्किऱपटिय्ē कैङ्कर्य प्रार्त्तऩै वन्त्ēऱि अऩ्ऱु; स्वरूप प्रयुक्तम्।
'namassālē taṉṉōṭu uṟavillaiyeṉṟu vaittuk kaiṅkaryattai prārttikkak kūṭumō?' eṉṉil;
"paṭiyāyk kiṭantu uṉ pavaḷavāy kāṇpēṉē" eṉkiṟapaṭiyē kaiṅkarya prārttaṉai vantēṟi aṉṟu; svarūpa prayuktam|
TRANSLATION
106. Was it not said before that through the namaS that one is not enslaved to one's self; so how is that one desires to perform service?
107. As told by Kulasekhara Azhvar ("padiyAyk kidanthu un pavaLavAy kANbEnE" - Perumal Thirumozhi 4.9), the entreaty to perform service is appropriate to the nature of the soul.
PURPORT
Sri Pillai Lokacharya answers yes. The desire here does not come out of seeking pleasure for oneself, which comes out of ego (ahankAram). The soul lives only through His pleasure; and the performance of service is for His pleasure. Therefore, it is in tune with the soul's nature. It is thus that Kulasekhara Azhvar said "padiyAyk kidanthu un pavaLavAy kANbEnE" where in addition to showing his servitude to the Lord he also seeks to do service.
In the phrase "padiyAyk kidanthu un pavaLavAy kANbEnE", where is it that Azhvar seeks to perform service? It is seen in the words "un pavaLavAy kANbEn". The answer to the question whether He is enjoying our service can be found by looking at His face (the smile on His face). This is why Azhvar says "pavaLa vAy", seeing the sweet smile on His divine coral lips. This is therefore taken as seeking to be in His service.
आकैयाल् "वऴुविला अटिमै चेय्यव्ēण्टुम् नाम्" एऩ्किऱ प्रार्त्तऩैयैक् काट्टुकिऱतु।
ākaiyāl "vaḻuvilā aṭimai ceyyavēṇṭum nām" eṉkiṟa prārttaṉaiyaik kāṭṭukiṟatu|
TRANSLATION
Since the plea to perform service is appropriate to the nature of the soul, it shows the same prayer that Nammazhvar made in the pasuram (Thiruvaymozhi 3.3.1) "vazhuvilA adimai seyya vENdum nAm".
PURPORT
"कण्णारक्कण्टु कऴिवत्ōर् कातलुऱ्ऱार्क्कुमुण्ट्ō कण्कऌ तुञ्चुतल्" एऩ्किऱपटिय्ē, काण्पतऱ्कु मुऩ्पु उऱक्कमिल्लै, कण्टाल् "सता पश्यन्ति" आकैयाल्ē उऱक्कमिल्लै।
"kaṇṇārakkaṇṭu kaḻivatōr kātaluṟṟārkkumuṇṭō kaṇkaḷ tuñcutal" eṉkiṟapaṭiyē, kāṇpataṟku muṉpu uṟakkamillai, kaṇṭāl "satā paśyanti" ākaiyālē uṟakkamillai|
TRANSLATION
Before seeing Him, as told by Azhvar, there is no sleep; after seeing Him, as told by the Upanishads, there is no sleep.
PURPORT
As in "imaiyOrkaL kuzhAm thozhuvathum sUzhvathum sey thollaimAlaik kaNNArak kaNdu kazhivathOr kAthaluRRArkkum uNdO kaNgaL thunjsuthalE", for those who seek His service, there is no sleep prior to seeing Him. After seeing Him, as said in the Upanishads, "tat vishNO: paramam padam sadA pashyanti sUraya:", the seeing experience is eternal and therefore there is no sleep.
That is, for those who have developed the taste to reach Him, there is no sleep ever.
"पऴुत्ē पल पकलुम् प्ōयिऩ" एऩ्ऱु इऴन्त नाऌउक्कु कूप्पिटुकिऱवऩुक्कु उऱङ्क विरकिल्लै।
"paḻutē pala pakalum pōyiṉa" eṉṟu iḻanta nāḷukku kūppiṭukiṟavaṉukku uṟaṅka virakillai|
TRANSLATION
For one who worries about all the time wasted in the past without enjoying Him, as per Poygazi Azhvar's "pazhuthE palapagalum pOyinavenRu", there is no further time left for sleep.
PURPORT
As told by Poygai Azhvar (First Thiruvanthathi 16), "pazhuthE palapagalum pOyinavenRu anjiyazhuthEn", the soul that has developed the taste to reach Him, will cry and worry that he has wasted all this time without enjoying Him. For such a person, from this time on, there is not even a moment left to sleep.
"अऩ्ऱु नाऩ् पिऱन्तिल्ēऩ् पिऱन्तपिऩ् मऱन्तिल्ēऩ्" एऩ्ऩा निऩ्ऱार्कऌइऱ्ē।
"aṉṟu nāṉ piṟantilēṉ piṟantapiṉ maṟantilēṉ" eṉṉā niṉṟārkaḷiṟē|
TRANSLATION
Having got the knowledge of the Lord they stand without forgetting Him as per Thirumazhisai Azhvar's "anRu nAn piRanthilEn piRantha pin maRanthilEn".
PURPORT
By this thus far, it is shown that for those who have understood the divine qualities and the indescribable greatness of the Lord, the prayer to perform service will happen without any stop.
इव्वटिमैताऩ् "ओऴिविल् कालमेल्लामुटऩाय् मऩ्ऩि" एऩ्किऱपटिय्ē सर्वत्ēश सर्वकाल सर्वावस्तैकऌइलुम् अनुवर्त्तिक्कुम्।
ivvaṭimaitāṉ "oḻivil kālamellāmuṭaṉāy maṉṉi" eṉkiṟapaṭiyē sarvatēśa sarvakāla sarvāvastaikaḷilum anuvarttikkum|
TRANSLATION
This service will follow continuously at all places, at all times and under all conditions, as prayed for by Azhvar in "ozhivil kAlamellAm udanAy manni".
PURPORT
As per Nammazhvar's prayer (Thiruvaymozhi 3.3.1) "ozhivil kAlamellAm udanAy manni vazhuvila adimai seyya vENdum nAm", that he gain the performance of service to Him without break, at all places, at all times and under all conditions, this service will follow continuously.
एट्टिऴैयाय् मूऩ्ऱु चरटायिरुप्पतोरु मङ्कऌअसूत्रम् प्ōल्ē तिरुमन्तिरम्।
eṭṭiḻaiyāy mūṉṟu caraṭāyiruppatoru maṅkaḷasūtram pōlē tirumantiram|
TRANSLATION
This thirumanthram, made up of eight strands (the eight aksharas) and three threads (the three parts), is like the holy thread used in a marriage.
PURPORT
Unlike the worldly holy thread which is made up of sixteen strands and two threads, the Thirumantram is made up of eight strands and three threads. The eight divine aksharas are the eight strands and the three parts are the three threads.
इत्ताल्, ईश्वरऩ् आत्माक्कऌउक्कुप् पतियाय् निऩ्ऱु रक्षिक्कुम् एऩ्किऱतु।
ittāl, īśvaraṉ ātmākkaḷukkup patiyāy niṉṟu rakṣikkum eṉkiṟatu|
TRANSLATION
As the Thirumantra was compared to the holy thread that signifies a marriage, it is shown that Sriman Narayana will be like a husband and watch over the souls.
PURPORT
That Sriman Narayana will be like the husband of the chEtanas that are attached to the Thirumantra and will protect them.
आक, तिरुमन्तिरत्ताल् "एम्पेरुमाऩुक्क्ē उरिय्ēऩाऩ नाऩ् एऩक्कु उरियऩऩ्ऱिक्क्ē ओऴिय व्ēणुम्; सर्वश्ēषियाऩ नारायणऩुक्क्ē एल्ला अटिमैकऌउम् चेय्यप् पेऱुव्ēऩाक व्ēणुम्" एऩ्ऱतायिऱ्ऱु।
āka, tirumantirattāl "emperumāṉukkē uriyēṉāṉa nāṉ eṉakku uriyaṉaṉṟikkē oḻiya vēṇum; sarvaśēṣiyāṉa nārāyaṇaṉukkē ellā aṭimaikaḷum ceyyap peṟuvēṉāka vēṇum" eṉṟatāyiṟṟu|
TRANSLATION
Thus, through the Thirumantra it is said that I who have servitude only to the Lord should avoid being enslaved to myself; I should gain doing every kind of service to Sriman Narayana who is the svAmi and natural recepient of this service.
PURPORT
Thirumantra PrakaraNam Completed
TRANSLATION
पुऱम्पुण्टाऩ पऱ्ऱुक्कऌऐयटैय वासऩैय्ōट्ē विटुकैयुम्, एम्पेरुमाऩैय्ē तञ्चमेऩ्ऱु पऱ्ऱुकैयुम्, प्ēऱुतप्पातेऩ्ऱु तुणिन्तिरुक्कैयुम्, प्ēऱ्ऱुक्कु त्वरिक्कैयुम्, इरुक्कुम् नाऌ उकन्तरुऌइऩ निलङ्कऌइल्ē प्रवणऩाय् कुणानुपव कैङ्कर्यङ्कऌē पोऴुतु प्ōक्काकैयुम्, इप्पटि इरुक्कुम् स्रीवैष्णवर्कऌ ēऱ्ऱमऱिन्तु उकन्तिरुक्कैयुम्, तिरुमन्तिरत्तिलुम् त्वयत्तिलुम् नियतऩाकैयुम्, आचार्य प्र्ēमम् कऩत्तिरुक्कैयुम्, आचार्यऩ् पक्कलिलुम् एम्पेरुमाऩ् पक्कलिलुम् क्रुतज्ञऩाय्प् प्ōरुकैयुम्, ज्ञानमुम् विरक्तियुम् शान्तियुम् उटैयऩायिरुक्कुम् परम सात्विकऩ्ōट्ē सहवासम् पण्णुकैयुम् वैष्णवातिकारिक्कु अवश्याप्ēक्षितम्।
puṟampuṇṭāṉa paṟṟukkaḷaiyaṭaiya vāsaṉaiyōṭē viṭukaiyum, emperumāṉaiyē tañcameṉṟu paṟṟukaiyum, pēṟutappāteṉṟu tuṇintirukkaiyum, pēṟṟukku tvarikkaiyum, irukkum nāḷ ukantaruḷiṉa nilaṅkaḷilē pravaṇaṉāy kuṇānupava kaiṅkaryaṅkaḷē poḻutu pōkkākaiyum, ippaṭi irukkum srīvaiṣṇavarkaḷ ēṟṟamaṟintu ukantirukkaiyum, tirumantirattilum tvayattilum niyataṉākaiyum, ācārya prēmam kaṉattirukkaiyum, ācāryaṉ pakkalilum emperumāṉ pakkalilum krutajñaṉāyp pōrukaiyum, jñānamum viraktiyum śāntiyum uṭaiyaṉāyirukkum parama sātvikaṉōṭē sahavāsam paṇṇukaiyum vaiṣṇavātikārikku avaśyāpēkṣitam|
TRANSLATION
The following things should be done by Srivaishnavas:
1. Giving up attachments to everything except Lord Sriman Narayana, to the core such that they never come back;
2. seeking only Him as the refuge and not anything else;
3. having complete faith that moksha is assured;
4. being restless for that deliverance instead of resting with the thought that it will happen someday;
5. while in this world, having great interest in the divya desams and spending time in enjoying His divine qualities and in His service;
6. enjoying the greatness of those Srivaishnavas who have the qualities described above;
7. focusing on the Thirumantra, and the Dvaya mantra which explains the Thirumantra;
8. having great love for the acharya who causes all of the above to happen to one's self;
9. having gratitude to the acharya who corrected one's self and set one in the right path, and to the Lord who helped that acharya; and
10. living with those pure devotees who have the qualities of knowledge, detachment and peace.
PURPORT
1. Giving up attachments to the root such that they don't come back, to that which are divergent from or conflicting to the main interest which is Sriman Narayana.
2. Taking refuge only with Sriman Narayana and not even having the thought that refuge may be found elsewhere.
3. Without looking at the greatness of the goal seeked, or the fact that they don't have the capability to reach that goal by themselves, or the countless sins that they have accumulated, and thereby feeling dejected, having complete faith that the goal will be attained.
4. With this faith, instead of relaxing that they will worry about the goal whenever it is attained, be like Azhvar "thAvi vaiyam koNda thadanthAmaraikatkE kUvik koLLum kAlam innum kuRukAthO", "mAgavaikuntham kAnbathaRku en manamEgam eNNum", and be constantly concerned about not attaining the goal yet.
5. While eagerly awaiting for the time of reaching His lotus feet and performing service, as long as they are in this world with this body, they should have great interest in His divyadesams ("kaNdiyur arangam meyyam kaccipEr mallai"), in His divine qualities there and spend all their time in His service at those divyadesams.
6. Upon seeing those Srivaishnavas who follow all of the above, they should enjoy them as great beings that are like lotuses blooming in this lowly land.
7. Without going near any other mantras even by mistake, they should be focused on the Thirumantra that explains everything and the Dvaya mantra that details the Thirumantra.
8. Having great devotion to the acharya that explains all of the above through instruction.
9. Having great and endless gratitude to the acharya that gave one who is a nitya samsAri the same goal that is enjoyed by nityasUris (similar to converting iron to gold), and to Him who caused this acharya association.
10. Be associated with a pure bhAgavata who has knowledge, detachment and peace so that one can forver follow the above mentioned steps.
इन्त अतिकारिक्कु रहस्यत्रयमुम् अनुसन्त्ēयम्।
inta atikārikku rahasyatrayamum anusantēyam|
TRANSLATION
To such a Srivaishnava, the recitation of the Rahasyatraya is required.
PURPORT
एल्ला प्रमाणङ्कऌइलुम् त्ēहत्ताल्ē प्ēऱेऩ्किऱतु; तिरुमन्तिरत्तिल् आत्मावाल्ē प्ēऱेऩ्किऱतु; चरमश्ल्ōकत्तिल् ईश्वरऩाल्ē प्ēऱेऩ्किऱतु; त्वयत्तिल् पेरियपिराट्टियाराल्ē प्ēऱेऩ्किऱतु।
ellā pramāṇaṅkaḷilum tēhattālē pēṟeṉkiṟatu; tirumantirattil ātmāvālē pēṟeṉkiṟatu; caramaślōkattil īśvaraṉālē pēṟeṉkiṟatu; tvayattil periyapirāṭṭiyārālē pēṟeṉkiṟatu|
TRANSLATION
The sastras other than the Rahasyatraya are focused on the body and therefore state that the goal is achieved through the means of practice and rituals. The Thirumantra is focused on the nature of the soul and therefore states that the goal is achieved through the knowledge of this nature. The Carama Shloka is focused on the independence of the Lord and therefore states that the goal is achieved through Him. The Dvaya mantra (which will be explained henceforth) is focused on Sri Mahalakshmi and therefore states that the goal is achieved through Her.
PURPORT
All sastras look at the speciality of the chetana. Because the sastras speak of the varNAshrama dharmas and the rituals meant to be followed by chetanas, and these dharmas and rituals are associated with the body that performs them, it can be said that the sastras are focused on the body. Therefore, what is gathered from the sastras is that the chetana gains his goal through the body.
The Thirumantra is focused on the pure soul of the chetana. It speaks of the common nature of all souls and is not tied to the specific body or its varNAshrama dharma. In this Thirumantra it is shown that only when the soul gives up the thought that it can save itself that the protection from the Supreme is realized. Therefore, it can be said that the goal is gained through the knowledge of the soul.
The Carama shloka is focused on the independence of the Lord. Here the Lord says that He will ignore the sins of the chetanas and that He will Himself take the chetana unto His divine feet. Therefore, it is said that the goal is gained through Him.
The Dvaya mantra is focused on Sri Mahalakshmi. Therefore, it says that the goal is gained through Her.
To reach the goal, one needs the body, the soul, Him as well as Her. In this the most important requirement is Her and therefore the Dvaya mantra which states that the goal is achieved through Her is considered as especially great.
पेरियपिराट्टियाराल्ē प्ēऱाकैयावतु, इवऌ पुरुषकारमाऩालल्लतु ईश्वरऩ् कार्यञ्चेय्याऩेऩ्कै।
periyapirāṭṭiyārālē pēṟākaiyāvatu, ivaḷ puruṣakāramāṉālallatu īśvaraṉ kāryañceyyāṉeṉkai|
TRANSLATION
When He is the giver of the goal, how can it be said that the goal is gained through Her? It is because unless She acts as the mediatrix, He will not become the giver of the goal.
PURPORT
त्वयत्तुक्कु अतिकारि आकिञ्चन्यमुम्, अनन्यकतित्वमुम् उटैयवऩ्।
tvayattukku atikāri ākiñcanyamum, ananyakatitvamum uṭaiyavaṉ|
TRANSLATION
Who is the person who is qualified to recite the Dvaya rahasya mantra? One who has the quality of Akinjcanyam, which is having no other means (than Him); and the quality of ananyagatitvam, which is not seeking anyone but Him for protection.
PURPORT
इवै इरण्टुम् प्रपन्न परित्राणत्तिल्ē चोऩ्ऩ्ōम्।
ivai iraṇṭum prapanna paritrāṇattilē coṉṉōm|
TRANSLATION
These two qualities were explained in the work PrappanaparitrANam.
PURPORT
इतिल् मुऱ्कूऱ्ऱाल्, पेरियपिराट्टियारै मुऩ्ऩिट्टु ईश्वरऩ् तिरुवटिकऌऐ उपायमाकप् पऱ्ऱुकिऱतु; पिऱ्कूऱ्ऱाल् अच्च्ēर्त्तियिल्ē अटिमैयैयिरक्किऱतु।
itil muṟkūṟṟāl, periyapirāṭṭiyārai muṉṉiṭṭu īśvaraṉ tiruvaṭikaḷai upāyamākap paṟṟukiṟatu; piṟkūṟṟāl accērttiyilē aṭimaiyaiyirakkiṟatu|
TRANSLATION
The first part of this Dvaya mantra speaks of the matter of taking refuge at His divine feet through the mediation of Sri Mahalakshmi. The second part of the mantra speaks of the service to the Divine Couple that is prayed for.
PURPORT
The Dvaya mantra is made of two parts (khanda). In the first part, refuge is taken at His divine feet through the mediation of Periya Piratti (Mahalakshmi). Through "srimad", Mahalakshmi is approached first. Through "nArAyaNa caraNau sharaNam prapadye", His divine feet are seeked as the means.
In the second part, the prayer is made that service be performed to the Divine Couple. "srimathe" shows the Divine Couple. The fourth case on the "nArAyaNa" ("Aya") shows the prayer to perform service. The "nama:" shows the removal of the obstacles to the service.
स्री एऩ्ऱु पेरिय पिराट्टियारुक्कुत् तिरुनामम्।
srī eṉṟu periya pirāṭṭiyārukkut tirunāmam|
TRANSLATION
The divine name of Mahalakshmi is Sri.
PURPORT
The word srI has many meanings such as wealth, etc. But, here it stands as the divine name for Mahalakshmi (periya pirAtti). The phrase "srIriti prathamam nAma lakshmyA" is to be considered here.
TRANSLATION
The srI word can be extracted from its root through two derivations as srIyate and srayate.
PURPORT
इतुक्कु अर्त्तम् एल्लार्क्कुम् इवऌऐप् पऱ्ऱि स्वरूप लापमाय्, इवऌ तऩक्कुम् अवऩैप्पऱ्ऱि स्वरूप लापमायिरुक्कुम् एऩ्ऱु।
itukku arttam ellārkkum ivaḷaip paṟṟi svarūpa lāpamāy, ivaḷ taṉakkum avaṉaippaṟṟi svarūpa lāpamāyirukkum eṉṟu|
TRANSLATION
What are the meanings gathered from the two derivations srIyate and srayate?
From srIyate it is gathered that everyone seeks Her, meaning that it is through Her that all chetanas gain their true nature. From srayate it is gathered that She seeks Him, meaning that it is through Him that She gains Her true nature.
PURPORT
TRANSLATION
Mahalakshmi is taken up in the first part of Dvaya because of Her nature of mediating (purushakAram).
PURPORT
नीरिल्ē नेरुप्पुक् किऌअरुमाप्ōल्ē कुऌइर्न्त तिरुवुऌऌअत्तिल्ē अपरातत्ताल् चीऱ्ऱम् पिऱन्ताल् पोऱुप्पतु इवऌउक्काक।
nīrilē neruppuk kiḷarumāpōlē kuḷirnta tiruvuḷḷattilē aparātattāl cīṟṟam piṟantāl poṟuppatu ivaḷukkāka|
TRANSLATION
Just as a great fire can happen even over cool water, He might develop anger in His tranquil divine heart due to the great sins of the chetanas. But He forgives those sins for Her sake.
PURPORT
The answer is that, just as a great fire can erupt even over cool water, having seen the enormous sins committed by the chetanas, He too might develop great anger at them even in His kind and divine heart. But He forgives those sins for Her sake. She makes His heart give birth to compassion through Her advice.
Therefore, even for those who have understood their true relationship to Him, due to the fear of their past sins, it is necessary to approach Her first.
इवऌ तायाय् इवर्कऌ क्ल्ēशम् पोऱुक्क माट्टात्ē, अवऩुक्कुप् पत्नियाय् इऩिय विषयमायिरुक्कैयाल्ē, कण्णऴिवऱ्ऱ पुरुषकारम्।
ivaḷ tāyāy ivarkaḷ klēśam poṟukka māṭṭātē, avaṉukkup patniyāy iṉiya viṣayamāyirukkaiyālē, kaṇṇaḻivaṟṟa puruṣakāram|
TRANSLATION
Since Mahalakhsmi is the mother for all the chetanas and will not tolerate their suffering, and She is also His consort and therefore is His delight, Her mediation will always happen without hinderance.
PURPORT
Yes, for the following reasons. One, She is the mother of all chetanas ("akhila jagan mAtaram") and because of that relationship She cannot tolerate their suffering. Second, She is His divine consort and being very dear to Him, He delights in Her and would listen to Her ("piththar panimalar mEl pAvaikku"). Therefore, Her mediation does not stop even for the smallest moment.
In order to mediate, a person has to have the following two qualities. They should have great love for those on whose behalf they mediate. And with the person with whom they mediate with, they should have the ability to debate and win. Both these qualities are abundantly present with Sri Mahalakshmi.
तिरुवटियैप् पोऱुप्पिक्कुमवऌ तऩ् चोल्वऴि वरुमवऩैप् पोऱुप्पिक्कच् चोल्ल व्ēण्टाविऱ्ē।
tiruvaṭiyaip poṟuppikkumavaḷ taṉ colvaḻi varumavaṉaip poṟuppikkac colla vēṇṭāviṟē|
TRANSLATION
She was able to make Hanuman change his mind when he wanted to kill the rakshasis who had tortured Her when she was imprisoned. Therefore, is there a need to wonder that She should be able to make Her consort, who listens to Her, change His mind.
PURPORT
This argument is made by those who are not aware of Her abilities. During Her imprisonment in Lanka, She was tortured without stop by the rakshasis who surrounded Her. Upon seeing that, Hanuman had decided that he will take care of them after Sri Rama's victory. Once Ravana was killed, Hanuman went to Her and asked Her permission to kill those rakshasis. At that point, She advised Hanuman and made him change his mind. When She is able to make one who would not listen easily to anyone change his mind, what is the need to question that She should be able to change the mind of Her consort who delights in Her ("allimalar magaL bOga mayakkukkaLAgiyum niRkum ammAn") and who always listens to Her, even in the instance when She asks Him to go after a false deer ("ninnanbin vazhi ninRu silaipidiththempirAnE").
मतुप्पाल्ē इरुवर् च्ēर्त्तियुम् नित्यमेऩ्किऱतु।
matuppālē iruvar cērttiyum nityameṉkiṟatu|
TRANSLATION
Through the "madh", that comes after the Sri, it is shown that the togetherness of the Divine Couple is eternal.
PURPORT
The "madh" is taken as showing the eternal togetherness of the divine couple.
TRANSLATION
It is only with Her that the Ishvara tattva exists.
PURPORT
Just as knowledge and joy are natural to Him, so too is being the consort of Sri. Therefore, it is together with Her that the Ishvara tattvam exists.
ईश्वर स्वातन्??।त्र्यत्तैयुम् च्ēतनऩुटैय अपरातत्तैयुङ्कण्टु अकलमाट्टाऌ।
īśvara svātan??|tryattaiyum cētanaṉuṭaiya aparātattaiyuṅkaṇṭu akalamāṭṭāḷ|
TRANSLATION
Seeing that He is completely independent and that the chetanas are great sinners, She will not separate from Him even for the smallest moment.
PURPORT
Noting His great independence and that He can punish those who have sinned, as well as noting the countless sins committed by the chetanas, She is greatly concerned about what might happen if She is not around and therefore would not leave Him even for a moment.
च्ēतनऩुक्कु इवैयिरण्टैयुम् निऩैत्तु अञ्चव्ēण्टा।
cētanaṉukku ivaiyiraṇṭaiyum niṉaittu añcavēṇṭā|
TRANSLATION
The chetana who comes to Him as a sinner, does not need to fear thinking about His independence and his sins.
PURPORT
इत्ताल् – आश्रयिक्कैक्कु रुचिय्ē व्ēण्टुवतु, कालम् पार्क्कव्ēण्टा एऩ्किऱतु।
ittāl – āśrayikkaikku ruciyē vēṇṭuvatu, kālam pārkkavēṇṭā eṉkiṟatu|
TRANSLATION
Through the use of the "madh", it is expressed that in order to surrender to Him, all that is required is the interest in seeking Him; there is no need consider time as a factor.
PURPORT
इवऌ सन्नितियाल्ē काकम् तलै पेऱ्ऱतु; अतु इल्लामैयाल्ē रावणऩ् मुटिन्ताऩ्।
ivaḷ sannitiyālē kākam talai peṟṟatu; atu illāmaiyālē rāvaṇaṉ muṭintāṉ|
TRANSLATION
Because She was with Sri Rama, the crow (kAkAsura) which committed the greater sin survived. Because She was not with Him, Ravana who committed the lesser sin (compared to the crow) was killed.
PURPORT
During the Rama avatar, the crow (Kakasura) committed the gravest of sins against Sita. It should have become the target for the Brahmastra sent by Rama and been killed for its sin. Instead it became the target for His grace and was saved, because of the presence of Sita next to Rama. Ravana who committed a lesser sin, however was killed by Rama's arrows, because of Her separation from Rama.
Thus far, the "srimad" term has been explained.
पुरुषकार पलत्ताल्ē स्वातन्त्र्यम् तलै चाय्न्ताल् तलैयेटुक्कुङ् कुणङ्कऌऐच् चोल्लुकिऱतु नारायणपतम्।
अवैयावऩ – वात्सल्यमुम् , स्वामित्वमुम् , सौशील्यमुम् , सौलप्यमुम् , ज्ञानमुम् , शक्तियुम्।
puruṣakāra palattālē svātantryam talai cāyntāl talaiyeṭukkuṅ kuṇaṅkaḷaic collukiṟatu nārāyaṇapatam|
avaiyāvaṉa – vātsalyamum , svāmitvamum , sauśīlyamum , saulapyamum , jñānamum , śaktiyum|
TRANSLATION
136. When His independence is removed by Her mediation, some of His divine qualities which were suppressed would rise. These are described by the nArAyaNa term.
137. Those divine qualities are vAtsalyam, svAmitvam, sausIlyam, saulabhyam, gnyAnam and shakti.
That is, the nArAyaNa term is fully focused on His divine qualities.
PURPORT
The term nArAyaNa has many meanings. Different meanings come out of this term based on different contexts.
Here, in the Dvaya mantra, the meanings that come forth are vAtsalyam, svAmitvam, sausIlyam, saulabhyam, gnyAnam and shakti. The reason for that being, when His independence which rejects the chetana due to his countless sins, is removed through the mediation of Mahalakshmi, these are the qualities that arise.
कुऱ्ऱङ्कण्टु वेरुवामैक्कु वात्सल्यम् ; कार्यञ्चेय्युमेऩ्ऱु तुणिकैक्कु स्वामित्वम् ; स्वामित्वङ्कण्टु अकलामैक्कु सौशील्यम् ; कण्टु पऱ्ऱुकैक्कु सौलप्यम् ; विर्ōतियैप् प्ōक्कित् तऩ्ऩैक् कोटुक्कैक्कु ज्ञानशक्तिकऌ।
kuṟṟaṅkaṇṭu veruvāmaikku vātsalyam ; kāryañceyyumeṉṟu tuṇikaikku svāmitvam ; svāmitvaṅkaṇṭu akalāmaikku sauśīlyam ; kaṇṭu paṟṟukaikku saulapyam ; virōtiyaip pōkkit taṉṉaik koṭukkaikku jñānaśaktikaḷ|
TRANSLATION
The quality of vAtsalyam will help the chetana not fear looking at his own errors. The quality of svAmitvam will help the chetana be sure that He will take care of him. The quality of sausIlyam will help the chetana not do naicyAnusandAnam looking at His great glory and stay away from Him. The quality of saulabhyam will help the chetana see Him directly and reach Him. The qualities of gyAna and shakti will help remove the obstacles to reaching Him.
PURPORT
Vatsalyam is brought forth to make sure that the chetana does not fear seeing the enormous sins that he has committed. This quality is seen in a cow shown toward its calf. That is, considering the dirt on the calf as sweet, giving milk for its growth and fighting off its enemies with horns and hooves. Similarly, He too looks at the chetanas errors as good ("ennadiyAr athu seyyAr seythArEl nanRu seythAr"), takes care of the chetanas through His qualities ("pAlE pOl sIr") and always protects them ("na tyajeyam kathanjcana").
Svamitvam is brought forth so that the chetana does not have to fear if He will take care of him. Svamitvam means that the master truly owns that which belongs to him. Even if the chetana turns his sface away from Him, He will stay focused on him and maintain His relationship to him. Since the loss of the chetana is His loss, the chetana can be sure that He will take care of him.
SausIlyam allows the chetana not to look at His immeasurable greatness, His lordship over both vibhUtis and his own lowliness and keep away from Him. SausIlyam is the quality due to which He mixes with everyone without looking at their nature. Therefore the chetana does not have to keep away.
Saulabhyam is the quality by which the chetana without wondering that He cannot be seen ("atIndriya"), can see Him with his own eyes and serve Him. Saulabhyam is making Himself visible to all.
The qualities of gyAna and shakti help remove the obstacles to the goal and give Himself to the chetanas. Knowledge allows Him to see the lowliness of the chetana and what he needs in order to reach Him. Having understood that, shakti helps in making it happen.
इङ्कुच् चोऩ्ऩ सौलप्यत्तुक्कु एल्लैनिलम् अर्च्चावतारम्।
iṅkuc coṉṉa saulapyattukku ellainilam arccāvatāram|
TRANSLATION
The height of the quality of saulabhyam, which is in the series of qualities described above, is the archa form of the Lord.
PURPORT
इतुताऩ् परव्यूह विपवङ्कऌ प्ōलऩ्ऱिक्क्ē कण्णाल्ē काणलाम्पटि इरुक्कुम्।
इवैयेल्लाम् नमक्कु नम्पेरुमाऌ पक्कलिल्ē काणलाम्।
itutāṉ paravyūha vipavaṅkaḷ pōlaṉṟikkē kaṇṇālē kāṇalāmpaṭi irukkum|
ivaiyellām namakku namperumāḷ pakkalilē kāṇalām|
TRANSLATION
140. This archa form, unlike the other forms of the Lord such as para, vyUha and vibhava which are not of immediate help, is available to our eyes constantly.
141. All the qualities described above that we would like to see can be seen in Namperumal.
PURPORT
And in this form of the Lord (in Lord Sri Ranganatha), all the qualities described before, can be seen.
तिरुक्कैयिल्ē पिटित्त तिव्यायुतङ्कऌउम् , वैत्तु अञ्चल् एऩ्ऱ कैयुम् , कवित्त मुटियुम् , मुकमुम् मुऱुवलुम् , आसनपत्मत्तिल्ē अऴुत्तिऩ तिरुवटिकऌउमाय् निऱ्किऱ निलैय्ē नमक्कुत् तञ्चम्।
tirukkaiyilē piṭitta tivyāyutaṅkaḷum , vaittu añcal eṉṟa kaiyum , kavitta muṭiyum , mukamum muṟuvalum , āsanapatmattilē aḻuttiṉa tiruvaṭikaḷumāy niṟkiṟa nilaiyē namakkut tañcam|
TRANSLATION
The form of the Lord, with the divine hands holding the divine weapons such as the discus and the conch, the divine hand that says never fear (abhaya hasta), the divine crown, the divine face, the divine smile and the divine feet pressed on the lotus, is the refuge to us who are caught in samsaric affliction.
PURPORT
The divine weapons such as the discus and the conch in His divine hands stand for gnAna and shakti.
The hand that says never fear stands for vAtsalyam.
The divine crown on His divine head stands for svAmitvam.
The divine smile on His divine face stands for sausIlyam.
The divine feet pressed on the lotus, which are easily available to anyone who seeks them, stand for saulabhyam.
This is how Sri Ranganatha is present in archa form and He is our refuge.
रषकत्व प्ōक्यत्वङ्कऌ इरण्टुम् तिरुम्ēऩियिल्ē त्ōऱ्ऱुम्।
raṣakatva pōkyatvaṅkaḷ iraṇṭum tirumēṉiyilē tōṟṟum|
TRANSLATION
The qualities of protection and enjoyment (which are seen as the tool and use of the divine weapons and the crown) can be seen by us in the divine form of the Lord (that was talked about in the previous sutras).
PURPORT
Thus, the meanings of the nArAyaNa term have been explained.
चरणौ – तिरुवटिकऌऐ।
इत्ताल् च्ēर्त्तियऴकैयुम् , उपाय पूर्त्तियैयुम् चोल्लुकिऱतु।
caraṇau – tiruvaṭikaḷai|
ittāl cērttiyaḻakaiyum , upāya pūrttiyaiyum collukiṟatu|
TRANSLATION
144. The term "caraNau" means the divine feet.
145. This term, which is in the dual case, shows the beauty of the togetherness of His lotus feet, and the completeness of the means.
PURPORT
Because this term is in the dual case, it means a pair of feet. It speaks of the beauty of the two feet being together, looking like two beautiful lotuses kept next to each other ("iNaith thAmarai adi empirAn").
It also speaks of the completeness of the means. How is that? Even in places where the singular case is used, it can mean the many, using the case of "jAtyEkavacanam" (a singular representing a whole class). And in places where the plural case is used, it can mean the singular, using "pUjAyAm bahuvacanam" (using the plural to show respect) and "Atmani bahuvacanam" (using the plural to refer to one's self). Using the dual case however, does not allow the singular or the plural cases. Therefore, the pair of feet being the means, does not tolerate anything else as additional means. Thus, the caraNau term speaks of the completeness of the means.
पिराट्टियुम् अवऩुम् विटिलुम् तिरुवटिकऌ विटातु; तिण्कऴलायिरुक्कुम्।
pirāṭṭiyum avaṉum viṭilum tiruvaṭikaḷ viṭātu; tiṇkaḻalāyirukkum|
TRANSLATION
Even if Mahalakshmi who is the mediatrix and Narayana who is the all protector let go of the chetana, His divine feet will never let go of them. They have the quality of never letting go those who are attached to them.
PURPORT
This is the fact that, even if Mahalakshmi who was shown as the mediator and Narayana who was shown as the protector in the earlier sutras, let go off the chetana, His divine feet will not. They will never let go those who are attached to them ("vaN pugazh nAraNan thiN kazhal").
श्ēषिपक्कल् श्ēषपूतऩ् इऴियुम् तुऱै; प्रजै मुलैयिल्ē वाय् वैक्कुमाप्ōल्ē।
śēṣipakkal śēṣapūtaṉ iḻiyum tuṟai; prajai mulaiyilē vāy vaikkumāpōlē|
TRANSLATION
The right part of the Lord (the sarva seshi), that is matched to the nature of the chetana (the seshabhUta) and to which he becomes attached, is His divine feet. This is similar to a baby automatically latching on to its mother's breast.
PURPORT
इत्ताल्, पिराट्टिक्कु इरुप्पिटमाय्, कुणप्रकाशकमुमाय्, शिशुपालऩैयुम् अकप्पटत् तिरुत्तिच् च्ēर्त्तुक्कोऌऌउन् तिरुम्ēऩियै निऩैक्किऱतु
ittāl, pirāṭṭikku iruppiṭamāy, kuṇaprakāśakamumāy, śiśupālaṉaiyum akappaṭat tiruttic cērttukkoḷḷun tirumēṉiyai niṉaikkiṟatu
TRANSLATION
The divine feet are one part of His divine form. In talking about this part, His entire divine form (divya mangaLa vigraha), which is the residence of Sri Mahalakshmi, which clearly shows His divine qualities and which has the nature of capturing even those such as Sisupala whose habit is to abuse Him, is explained.
PURPORT
शरणम् – इष्टप्राप्तिक्कुम् अनिष्ट निवारणत्तुक्कु तप्पात उपायमाक।
śaraṇam – iṣṭaprāptikkum aniṣṭa nivāraṇattukku tappāta upāyamāka|
TRANSLATION
The meaning of the word "sharaNam" is now explained. Its meaning is that it is the guaranteed means for gaining that which is seeked and avoiding that which is not wanted.
PURPORT
Ignorance, the likes and dislikes that come out of it and the good and bad actions (karmas) are that which are not wanted. Going in the path of archirAdhi, seeking His divine abode, seeing His divine form and being in His service are that which are seeked. And this term is the for-sure means to gain those things which are desired and avoiding those things that are undesired.
TRANSLATION
(By stating that the divine feet is the means) It is being said that, what is seeked to be reached is also the means.
PURPORT
TRANSLATION
In the part of the Dvaya mantra explained before, three things were shown - His being with Sri Mahalakshmi, His possession of divine qualities (kalyANa guNas) and His divine form (divya mangaLa vigraha). As all three are to be enjoyed by the chetana at His divine abode, they are the goal seeked.
PURPORT
In the part of the Dvaya mantra explained thus far ("srIman nArAyaNa caraNau"), there were three matters that were shown: 1) His being with Sri Mahalakshmi (eternally), 2) His possessing divine qualities, and 3) His having a divine form. These three will be experienced by the chetana at paramapadam and therefore are the goal that is seeked.
इवऩ्ऽ चेयलऱुतियाल्ē उपायमाक्कुकिऱाऩित्तऩैऽ।
ivaṉ ' ceyalaṟutiyālē upāyamākkukiṟāṉittaṉai '|
TRANSLATION
Since the chetana who has to take these as the goal (upeya) has nothing to do, he has to take these as the means (upAya).
PURPORT
The chetana who is without anything (akincana) and who has no other resort (ananyagati), due to his inability to do anything (to attain the goal), makes the goal itself as the means. This is like making the milk which is for pleasure be a medicine also.
" चरणौ शरणम् " एऩ्कैयाल्ē उपायान्तर व्याव्रुत्तमाऩ उपायम् एऩ्किऱतु ।
" caraṇau śaraṇam " eṉkaiyālē upāyāntara vyāvruttamāṉa upāyam eṉkiṟatu |
TRANSLATION
Since the divine feet which is the goal is also shown as the means, it is said that it is different from those things in which the means and the goal are different.
PURPORT
प्रपत्य्ē पऱ्ऱुकिऱ्ēऩ्।
वाचिकमाकवुम् कायिकमाकवुम् पऱ्ऱिऩालुम् प्ēऱ्ऱुक्कु अऴिविल्लै (इऴविल्लै) ; " ज्ञानान् म्ōक्षम् " आकैयाल्ē , मानसमाकक्कटवतु।
prapatyē- paṟṟukiṟēṉ|
vācikamākavum kāyikamākavum paṟṟiṉālum pēṟṟukku aḻivillai (iḻavillai) ; " jñānān mōkṣam " ākaiyālē , mānasamākakkaṭavatu|
TRANSLATION
154. prapadhye - I am attaching myself to (I am taking refuge in).
155. It may be sufficient to pray with words or by folding one's hands. However, since the Sastras say that liberation is attained through knowledge, the attachment is taken as being done through the mind.
PURPORT
उपायम् अवऩाकैयालुम् , इवै न्ēर्ē उपायम् अल्लामैयालुम् , इम्मूऩ्ऱुम् व्ēणुम् एऩ्किऱ निर्प्पन्तम् इल्लै।
upāyam avaṉākaiyālum , ivai nērē upāyam allāmaiyālum , immūṉṟum vēṇum eṉkiṟa nirppantam illai|
TRANSLATION
Because He is the means for the goal while the refuge seeked through the mind, word and body are not truly the means, the attachments performed by mind (mAnaSika), word (vAcika) and body (kAyika) are not necessary.
PURPORT
No, it is not required. Because the Lord who is seeked as the goal is also the means to reach Him. While the mind, word and body might appear on the surface as being means, they truly are not. For the goal to be reached, the necessary assent (to His protection) is sufficient.
वर्त्तमाऩ निर्त्त्ēशम् सत्वम् तलैयेटुत्तु अञ्चिऩप्ōतु अनुसन्तिक्कैक्काक।
varttamāṉa nirttēśam- satvam talaiyeṭuttu añciṉapōtu anusantikkaikkāka|
TRANSLATION
The reason for using the present tense in saying "I am attaching myself to" (prapadhye) is to keep it in the mind when fear comes after the higher qualities (sattva guNa) arise in it.
PURPORT
The chetana living in this world will have rajas and tamas guNas initially and due to that would seek the wrong paths and the wrong goals. Later the sattva guNas would arise in him and he would then be afraid about his prior wrongful acts because the only counter-measure for those acts is surrendering to Him and that can be done only once.
Therefore, the present tense is used here to keep remembering that act of seeking His refuge.
उपायान्तरङ्कऌइल् नेञ्चु चेल्लामैक्कुम् , कालक्ष्ēपत्तुक्कुम् , इऩिमैयाल्ē विटवोण्णामैयालुम् नटक्कुम्।
upāyāntaraṅkaḷil neñcu cellāmaikkum , kālakṣēpattukkum , iṉimaiyālē viṭavoṇṇāmaiyālum naṭakkum|
TRANSLATION
The remembering/repetition of this mantra will happen without break for the following reasons: 1. it will prevent the mind from seeking other means, 2. having this there is no need for another thing to spend the time with, 3. it cannot be let go because of it's great sweetness.
PURPORT
For all these reasons also, the present tense was used in saying prapadhye.
प्ēऱ्ऱुक्कुप् पलकालुम् व्ēणुमेऩ्ऱु निऩैक्किल् उपायम् नऴुवुम्।
pēṟṟukkup palakālum vēṇumeṉṟu niṉaikkil upāyam naḻuvum|
TRANSLATION
If it is thought that to achieve the goal seeked that this mantra has to be recited for a very long time, then this means will not work.
PURPORT
Thus far the meanings of the first part of the Dvaya mantra have been explained.
TRANSLATION
In the second part of the Dvaya mantra, service which is the fruit of the goal is told.
PURPORT
Service at the divine feet of the Supreme Lord is the gathered meaning of the second part of this mantra.
TRANSLATION
The recitation of this mantra is for gaining service and nothing else.
PURPORT
The means described in the first part can give many things. Therefore, the goal described states that this means is not meant to gain anything but service at His divine feet.
उपायान्तरङ्कऌऐविट्टुच् चरम्ōपायत्तैप् पऱ्ऱिऩाप्प्ōल्ē, उप्ēयान्तरमाऩ ऐश्वर्य कैवल्यङ्कऌऐ विट्टु एल्लैयाऩ प्राप्यत्तै अर्त्तिक्किऱतु।
upāyāntaraṅkaḷaiviṭṭuc caramōpāyattaip paṟṟiṉāppōlē, upēyāntaramāṉa aiśvarya kaivalyaṅkaḷai viṭṭu ellaiyāṉa prāpyattai arttikkiṟatu|
TRANSLATION
In the first part of the mantra, the siddhOpAya (His being the means and the end), which is above all other means such as Karma, Gnyana and Bhakti, was seeked. Similarly in this part of the mantra, the other goals such as wealth and knowledge of the self are rejected and the final goal (service), that is above all these, is seeked.
PURPORT
Seeking the last of the means (siddhopayam) while giving up other means such as Karma, Gnyana and Bhakti is appropriate to the chetana whose nature is that of not having any other means.
Similarly, in praying for the goal, seeking the last goal (service to Him) while rejecting other ends such as wealth and knowledge of the self is appropriate to the chetana whose nature is that of not having any other enjoyment.
इवऩ् अर्त्तिक्कव्ēणुम्ō? सर्वज्ञऩ् इवऩ् निऩैवऱियाऩ्ō? एऩ्ऩिल्।
इवऩ् पाचुरङ्क्ēट्टावाऱ्ē तिरुवुऌऌअम् उकक्कुम्।
ivaṉ arttikkavēṇumō? sarvajñaṉ ivaṉ niṉaivaṟiyāṉō? eṉṉil|
ivaṉ pācuraṅkēṭṭāvāṟē tiruvuḷḷam ukakkum|
TRANSLATION
163. Does the chetana need to pray? Will not the all- knowing Lord know what the chetana needs and give that?
164. (This is true; but) When the chetana opens up and asks for what he wants, His divine heart will be pleased (therefore, the chetana should pray).
PURPORT
When the chetana, who for countless time has been seeking other goals and not showing any interest in this highest of goals, develops a taste for it and asks for it, His divine heart will be pleased. This is the reason for making this prayer. This is similar to the great pleasure that develops in a mother's heart when her child who has been sick and unable to eat, comes out of the sickness, becomes hungry and asks for food.
स्रीमत्ē – पेरियपिराट्टियार्ōट्ē कूटियिरुन्तुऌऌअवऩुक्कु।
अवऩ् उपायमामिटत्तिल् ताऩ् पुरुषकारमायिरुक्कुम् ; अवऩ् प्राप्यऩामिटत्तिल् ताऩ् प्राप्यैयुमाय्क् कैङ्कर्य वर्त्तकैयुमायिरुक्कुम्।
srīmatē – periyapirāṭṭiyārōṭē kūṭiyiruntuḷḷavaṉukku|
avaṉ upāyamāmiṭattil tāṉ puruṣakāramāyirukkum ; avaṉ prāpyaṉāmiṭattil tāṉ prāpyaiyumāyk kaiṅkarya varttakaiyumāyirukkum|
TRANSLATION
165. srImathe.
166. To Him who is together with Sri.
PURPORT
The two derivations used in explaining the meaning of the "SrI" in the first part of this mantra (see sutras 124 & 125), their meanings and the eternal togetherness shown in the "madh" are to be considered here. Therefore, "SrImate" means to Him who is together with Periya PirAtti.
इतिल्ē तिरुमन्तिरत्तिल् चोऩ्ऩ प्राप्यत्तै विशतमाक अनुसन्तिक्किऱतु।
itilē tirumantirattil coṉṉa prāpyattai viśatamāka anusantikkiṟatu|
TRANSLATION
When He is the upAya (tha is, the one giving moksha), She will not be concerned with being the means and will be focused on being the mediator. When He becomes the upEya and accepts service, She too will become one who accepts the service, as well as one who increases the service provided by the chetana manifold.
PURPORT
When He takes on the role of upAya and removes that which is not wanted and gives that which is desired to the chetana, She will take on the role of mediator. When He takes on the role of upEya and receives the service from the chetana, She too becomes the upEya and will receive the service. Also, She will increase the service rendered by the chetana manifold and will make His divine heart pleased.
Therefore, the eternal togetherness spoken in the first part of the mantra is directed at the mediatrix role of Sri and the same in the second part of the mantra speaks of Her receiving service and boosting the chetana's service to please His divine heart.
इऌऐयपेरुमाऌऐप्प्ōल्ē इरुवरुमाऩ च्ēर्त्तियिल्ē अटिमै चेय्कै मुऱै।
iḷaiyaperumāḷaippōlē iruvarumāṉa cērttiyilē aṭimai ceykai muṟai|
TRANSLATION
The service described in the Thirumantra is explained clearly (that is, Mahalakshmi is a joint recepient of the chetana's service), in this (latter) part of the Dvaya mantra.
PURPORT
अटिमैताऩ् सित्तिप्पतुम् रसिप्पतुम् अच्च्ēर्त्तियिल्ē।
aṭimaitāṉ sittippatum rasippatum accērttiyilē|
TRANSLATION
The true nature of the chetana is to do service to the divine couple, just as Lakshmana did service to both Rama and Sita.
PURPORT
Because Lakshmana seeked to do service to both Rama and Sita and did just that. And the goal of the nature of the soul is to do service to the divine couple. Since being enslaved to the Couple is the nature of the soul, doing service to that Couple is the goal of that nature.
TRANSLATION
The service that the chetana seeks to perform becomes complete and is enjoyed, only when done toward the divine pair.
PURPORT
इतिल्ē तिरुम्ēऩियैयुम् कुणङ्कऌऐयुम् चोल्लुम्।
श्ēषित्वत्तिल्ē न्ōक्कु।
itilē tirumēṉiyaiyum kuṇaṅkaḷaiyum collum|
śēṣitvattilē nōkku|
TRANSLATION
171. 'nArAyaNAya'.
172. To Him who is the Supreme Lord.
PURPORT
It means to Him who is the Supreme Lord, because the quality of nArAyaNatvam is Lordship over the two vibhutis. Because this part of the mantra deals with service of the chetana to the Lord, it is this meaning that is appropriate.
TRANSLATION
In this nArAyaNAya term, His divine form and His divine qualities are told.
PURPORT
इन्तच् चतुर्त्ति कैङ्कर्यत्तै प्रकाशिप्पिक्किऱतु ।
intac caturtti kaiṅkaryattai prakāśippikkiṟatu |
TRANSLATION
(But) The quality of Lordship is expressly meant here.
PURPORT
TRANSLATION
In following one's nature and seeking the correct end, it is service that will tasteful.
PURPORT
TRANSLATION
The fourth case (caturthi vibhakti) on the nArAyaNa term, speaks of the prayer for service.
PURPORT
This case shows the prayer made to obtain service. The knowledge of the soul's nature leads to obtaining the means. It is appropriate therefore to say that the fourth case, which comes after gaining the means, brings forth the goal of that means which is service.
श्ēषिक्कु अतिशयत्तै विऌऐक्कै श्ēषपूतऩुक्कु स्वरूपलापमुम् प्राप्यमुम्।
śēṣikku atiśayattai viḷaikkai śēṣapūtaṉukku svarūpalāpamum prāpyamum|
TRANSLATION
This service is eternal.
PURPORT
TRANSLATION
The service should be obtained by praying for it eternally.
PURPORT
Without the prayer, service will not be attained. Therefore, it has to be prayed for eternally.
TRANSLATION
For the soul who is meant to serve Him, making the Lord pleased is true to his nature and is also the goal.
PURPORT
इतिल्ē अवित्यातिकऌउम् कऴियुण्णुम्।
"उऩक्क्ē नामाट्चेय्व्ōम् " एऩ्ऩुम्पटिय्ē आकव्ēणुम्।
itilē avityātikaḷum kaḻiyuṇṇum|
"uṉakkē nāmāṭceyvōm " eṉṉumpaṭiyē ākavēṇum|
TRANSLATION
180. nama:
181. The nama: term removes the obstacles in doing the service.
PURPORT
The nama: term commonly removes the ahankAra and mamakAra's. Therefore as in the nama: term in the middle of the Thirumantra, this nama: here also can remove the obstacles to the soul's true nature, the obstacles to the means and the obstacles to the end. However, as this nama: comes after the prayer for service, it removes the obstacles in performing the service.
सौन्तर्यम् अन्तरायम् ; कीऴ्च् चोऩ्ऩ कैङ्कर्यमुम् अप्पटिय्ē।
sauntaryam antarāyam ; kīḻc coṉṉa kaiṅkaryamum appaṭiyē|
TRANSLATION
The obstacle to the service (that is removed by the nama:) is, doing the service thinking it is for that soul's benefit.
PURPORT
It is doing the service for the soul's pleasure. The service should not be performed that way. It should be done for His pleasure. Thinking of one's self as the enjoyer or that the act is for one's enjoyment is the wrong end.
कैङ्कर्य प्रार्त्तऩैप्ōल्ē , इप्पतत्तिल् प्रार्त्तऩैयुम् एऩ्ऱुमुण्टु।
kaiṅkarya prārttaṉaipōlē , ippatattil prārttaṉaiyum eṉṟumuṇṭu|
TRANSLATION
In this nama: (which prays for the removal of obstacles), other things such as ignorance, karmas and attachment to this world are also removed.
PURPORT
" मरुन्त्ē नाङ्कऌ प्ōक मकिऴ्च्चिक्कु ", एऩ्ऩानिऩ्ऱतिऱ्ē।
" maruntē nāṅkaḷ pōka makiḻccikku ", eṉṉāniṉṟatiṟē|
TRANSLATION
The thought that the service is done for His pleasure should happen.
PURPORT
कीऴ्ē चिल उपाय विश्ēषङ्कऌऐ उपत्ēशिक्क, अवै तुश्शकङ्कऌएऩ्ऱुम्, स्वरूप विर्ōतिकऌएऩ्ऱुम् निऩैत्तु श्ōकाविष्टऩाऩ अर्जूनऩैक् कुऱित्तु अवऩुटैय श्ōक निव्रुत्त्यर्त्तमाकऽइऩि इतुक्कु अव्वरुकिल्लैऽएऩ्ऩुम्पटियाऩ चरम्ōपायत्तै अरुऌइच्चेय्कैयाल्ē, चरमश्ल्ōकमेऩ्ऱु इतुक्कुप् प्ēरायिरुक्किऱतु।
kīḻē cila upāya viśēṣaṅkaḷai upatēśikka, avai tuśśakaṅkaḷeṉṟum, svarūpa virōtikaḷeṉṟum niṉaittu śōkāviṣṭaṉāṉa arjūnaṉaik kuṟittu avaṉuṭaiya śōka nivruttyarttamāka 'iṉi itukku avvarukillai'eṉṉumpaṭiyāṉa caramōpāyattai aruḷicceykaiyālē, caramaślōkameṉṟu itukkup pērāyirukkiṟatu|
TRANSLATION
Being engrossed in His divine beauty is an obstacle to the service. The service without the prayer of the nama: is inferior.
PURPORT
इतिल् पूर्वार्त्तत्ताल्ē अतिकारि क्रुत्यत्तै अरुऌइच्चेय्किऱाऩ्; उत्तरार्त्तत्ताल्ē उपायक्रुत्यत्तै अरुऌइच्चेय्किऱाऩ्।
itil pūrvārttattālē atikāri krutyattai aruḷicceykiṟāṉ; uttarārttattālē upāyakrutyattai aruḷicceykiṟāṉ|
TRANSLATION
Just as the prayer for service (in the fourth case) is made eternally, so too the prayer in the nama: to remove the obstacles in performing the service is made in both worlds.
PURPORT
TRANSLATION
This prayer for removing the obstacles in the performance of the service is also seen in those Azhvar's pasurams which were written as the talk of the nithyasuris.
PURPORT
Dvaya PrakaraNam Completed
TRANSLATION
TRANSLATION
PURPORT
In the prior sections of Bhagavad Gita, Sri Krishna had explained other means to liberation such as Karma Yoga and Gnyana Yoga. Upon hearing them, Arjuna thought that these were not easy to follow; he also felt that for a soul, such efforts were not in tune with its nature of being completely dependent on Him and therefore were truly obstacles to the realization of that nature. Thinking that it is impossible to reach Him through such means and therefore reaching Him is a lost cause, Arjuna became grief stricken.
In order to remove this sorrow of Arjuna, Krishna taught him this final means which is easy to follow and is in tune with the soul's true nature. Since this shloka explains that final means, it became to be known as the Carama Shloka.
राकप्राप्तमाऩ उपायन्ताऩ्ē वैतमाऩाल् कटुकप्परिक्रहिक्कैक्कु उटलायिरुक्कुमिऱ्ē।
rākaprāptamāṉa upāyantāṉē vaitamāṉāl kaṭukapparikrahikkaikku uṭalāyirukkumiṟē|
TRANSLATION
PURPORT
TRANSLATION
PURPORT
He should accept this means completely. This is what is explained in the first part.
TRANSLATION
PURPORT
If accepting the means is the body, then its parts must also be explained. Giving up all other means is that part.
For example, in performing certain rituals such as Acamana, it has certain parts such as washing one's hands and feet, etc. The Acamana cannot be performed without doing these first. Similarly, complete surrender cannot be done without following that part of it which is sacrifice of all other means.
TRANSLATION
PURPORT
It is true that it is easy. But by being commanded to follow, it means that it will now be accepted immediately.
इङ्कुच् चोल्लुकिऱ तर्मशप्तम् त्रुष्ट पलसातनङ्कऌऐच् चोल्लुकैयऩ्ऱिक्क्ē , म्ōक्ष पलसातनङ्कऌऐच् चोल्लुकिऱतु।
अवैताऩ् – श्रुतिस्म्रुति विहितङ्कऌआय्प् पलवायिरुक्कैयाल्ē पहुवचनप्रय्ōकम् पण्णुकिऱतु ।
अवैयावऩ कर्म ज्ञान पक्तिय्ōकङ्कऌउम् , अवतार रहस्यज्ञानम् , पुरुष्ōत्तम वित्यै , त्ēशवासम् , तिरुनामसङ्कीर्त्तनम् , तिरुविऌअक्केरिक्कै , तिरुमालैयेटुक्कै तोटक्कमाऩ उपाय पुत्त्या चेय्युमवैयुम्।
सर्व शप्तत्ताल्ē अव्ववसातन विश्ēषङ्कऌऐ अनुष्टिक्कुमिटत्तिल् अवऱ्ऱुक्कु य्ōक्यतापातकङ्कऌआऩ नित्य कर्मङ्कऌऐच् चोल्लुकिऱतु।
आक , श्रुति स्म्रुति च्ōतितङ्कऌआय् नित्य नैमित्तिकाति रूपङ्कऌआऩ कर्मय्ōकात्युपायङ्कऌऐ एऩ्ऱपटि।
iṅkuc collukiṟa tarmaśaptam truṣṭa palasātanaṅkaḷaic collukaiyaṉṟikkē , mōkṣa palasātanaṅkaḷaic collukiṟatu|
avaitāṉ – śrutismruti vihitaṅkaḷāyp palavāyirukkaiyālē pahuvacanaprayōkam paṇṇukiṟatu |
avaiyāvaṉa- karma jñāna paktiyōkaṅkaḷum , avatāra rahasyajñānam , puruṣōttama vityai , tēśavāsam , tirunāmasaṅkīrttanam , tiruviḷakkerikkai , tirumālaiyeṭukkai toṭakkamāṉa upāya puttyā ceyyumavaiyum|
sarva śaptattālē avvavasātana viśēṣaṅkaḷai anuṣṭikkumiṭattil avaṟṟukku yōkyatāpātakaṅkaḷāṉa nitya karmaṅkaḷaic collukiṟatu|
āka , śruti smruti cōtitaṅkaḷāy nitya naimittikāti rūpaṅkaḷāṉa karmayōkātyupāyaṅkaḷai eṉṟapaṭi|
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इवऱ्ऱै तर्मम् एऩ्किऱतु प्रमित्त अर्जुनऩ् करुत्ताल्ē।
ivaṟṟai tarmam eṉkiṟatu- pramitta arjunaṉ karuttālē|
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The karma yoga which is an independent means ("karmaNaiva hi samsiddhim"; the njAna yoga which is the effect of karma yoga ("karmaNaiva karmAkhilam pArtta! jnAne parisamApyate"; the bhakti yoga which is made up of njAna and karma yogas ("manmanA bhava matbhakta:"); the knowledge and understanding of His avataras ("janma karma ca me divyam") which is a tool to reaching Him; purushotthama vidyA ("etat buddhvA buddhimAn syAt krutakrutyas ca bhArata"); living in a holy place ("desAyAm sarvakAmaduk"); singing and reciting His divine names which leads to Him ("sarvapApa visuddhAtma yAdi brahma sanAtanam"); lighting lamps for HIm, making flower garlands for Him, and such things which destroy sins and lead to Him.
त्याकमावतु – उक्त्ōपायङ्कऌऐ अनुसन्तित्तुऽ शुक्तिकैयिल्ē रजतपुत्ति पण्णुवारैप् प्ōल्ēयुम् , विपरीततिशा कमनम् पण्णुवारैप् प्ōल्ēयुम् अनुपायङ्कऌइल्ē उपायपुत्ति पण्णिऩ्ōम्ऽ एऩ्किऱ पुत्ति विच्ēषत्त्ōट्ē त्यजिक्कै।
tyākamāvatu – uktōpāyaṅkaḷai anusantittu ' śuktikaiyilē rajataputti paṇṇuvāraip pōlēyum , viparītatiśā kamanam paṇṇuvāraip pōlēyum anupāyaṅkaḷilē upāyaputti paṇṇiṉōm ' eṉkiṟa putti vicēṣattōṭē tyajikkai|
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When following the above explained means, as each of them are followed, there are things such as sandhyavandana, the five sacrifices and other daily rituals that make these means fit to be observed. These are defined by the term sarva.
ऽपरिऽ एऩ्किऱ उपसर्क्कत्ताल्ē – पातकातिकऌऐ विटुमा प्ōल्ē रुचि वासऩैकऌōटुम् लज्जैय्ōटुङ् कूट मऱुवलिटातपटि विटव्ēणुमेऩ्किऱतु।
'pari' eṉkiṟa upasarkkattālē – pātakātikaḷai viṭumā pōlē ruci vāsaṉaikaḷōṭum lajjaiyōṭuṅ kūṭa maṟuvaliṭātapaṭi viṭavēṇumeṉkiṟatu|
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ल्यप्पाल्ē "स्नात्वा पुञ्जीत" एऩ्ऩुमाप्ōल्ē, उपायान्तरङ्कऌऐविट्ट्ē पऱ्ऱ व्ēणुम् एऩ्किऱतु।
lyappālē "snātvā puñjīta" eṉṉumāpōlē, upāyāntaraṅkaḷaiviṭṭē paṟṟa vēṇum eṉkiṟatu|
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This was said taking into account the fact that Arjuna was confused and thought that these are dharmas, while forgetting his true dharma which was to do battle.
"चचाल चापञ्च मुम्ōच वीर:" एऩ्किऱपटिय्ē इवै अनुपायङ्कऌआऩ मात्रमऩ्ऱिक्क्ē काल् कट्टु एऩ्किऱतु।
चक्रवर्त्तियैप्प्ōल्ē इऴक्कैक्कु उऱुप्पु।
"cacāla cāpañca mumōca vīra:" eṉkiṟapaṭiyē ivai anupāyaṅkaḷāṉa mātramaṉṟikkē kāl kaṭṭu eṉkiṟatu|
cakravarttiyaippōlē iḻakkaikku uṟuppu|
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tyaja is renouncing. Here, it does not mean the simple act of giving up. The means described above must be looked at carefully. Then, repenting that we who seek the right path to the Lord set ourselves in the wrong paths, similar to those who looked at a silvery shell and mistook it for silver or those who wished to go one way but went in the opposite direction, we should give them up.
सर्वतर्मङ्कऌऐयुम् विट्टु एऩ्ऱु चोल्लुकैयाल्ē, चिलर्ऽअतर्मङ्कऌ पुकुरुम्ऽ, एऩ्ऱार्कऌ।
sarvatarmaṅkaḷaiyum viṭṭu eṉṟu collukaiyālē, cilar 'atarmaṅkaḷ pukurum', eṉṟārkaḷ|
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When giving up the great sins and those things that should be discarded, the attachment and taste for those things should also be given up such that the interest in them never comes back. When giving up these other means, they too should be given up in the same way as well as with shame such that the association with them never comes back.
अतु कूटातु;ऽअतर्मङ्कऌऐच्चेय्ऽ एऩ्ऱु चोल्लामैयाल्ē।
atu kūṭātu; 'atarmaṅkaḷaiccey' eṉṟu collāmaiyālē|
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Even if there is a small association with these other means, not only will it not take one to liberation, it will also be a hindrance to that goal. There is an example for this.
Ravana who was attacked by Sri Rama's fierce arrows was unable to raise even one arrow and stood in despair. But the arrows from Sri Rama did not stop and kept continuing to fall on him. Ravana began to wonder why Sri Rama, who knew the dharma of war, has not stopped his attack when Ravana was unable to fight back. Them he realized that it was because he still had his bow in his hand. So he dropped that too. At that point, Sri Rama stopped his attack and asked him to go back and return the next day.
The bow which was in the hand of Ravana was a tool for him to defeat his enemies; beyond that, it was also the reason for suffering at the hand of the Lord. The divine words "gaccAnujAnAmi" did not come out till he dropped that bpw. Therefore, it is clear that it acted as an obstacle.
The other means are also the same - if there is even the smallest attachment to them, they will hinder the flow of the divine grace.
आकातु; तर्मशप्तम् अतर्मनिव्रुत्तियैक् काट्टामैयाल्ē।
ākātu; tarmaśaptam atarmanivruttiyaik kāṭṭāmaiyālē|
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PURPORT
Dasaratha stuck to the satya dharma and lost the goal of living with Sri Rama. As in "rAmo vigrahavAn dharma:", he should have stayed with Rama who is dharma personified and given up the ordinary dharma of keeping his word. Instead he decided to keep up the lowly dharma of fulfilling his promise. Therefore, he lost the Lord.
Similarly, sticking to the lowly means will result in losing the great goal of being with Him who is dharma ("krushNam dharmam sanAtanam").
काट्टिऩालुम्, अत्तै ओऴिन्तवऱ्ऱैच् चोल्लिऱ्ऱामित्तऩै।
तऩ्ऩैयुम्, ईश्वरऩैयुम्, पलत्तैयुम् पार्त्ताल् अवै पुकुर वऴियिल्लै।
माम् – सर्वरक्षकऩाय् , उऩक्कुक् कैयाऌआय् , उऩ्ऩिचैवु पार्त्तु , उऩ् त्ōषत्तै प्ōक्यमाकक् कोण्टु , उऩक्कुप् पुकलाय् , नीर्चुटुमाप्ōल्ē च्ēर्प्पार्ē पिरिक्कुम्प्ōतुम् विटमाट्टात्ē रक्षिक्किऱ एऩ्ऩै।
इत्ताल् परव्यूहङ्कऌऐयुम् त्ēवतान्तर्यामित्वत्तैयुम् तविर्क्किऱतु।
तर्म सम्स्तापनम् पण्णप् पिऱन्तवऩ्ताऩ्ēऽ सर्वतर्मङ्कऌऐयुम् विट्टु एऩ्ऩैप् पऱ्ऱुऽ एऩ्कैयाल्ē साक्षात् तर्मम् ताऩ्ēयेऩ्किऱतु ।
इत्ताल् , विट्ट सातनङ्कऌइल् ēऱ्ऱञ् चोल्लुकिऱतु।
kāṭṭiṉālum, attai oḻintavaṟṟaic colliṟṟāmittaṉai|
taṉṉaiyum, īśvaraṉaiyum, palattaiyum pārttāl avai pukura vaḻiyillai|
mām – sarvarakṣakaṉāy , uṉakkuk kaiyāḷāy , uṉṉicaivu pārttu , uṉ tōṣattai pōkyamākak koṇṭu , uṉakkup pukalāy , nīrcuṭumāpōlē cērppārē pirikkumpōtum viṭamāṭṭātē rakṣikkiṟa eṉṉai|
ittāl paravyūhaṅkaḷaiyum tēvatāntaryāmitvattaiyum tavirkkiṟatu|
tarma samstāpanam paṇṇap piṟantavaṉtāṉē ' sarvatarmaṅkaḷaiyum viṭṭu eṉṉaip paṟṟu ' eṉkaiyālē sākṣāt tarmam tāṉēyeṉkiṟatu |
ittāl , viṭṭa sātanaṅkaḷil ēṟṟañ collukiṟatu|
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PURPORT
This is not correct. Because, while it is said that one should give up dharmas, it is not said that one should do adharmas.
Why is that? Giving up adharmas is also part of dharma. So, is it not possible through its meaning that when one is told to give up dharmas, it could also mean giving up not doing adharmas?
No. Because, not doing adharma is only one part of dharma and is not its only meaning. Doing what is right is the primary thrust of a dharma.
Not doing adharmas may not be the primary meaning of a dharma. But since the word sarva is used here, should it not include the specific which is giving up not doing adharmas?
Even if that be case, that is not what is intended here. Therefore, what is being said is giving up the dharmas that ask for specific actions to be performed.
On what basis is that being decided? The answer is, looking at one's self, looking at the Lord and looking at the goal, doing adharmas is rejected.
Since doing adharmas does not please the Lord and the nature of the chetana is that he will not do anything that does not please Him, looking at one's self one cannot do adharmas.
Since He does not accept any act on the part of the chetana to save himself other than giving up all such acts, looking at Him one cannot do adharmas.
Any act of the chetana is done to please Him; thus, looking at that goal also one cannot do adharmas.
Therefore, even if the word dharma includes not doing adharmas, that meaning is not considered here.
अतावतु , सित्तमाय् , परमच्ēतनमाय् , सर्वशक्तियाय् , निरपायमाय् , प्राप्तमाय् , सहायान्तर निरप्ēक्षमायिरुक्कै।
मऱ्ऱै उपायङ्कऌ सात्यङ्कऌआकैयाल्ē , स्वरूपसित्तियिल् च्ēतनऩै अप्ēक्षित्तिरुक्कुम् ; अच्ēतनङ्कऌउमाय् , अशक्तङ्कऌउमायिरुक्कैयाल्ē कार्य सित्तियिल् ईश्वरऩै अप्ēक्षित्तिरुक्कुम्। इन्त उपायम् अवऱ्ऱुक्कु एतिर्त्तट्टायिरुक्कैयाल्ē , इतर निरप्ēक्षमायिरुक्कुम्।
इतिल्ē , वात्सल्य स्वामित्व सौशील्य सौलप्यङ्कऌआकिऱ कुणविश्ēषङ्कऌ न्ēराक प्रकाशिक्किऱतु।
atāvatu , sittamāy , paramacētanamāy , sarvaśaktiyāy , nirapāyamāy , prāptamāy , sahāyāntara nirapēkṣamāyirukkai|
maṟṟai upāyaṅkaḷ sātyaṅkaḷākaiyālē , svarūpasittiyil cētanaṉai apēkṣittirukkum ; acētanaṅkaḷumāy , aśaktaṅkaḷumāyirukkaiyālē kārya sittiyil īśvaraṉai apēkṣittirukkum| inta upāyam avaṟṟukku etirttaṭṭāyirukkaiyālē , itara nirapēkṣamāyirukkum|
itilē , vātsalya svāmitva sauśīlya saulapyaṅkaḷākiṟa kuṇaviśēṣaṅkaḷ nērāka prakāśikkiṟatu|
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The Lord says 'mAm' refering to Himself - who is focused on protecting everyone; who can be made to do pleasing things for His devotees; who looks for approval by His devotees; who takes His devotees sins as pleasing acts (so they don't have to be afraid); who is the refuge for His devotees; who never gives up His devotees ("ennadiyAr adhu seyyAr") even if Periya Piratti, who normally mediates for them, were to point to their sins and ask that they be rejected ("thAmaraiyALAgilum sithag- uraikkumEl") and stands alone and protects them.
Since He, who has taken avatar in this world and is present in a form that is visible to everyone (vibhava), refered to Himself as 'mAm', it rejects His para and vyUha forms which are not visible being remote in space and His antharyAmi form being inside devatas such as agni and indra and being worshipped by those using other means. It also shows the difference of this form from them.
कैयुम् उऴवुक्ōलुम् , पिटित्त चिऱुवाय्क् कयिऱुम् , स्ēना तूऌइतूसरितमाऩ तिरुक्कुऴलुम् , त्ēरुक्कुक् कीऴ्ē नाऱ्ऱिऩ तिरुवटिकऌउमाय् निऱ्किऱ सारत्य व्ēषत्तैऽ माम्ऽ एऩ्ऱु काट्टुकिऱाऩ्।
kaiyum uḻavukōlum , piṭitta ciṟuvāyk kayiṟum , sēnā tūḷitūsaritamāṉa tirukkuḻalum , tērukkuk kīḻē nāṟṟiṉa tiruvaṭikaḷumāy niṟkiṟa sāratya vēṣattai ' mām ' eṉṟu kāṭṭukiṟāṉ|
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This leads to a special meaning. That is, those are not truly the dharmas. He Himself is truly the dharma.
ēकम्।
इन्त ēकचप्तम् स्तानप्रमाणत्ताल्ē अवतारणार्त्तत्तैक् काट्टुकिऱतु।
"माम्ēव य्ē प्रपत्यन्त्ē", "तम्ēव चात्यम्", "त्वम्ēव्ōपाय पूत्ō म्ē पव", "आऱेऩक्कु निऩ्पातम्ē चरणाकत् तन्तोऴिन्ताय्" एऩ्ऱुञ्चोल्लुकिऱपटिय्ē।
ēkam|
inta ēkacaptam stānapramāṇattālē avatāraṇārttattaik kāṭṭukiṟatu|
"māmēva yē prapatyantē", "tamēva cātyam", "tvamēvōpāya pūtō mē pava", "āṟeṉakku niṉpātamē caraṇākat tantoḻintāy" eṉṟuñcollukiṟapaṭiyē|
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What is that greatness?
Those dharmas have to be performed by the chetana. Therefore they realize their nature only through the chetana's effort. As this means is eternal, it is already accomplished. They are of the form of knowledge and effort. This one is distinguished and of supreme power. Because they are due to the effort of the chetana, they are fraught with danger. Since this is an accomplished means, it has no danger. Those means are not appropriate to the nature of the chetana. This one is most appropriate. They are dependent on each other. This is independent of anything.
Since the other means are due to the effort of the chetana, they are attached to him for their existence. As they do not have the knowledge of what they need to do for the chetana nor do they have the power to do it, they are dependent on the Lord to complete their task. But this means is opposite to those means, is complete and full of power. Therefore, it is not dependent on anything.
इत्ताल्,ऽव्रजऽएऩ्किऱ स्वीकारत्तिल् उपाय पावत्तैत् तविर्क्किऱतु।
ittāl, 'vraja'eṉkiṟa svīkārattil upāya pāvattait tavirkkiṟatu|
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PURPORT
Vatsalyam shines in the fact that He taught all the great meanings to that Arjuna who got caught in adharmic knowledge and failed in his dharmic duty.
SvAmitvam shines in the fact that not only did He explain His paratvam to Arjuna but He also allowed Arjuna to see it.
SausIlyam shines in the fact that He mixed with Arjuna in such a fashion that Arjuna could call out "he krishNa he yAdava!".
Saulabhyam shines in the fact that He made His divine body which is not to be seen by mortal eyes visible to Arjuna.
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PURPORT
By saying 'mAm', He is refering to Himself in the role of the charioteer, with the stick that He holds in His divine hand to control the horses and the small whip used to direct the horses, the divine hair on which dust due to the movement of the armies has settled beacuse it was exposed and the divine feet with its small anklet which are dangling under the chariot.
स्रुष्ट्यवताराति मुकत्ताल्ē पण्णिऩ क्रुषिपलम्।
"अतुवुम् अवऩतु इऩ्ऩरुऌē"।
इत्तै ओऴियवुम् ताऩ्ē कार्यञ्चेय्युम् एऩ्ऱु निऩैक्कक्कटवऩ्।
अल्लातप्ōतु उपाय नैरप्ēक्ष्यम् जीवियातु।
sruṣṭyavatārāti mukattālē paṇṇiṉa kruṣipalam|
"atuvum avaṉatu iṉṉaruḷē"|
ittai oḻiyavum tāṉē kāryañceyyum eṉṟu niṉaikkakkaṭavaṉ|
allātapōtu upāya nairapēkṣyam jīviyātu|
TRANSLATION
PURPORT
In many places such as "mAmeva ye prapathyante", avatAraNam is used; therefore, just as in the ukAram in the praNavam (see churnais 58 & 59), here too the eka term shows the meaning of avatAraNam.
What is shown by this avatAraNam?
If it means the removal of attachment to other means, that has already been said in the "sarvadharmAn parityajya". If it means the removal of attachment to other devatas, that has already been said in the "mAm". Therefore, stating these would cause the error of repetition.
Thus, what it means is that this avatAraNam removes the thought that the surrender, which is mentioned ahead in the "vraja", is itself the means. That is, the idea that performing surrender means moksha and not doing it means loss of moksha is likely to happen and that is removed here.
इतु सर्वमुक्ति प्रसङ्क परिहारार्त्तम्, पुत्ति समातानार्त्तम्, चैतन्य कार्यम्, राक प्राप्तम्, स्वरूप निष्टम्, अप्रतिष्ēत त्य्ōतकम्
itu sarvamukti prasaṅka parihārārttam, putti samātānārttam, caitanya kāryam, rāka prāptam, svarūpa niṣṭam, apratiṣēta tyōtakam
TRANSLATION
PURPORT
Once the chetana performs this surrender it is He who gives the chetana what he needs and removes what he does not need. Similarly, the great meaning here is that the attachment to this means which comes ahead, is also His doing.
That is, doing this is the act of the means, not the means itself.
कीऴ् ताऩुम् पिऱरुमाऩ निलैयैक् कुलैत्ताऩ्; इङ्कुत्ताऩुम् इवऩुमाऩ निलैयैक् कुलैक्किऱाऩ्।
kīḻ tāṉum piṟarumāṉa nilaiyaik kulaittāṉ; iṅkuttāṉum ivaṉumāṉa nilaiyaik kulaikkiṟāṉ|
TRANSLATION
PURPORT
When the chetana was without a body and was present like an acit, He gave him the body and the senses and created him. Then, in order to support him, He made several incarnations ("ethir sUzhal pukku"). And in those incarnations, He showed His divine qualities which will capture his interest. Only out of these does the chetana gain attachment to this means. Therefore, it is correct to say that it is His act.
अवऩै इवऩ् पऱ्ऱुम्पऱ्ऱु अहङ्कार कर्प्पम्, अवत्यकरम्।
avaṉai ivaṉ paṟṟumpaṟṟu ahaṅkāra karppam, avatyakaram|
TRANSLATION
PURPORT
Azhvar's divine words "adhuvum avanadhu innaruLE" is the answer. Azhvar first points out his act through "uNarvilumbaroruvanai avanadharuLAluRal poruttu ennuNarvinuLLE iruththinEn". Having said that he immediately states "adhuvum avandhinnaruLE" (Thiruvaymozhi 8.8.3), showing that this act too was due to His nirhetuka krupa (causeless mercy).
Therefore, the act of the chetana is to be taken as the fruit of His effort.
अवऩुटैय स्वीकारम्ē रक्षकम्।
मऱ्ऱै उपायङ्कऌउक्कु निव्रुत्ति त्ōषम् , इतुक्कु प्रव्रुत्ति त्ōषम्।
" चिऱ्ऱव्ēण्टा "।
avaṉuṭaiya svīkāramē rakṣakam|
maṟṟai upāyaṅkaḷukku nivrutti tōṣam , itukku pravrutti tōṣam|
" ciṟṟavēṇṭā "|
TRANSLATION
PURPORT
If not - that is, if the chetana thinks that He will not do that without this surrender and that the surrender is required for Him to do it - the greatness of the siddhopaya (the Lord), which is that it does not require anything, will be spoiled.
If that is the case, why is the surrender to be performed?
It is needed to answer the question of sarva mukti prasangam (if the chetana does not have to do anything for Him to do His act, then shouldn't everyone attain liberation).
It is needed so that the chetana does not become confused as to why He who did not protect him for so long will do that now.
Since he is not an achetana, the thought that He is the means is the result of his being a chetana (using his knowledge).
This act which did not happen due to fate but due to the chetana's love for it born out of his understanding of its taste, is not opposed to his nature. Instead it is appropriate to his nature of seeking His protection.
Since the chetana has rejected His protection for age- less time, this puts the spotlight on the fact that he has now given up doing that.
This is the meaning of this act and not that it itself is the means.
TRANSLATION
PURPORT
Therefore, it is being shown that neither the other paths nor the performance of the surrender is the true means.
From the usage of "yAvar" in the pasuram "unnal allAl yAvarAlum", the other means are refered by the word "piRar" in this churnai.
उपकार स्म्रुतियुम् चैतन्यत्ताल्ē वन्ततु ; उपायत्तिल् अन्तर्पवियातु।
शरणम् – उपायमाक।
upakāra smrutiyum caitanyattālē vantatu ; upāyattil antarpaviyātu|
śaraṇam – upāyamāka|
TRANSLATION
PURPORT
If the chetana who looks to Him, who offers protection without any cause, performs the surrender for himself, then that act is done with ego and it is as shameful as a son demanding that a father sign a contract.
Then, what is the chetana's protection? He is responsbile for the protection of the chetana. Therefore, it is in His desire to protect the chetana that the chetana takes protection.
इन्त शरणशप्तम् – रक्षितावैयुम् क्रुहत्तैयुम् उपायत्तैयुम् काट्टक्कटवत्ēयाकिलुम् , इव्विटत्तिल् उपायत्तैय्ē काट्टुकिऱतु ; कीऴ्ōट्ē च्ēर व्ēण्टुकैयाल्ē।
inta śaraṇaśaptam – rakṣitāvaiyum kruhattaiyum upāyattaiyum kāṭṭakkaṭavatēyākilum , ivviṭattil upāyattaiyē kāṭṭukiṟatu ; kīḻōṭē cēra vēṇṭukaiyālē|
TRANSLATION
PURPORT
For the other means, the activity of the chetans is required for them to exist and work. Therefore, if his effort fails, then they will fail. For this means, since it will not tolerate any other means, any effort of the chetana itself will make it fail.
TRANSLATION
PURPORT
Yes. There is - the Thiruvaymozhi pasuram "siRRa vENdA" is the proof. In the pasuram 9.1.7 ("maRRonRillai surungac sonnOm") which explains the siddhopAya comes the phrase siRRa vENdA. Here siRRudhal vENdA means not having to do any activity on the part of the chetana. Therefore, for one who follows this means, there is no need to perform any act.
कत्यर्त्तमावतु पुत्त्यर्त्तमाय् , अत्यवसियेऩ्ऱपटि।
katyarttamāvatu puttyarttamāy , atyavasiyeṉṟapaṭi|
TRANSLATION
PURPORT
वाचिक कायिकङ्कऌउम् इतुक्कु अप्ēक्षितङ्कऌआयिरुक्कच् चेय्त्ēयुम् , ज्ञानान्म्ōक्षमाकैयाल्ē मानसमाऩ अनुष्टानत्तैच् चोल्लुकिऱतु।
vācika kāyikaṅkaḷum itukku apēkṣitaṅkaḷāyirukkac ceytēyum , jñānānmōkṣamākaiyālē mānasamāṉa anuṣṭānattaic collukiṟatu|
TRANSLATION
PURPORT
No, it cannot. As Azhvar says "ennaith thee manam keduththAy" and "maruvith thozhum manamE thanthAy", this feeling of gratitude that he has comes due to his knowledge. This cannot be taken as "the Lord will do His act only if this gratitude is shown" - therefore it cannot be taken as being part of the means.
आक, त्याज्यत्तैच् चोल्लि, त्याकप्रकारत्तैच् चोल्लि, पऱ्ऱप्पटुमुपायत्तैच् चोल्लि, उपायनैरप्ēक्ष्यञ्चोल्लि, उपायत्वञ्चोल्लि, उपाय स्वीकारम् चोल्लुकिऱतु।
अहम्।
स्वक्रुत्यत्तै अरुऌइच्चेय्किऱाऩ्।
āka, tyājyattaic colli, tyākaprakārattaic colli, paṟṟappaṭumupāyattaic colli, upāyanairapēkṣyañcolli, upāyatvañcolli, upāya svīkāram collukiṟatu|
aham|
svakrutyattai aruḷicceykiṟāṉ|
TRANSLATION
PURPORT
As in "upAye gruharakshitroc sabdhac sharaNamityayam vartate", the word sharaNam can point to the protector, the home and the means. But, here it is shown to have the meaning of being the means. Since it comes under the prior discussion of leaving all dharamas and seeking only Him as the means, this is the appropriate meaning for this word here.
सर्वज्ञऩाय्, सर्वचक्तियाय्, प्राप्तऩाऩ नाऩ्।
इवऩ् कीऴ्निऩ्ऱ निलैयुम्, म्ēल् प्ōक्कटियुम् अऱिकैक्कुम्, अऱिन्तपटिय्ē चेय्तु तलैक्कट्टुकैक्कुम् ēकान्तमाऩ कुणविच्ēषङ्कऌऐयुम्, तऩ् प्ēऱाकच् चेय्तु तलैक्कट्टुकैक्कु ईटाऩ पन्त विश्ēषत्तैयुम् काट्टुकिऱतु।
तऩक्काकक् कोण्ट सारत्य व्ēषत्तै अवऩैयिट्टुप्पारात्ē तऩ्ऩैयिट्टुप्पार्त्तु, अञ्चिऩ अच्चन्तीरत्ताऩाऩ तऩ्मैयैऽअहम्ऽ एऩ्ऱु काट्टुकिऱाऩ्।
sarvajñaṉāy, sarvacaktiyāy, prāptaṉāṉa nāṉ|
ivaṉ kīḻniṉṟa nilaiyum, mēl pōkkaṭiyum aṟikaikkum, aṟintapaṭiyē ceytu talaikkaṭṭukaikkum ēkāntamāṉa kuṇavicēṣaṅkaḷaiyum, taṉ pēṟākac ceytu talaikkaṭṭukaikku īṭāṉa panta viśēṣattaiyum kāṭṭukiṟatu|
taṉakkākak koṇṭa sāratya vēṣattai avaṉaiyiṭṭuppārātē taṉṉaiyiṭṭuppārttu, añciṉa accantīrattāṉāṉa taṉmaiyai 'aham' eṉṟu kāṭṭukiṟāṉ|
TRANSLATION
PURPORT
That is, 'mAm ekam sharaNam vraja' means 'take it in your mind that I only am the means'.
कीऴिल्पारतन्त्र्यमुम् इन्त स्वातन्त्र्यत्तिऩुटैय एल्लै निलमिऱ्ē।
kīḻilpāratantryamum inta svātantryattiṉuṭaiya ellai nilamiṟē|
TRANSLATION
PURPORT
त्वा – अज्ञऩाय्, अशक्तऩाय्, अप्राप्तऩाय्, एऩ्ऩैय्ē उपायमाकप्पऱ्ऱियिरुक्किऱ उऩ्ऩै।
tvā – ajñaṉāy, aśaktaṉāy, aprāptaṉāy, eṉṉaiyē upāyamākappaṟṟiyirukkiṟa uṉṉai|
TRANSLATION
PURPORT
सर्व पाप्ēप्य: – मत्प्राप्ति प्रतिपन्तकङ्कऌ एऩ्ऱु यावै यावै चिल पापङ्कऌऐक् कुऱित्तु अञ्चुकिऱाय्, अव्व्ō पापङ्कऌ एल्लावऱ्ऱिल्निऩ्ऱुम्।
"पोय्न्निऩ्ऱ ञाऩमुम्पोल्लावोऴुक्कुम् अऴुक्कुटम्पुम्" एऩ्किऱपटिय्ē अवित्या कर्म वासना रुचि प्रक्रुति सम्पन्तङ्कऌऐच् चोल्लुकिऱतु।
त्रुणच्च्ēत कण्टूयनातिकऌऐप्प्ōल्ē प्रक्रुति वासऩैयाल्ē अनुवर्त्तिक्कुमवैयेऩ्ऩ, ल्ōकापवातपीतियालुम्, करुणैयालुम्, कलक्कत्तालुम् चेय्युमवैयेऩ्ऩ, एल्लावऱ्ऱैयुम् निऩैक्किऱतु।
sarva pāpēpya: – matprāpti pratipantakaṅkaḷ eṉṟu yāvai yāvai cila pāpaṅkaḷaik kuṟittu añcukiṟāy, avvō pāpaṅkaḷ ellāvaṟṟilniṉṟum|
"poynniṉṟa ñāṉamumpollāvoḻukkum aḻukkuṭampum" eṉkiṟapaṭiyē avityā karma vāsanā ruci prakruti sampantaṅkaḷaic collukiṟatu|
truṇaccēta kaṇṭūyanātikaḷaippōlē prakruti vāsaṉaiyālē anuvarttikkumavaiyeṉṉa, lōkāpavātapītiyālum, karuṇaiyālum, kalakkattālum ceyyumavaiyeṉṉa, ellāvaṟṟaiyum niṉaikkiṟatu|
TRANSLATION
PURPORT
In the first part of the shloka, the chetana's act was explained. In the second part, the act of the Lord, who is Himself the means, is told.
aham - I (the Lord) who am all knowing (omniscient), who am all powerful (omnipotent) and who am the goal (as He is the Lord).
ऽउन्मत्तप्रव्रुत्तिक्कु क्राम प्राप्तिप्ōल्ē त्यजित्त उपायङ्कऌइल्ē इवै अन्वितङ्कऌआम्ō?ऽ एऩ्ऱु निऩैक्कव्ēण्टा।
'unmattapravruttikku krāma prāptipōlē tyajitta upāyaṅkaḷilē ivai anvitaṅkaḷāmō?' eṉṟu niṉaikkavēṇṭā|
TRANSLATION
PURPORT
When He is removing that which the chetana does not want and give him what he seeks, it is omniscience and omnipotence that are needed 1. to know where he stood once and to know the path that he needs to take now, and 2. knowing that, being able to complete that task. When doing this, the fact that it is done for Himself and not for the sake of the chetana is due to His lordship.
Therefore, it is appropriate to say that the 'aham' brings forth these qualities.
कलङ्कि उपायपुत्त्या पण्णुम् प्रपत्तियुम् पातकत्त्ōटु ओक्कुम्।
kalaṅki upāyaputtyā paṇṇum prapattiyum pātakattōṭu okkum|
TRANSLATION
PURPORT
He said 'mAm' refering to Himself in the garb of a charioteer, and asked that Arjuna surrender to Him. Seeing Him in this role, which He had taken to protect Arjuna, Arjuna forgot that He who is Supreme had done this for him. Instead of seeing this from His side, that 'the supreme protector has come down so low out of His own divine qualities', he saw it from his side, that "This person who works for me and is my charioteer, is asking me to give up all dharmas and surrender to him. If I do that, what would happen to me".
In order to remove that fear, He is showing His supreme nature and is refering to His unbridled independence as 'aham'.
TRANSLATION
PURPORT
णिच्चाल्ē नाऩुम् व्ēण्टा, नीयुम् व्ēण्टा, अवै तऩ्ऩटैय्ē विट्टुप्प्ōङ्काणेऩ्किऱाऩ्।
एऩ्ऩुटैय निक्रह पलमाय्वन्तवै नाऩिरङ्किऩाल् किटक्कुम्ō? एऩ्कै।
ṇiccālē- nāṉum vēṇṭā, nīyum vēṇṭā, avai taṉṉaṭaiyē viṭṭuppōṅkāṇeṉkiṟāṉ|
eṉṉuṭaiya nikraha palamāyvantavai nāṉiraṅkiṉāl kiṭakkumō? eṉkai|
TRANSLATION
PURPORT
It means - you, who does not have the knowledge to understand your actions; even if you had the knowledge, you, who does not have the power to complete them; even if you had the power, you, who is not destined to to protect yourself. Being thus, you, who have given up all dharmas and comprehended Me as the means.
अनाति कालम् पापङ्कऌऐक् कण्टु नी पट्ट पाट्टै अवैताम् पटुम्पटि पण्णुकिऱ्ēऩ्।
इऩि उऩ् कैयिलुम् उऩ्ऩैक्काट्टित्तार्ēऩ्। एऩ्ऩुटम्पिलऴुक्कै नाऩ्ē प्ōक्किक्कोऌऌēऩ्ō?
माशुच:ऽनी उऩ् कार्यत्तिल्ē अतिकरियामैयालुम्, नाऩ् उऩ्कार्यत्तिल्ē अतिकरित्तुक् कोण्टु प्ōरुकैयालुम्, उऩक्कु श्ōक निमित्तम् इल्लै काण्ऽएऩ्ऱु अवऩुटैय श्ōकनिव्रुत्तियै पण्णिक् कोटुक्किऱाऩ्।
निवर्त्तक स्वरूपत्तैच् चोल्लि, निवर्त्यङ्कऌ उऩ्ऩै वन्तुम्ēलिटातेऩ्ऱु चोल्लि, उऩक्कु श्ōक निमित्तम् इल्लै काण् एऩ्किऱाऩ्।
anāti kālam pāpaṅkaḷaik kaṇṭu nī paṭṭa pāṭṭai avaitām paṭumpaṭi paṇṇukiṟēṉ|
iṉi uṉ kaiyilum uṉṉaikkāṭṭittārēṉ| eṉṉuṭampilaḻukkai nāṉē pōkkikkoḷḷēṉō?
māśuca:- 'nī uṉ kāryattilē atikariyāmaiyālum, nāṉ uṉkāryattilē atikarittuk koṇṭu pōrukaiyālum, uṉakku śōka nimittam illai kāṇ'eṉṟu avaṉuṭaiya śōkanivruttiyai paṇṇik koṭukkiṟāṉ|
nivarttaka svarūpattaic colli, nivartyaṅkaḷ uṉṉai vantumēliṭāteṉṟu colli, uṉakku śōka nimittam illai kāṇ eṉkiṟāṉ|
TRANSLATION
PURPORT
pApam is that which is an obstacle to what is seeked and which is the cause for providing what is not wanted.
Those which are obstacles to reaching Him are obstacles to what is seeked. Therefore, the sins that are talked about here are those that are obstacles to reaching Him.
Since the plural form (pApEbhya:) is used, it talks about the many sins such as avidhyA, karma, vAsana, ruci and prakruti sambandham. avidhyA is lack of knowledge; karma is puNya and pApa; vAsana is attachment to lack of knowledge, to karma and to things of this world.
What is said through the "sarva" term?
It is thinking about the following:
The karmas that are done by habit without thought (similar to scratching, etc) due to previous attachment to this world.
The acts that are done due to the fear that 'What will the world think of us if we don't do them?'
The daily and ritual acts that are done out of mercy to others with the thought that 'if others stop doing them because of we don't do them, then it is a loss to them'.
The acts that have been given up but are repeated due to rajas and tamas guNas.
ऽएत्तिऩालिटर्क् कटऱ्किटत्तिय्ēऴै नेञ्चम्ēऽ एऩ्किऱाऩ्।
'ettiṉāliṭark kaṭaṟkiṭattiyēḻai neñcamē' eṉkiṟāṉ|
TRANSLATION
PURPORT
If a person who has lost his mind takes a path that leads to a certain place without knowing where he is going, due to the association between that path and the place, it will still take him there. Similarly, these acts done due to fear about this world will also lead to association with those that are performed as means. Therefore, they are refered to by the word "pApa".
पापङ्कऌऐ नाऩ् पोऱुत्तुप् पुण्यमेऩ्ऱु निऩैप्पिटा निऱ्क, नी श्ōकिक्कक्कटवैय्ō?
pāpaṅkaḷai nāṉ poṟuttup puṇyameṉṟu niṉaippiṭā niṟka, nī śōkikkakkaṭavaiyō?
TRANSLATION
PURPORT
The act of surrender can be done only once. It's nature does not tolerate repetition. Without realizing that, repeating the act of surrender for gaining something or removing an obstacle is equivalent to a sinful act.
उय्यक्कोण्टार् विषयमाक उटैयवर् अरुऌइच्चेय्त वार्त्तैयै स्मरिप्पतु।
इतुक्कु ईश्वर स्वातन्त्र्यत्तिल्ē न्ōक्कु।
"इतुताऩ् अनुवातक्ōटियिल्ē" एऩ्ऱु वङ्किप्पुरत्तु नम्पि वार्त्तै।
uyyakkoṇṭār viṣayamāka uṭaiyavar aruḷicceyta vārttaiyai smarippatu|
itukku īśvara svātantryattilē nōkku|
"itutāṉ anuvātakōṭiyilē" eṉṟu vaṅkippurattu nampi vārttai|
TRANSLATION
PURPORT
He says that 'For this, neither do I have to take any effort, nor do you have to pray for it. Due to the greatness of your surrender to Me, they will fear you and leave you on their own.' This is seen in the fact that He did not say "aham tE sarvapApAni nihanishyAmi" and instead said "tvA sarvapApEbhyO mOkshayishyAmi".
अर्जुनऩ्, क्रुष्णऩुटैय आऩैत् तोऴिल्कऌआलुम्, रुषिकऌ वाक्यङ्कऌआलुम्, क्रुष्णऩ् तऩ् कारियत्तिल्ē अतिकरित्तुक् कोण्टु प्ōरुकैयालुम्, इवऩ्ē नमक्कुत् तञ्चमेऩ्ऱु तुणिन्त पिऩ्पु तऩ्ऩैप्पऱ्ऱच् चोल्लुकैयाल्ē।
पुऱम्पु पिऱन्ततु एल्लाम्, इवऩ् नेञ्चै श्ōतिक्कैक्काक।
arjunaṉ, kruṣṇaṉuṭaiya āṉait toḻilkaḷālum, ruṣikaḷ vākyaṅkaḷālum, kruṣṇaṉ taṉ kāriyattilē atikarittuk koṇṭu pōrukaiyālum, ivaṉē namakkut tañcameṉṟu tuṇinta piṉpu taṉṉaippaṟṟac collukaiyālē|
puṟampu piṟantatu ellām, ivaṉ neñcai śōtikkaikkāka|
TRANSLATION
PURPORT
The chetana who does these sins will forget them because he is ignorant. The Lord, who knows everything and who forgets nothing, is the one who gives out the fruits of these acts at the appropriate times. These come out of His act of handing out punishment. He is asking "If these come out of my nigraha rUpa, would they stay when I put on the opposite form of anugraha rUpa".
That is, the chetana was afraid of these for a long time. Now, He will make them fear the chetana and leave him.
व्ēतपुरुषऩ् उपायन्तरङ्कऌऐ वितित्ततु, कोण्टिप् पचुवुक्कुत् तटिकट्टि विटुवारैप्प्ōल्ē, अहङ्कार ममकारङ्कऌआल् वन्त कऌइप्पु अऱ्ऱु स्वरूपज्ञानम् पिऱक्कैक्काक।
vētapuruṣaṉ upāyantaraṅkaḷai vitittatu, koṇṭip pacuvukkut taṭikaṭṭi viṭuvāraippōlē, ahaṅkāra mamakāraṅkaḷāl vanta kaḷippu aṟṟu svarūpajñānam piṟakkaikkāka|
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सन्यासि मुऩ्पुऌऌअवऱ्ऱै विटुमाप्ōल्ē इव्वऌअवु पिऱन्तवऩ् इवऱ्ऱैविट्टाल् कुऱ्ऱम् वारातु।
इवऩ्ताऩ् इवै तऩ्ऩै न्ēराक विट्टिलऩ्।
sanyāsi muṉpuḷḷavaṟṟai viṭumāpōlē ivvaḷavu piṟantavaṉ ivaṟṟaiviṭṭāl kuṟṟam vārātu|
ivaṉtāṉ ivai taṉṉai nērāka viṭṭilaṉ|
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The Lord says "If it is your act, then you have to worry that 'what can I do for myself?'. If I do not act for you, then you have to worry that 'He is ignoring me; how will I be saved?'
Instead, having understood your true nature, you are not doing anything to save yourself. I, being your Lord, am now focused on your protection. Therefore, there is no need to worry".
The Lord says this to he who was worried before, to show that he has nothing to worry about now.
कर्मम् कैङ्कर्यत्तिल्ēपुकुम्; ज्ञानम् स्वरूपप्रकाशत्तिल्ēपुकुम्; पक्तिप्राप्यरुचियिल्ēपुकुम्; प्रपत्तिस्वरूपयातात्म्यज्ञानत्तिल्ēपुकुम्।
karmam kaiṅkaryattilēpukum; jñānam- svarūpaprakāśattilēpukum; paktiprāpyaruciyilēpukum; prapattisvarūpayātātmyajñānattilēpukum|
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ओरु पलत्तुक्कु अरिय वऴियैयुम्, एऌइय वऴियैयुम् उपत्ēशिक्कैयाल्ē, इवै इरण्टुम् ओऴिय पकवत्प्रसातम्ē उपायमाकक्कटवतु।
oru palattukku ariya vaḻiyaiyum, eḷiya vaḻiyaiyum upatēśikkaiyālē, ivai iraṇṭum oḻiya pakavatprasātamē upāyamākakkaṭavatu|
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Lord Krishna too asks Arjuna the same.
प्ēऱ्ऱुक्कु व्ēण्टुवतु – विलक्कामैयुम् इरप्पुम्।
pēṟṟukku vēṇṭuvatu – vilakkāmaiyum irappum|
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चक्रवर्त्तित् तिरुमकऩ्, पापत्त्ōट्ēवरिलुम् अमैयुमेऩ्ऱाऩ्; इवऩ्, पुण्यत्तैप् पोकट्टु वरव्ēणुमेऩ्ऱाऩ्।
cakravarttit tirumakaṉ, pāpattōṭēvarilum amaiyumeṉṟāṉ; ivaṉ, puṇyattaip pokaṭṭu varavēṇumeṉṟāṉ|
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During Ramanuja's time, there was a devotee called Uyyakkondar who was following the path of bhakti. Ramanuja taught him the meaning of the Carama Shloka in order to make him follow the path of prapatti. Uyyakkondar then told Ramanuja "These meanings are indeed very beautiful. But I don't have the liking to give up on that (bhakti) and seek this (prapatti)". Ramanuja replied "Because you have knowledge, you accepted the meaning. But, as you don't have the grace of the Lord, you did not get the liking for it".
These words of Ramanuja are to be thought here.
"आस्तिकऩाय् इव्वर्त्तत्तिल् रुचि विच्वासङ्कऌउटैयऩाय् उज्जीवित्तल्, नास्तिकऩाय्नशित्तल् ओऴिय नटुविल् निलैयिल्लै" एऩ्ऱु पट्टर्क्कु एम्पार् अरुऌइच् चेय्त वार्त्तै।
"āstikaṉāy ivvarttattil ruci vicvāsaṅkaḷuṭaiyaṉāy ujjīvittal, nāstikaṉāynaśittal oḻiya naṭuvil nilaiyillai" eṉṟu paṭṭarkku empār aruḷic ceyta vārttai|
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What is this shloka focused on? It is focused on the independence of the Lord.
He removes completely (even the taste of) all the dharmas prescribed in the Sastras, for the chetana. He removes all the sins of the chetana that stand in the way of him reaching the Lord, without expecting anything in return. Doing these, He lets the chetana reach Him. This is due to His supreme independence. This divine quality is brought forth here.
व्यवसायम् इल्लातवऩुक्कु इतिल् अन्वयम्, आमत्तिल्प्ōजनम्प्ōल्ē।
"विट्टुचित्तर्क्ēट्टिरुप्पर्" एऩ्किऱपटिय्ē अतिकारिकऌ नियतर्।
vyavasāyam illātavaṉukku itil anvayam, āmattilpōjanampōlē|
"viṭṭucittarkēṭṭiruppar" eṉkiṟapaṭiyē atikārikaḷ niyatar|
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Hence, Vangipuraththu Nambi would state that this shloka is of the anuvAda rUpam. That is, repeating what someone has already said.
"वार्त्तैयऱिपवर्" एऩ्किऱ पाट्टुम्, "अत्तऩाकि" एऩ्किऱ पाट्टुम् इतुक्कु अर्त्तमाक अनुसन्त्ēयम्।
"vārttaiyaṟipavar" eṉkiṟa pāṭṭum, "attaṉāki" eṉkiṟa pāṭṭum itukku arttamāka anusantēyam|
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He did that to check his heart to see if he stops at those paths itself or if he becomes qualified for this path.
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An example is used here: There is a cow that does not stay under the control of it owner and always grazes at every place that it is not supposed to. So, the owner ties a big stick to its neck which hangs low. So, every time the cow tries to run away, the stick would hit its legs and would slow it down. This would prevent the cow from taking off to places where it is not supposed to go.
Similarly, the chetana too enjoys many things coming out of his ahankAra and mamakAra. In order to remove this enjoyment and make the chetana realize his true nature (of being completely dependent on Him), the Veda purusha prescribed the other paths.
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The other paths detailed before, have drawbacks such as being opposed to the true nature of the soul. Due to that, the chetana who has gained the knowledge to follow this path which is siddhOpaya, will not be committing a sin when giving up on them.
This is similar to a person taking up the sanyAshrama dharma and giving up the prior dharmas that he had followed till then.
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The daily and special acts and rituals that he performs, appropriate to his varNa and Ashrama, are done not with the thought that they are the means. Instead, they are done due to kindness toward others, and therefore lead to His pleasure. Thus, they are part of the service done to Him.
The acute knowledge is that which makes the chetana realize the nature of the Supreme which then leads to the realization of the nature of the self. This knowledge, when not used as a means, belongs within the true nature of the self.
Once the thought that it is a means is given up on that bhakti which leads to the Lord, it becomes part of the taste (the desire) that comes just prior to service to the Lord, just as hunger precedes eating.
As mentioned in the 'Eka' term, prapatti (which is acceting the Lord Himself as the means), if itself is not thought of as the means, belongs to the true knowledge of that self which has no other refuge and is solely dependent on the Lord.
Therefore, it is right to say that the chetana has not given them up completely.
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For the same goal that is reaching Him, both bhakti which is difficult and prapatti, which includes all that is to be done and all that is to be given up, which is to be done only once and therefore easy, are advised. Because of the fact that, without differentiation, instruments that are difficult as well as easy are advised, it is understood that it is only His grace, which uses these instruments as a reason to give the goal, is the true means.
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There are two things that need to happen for that:
1. Not rejecting His protection, by attempting to do things by himself;
2. And praying for His grace so that that protection leads to the service desired.
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This is not desired by the Lord.
The examples for that are:
1. When Sri Rama sent Sugreeva to bring Vibeeshana to Him, He said "yadi vA rAvaNa: svayam". That is, Rama asked that even if it is the great sinner Ravana, that he be brought to Him. Since, sins are not the path to reach Him, it is seen that even if one is a sinner it will work (if He desires it).
2. Lord Krishna, by saying "sarva dharmAn parityajya", asks that the chetana give up the good acts, which might be thought of as required for the goal, as well.
Therefore, the Lord who does not tolerate the other paths will not desire the good acts on the part of the chetana either.
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The meaning of the verse is that, Periyazhvar would listen to the "mAmEkam sharaNam vraja" given by Lord Ranganatha on the chariot and be steady in following it.
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1. Thiruvaymozhi pasuram: "vArththai aRibavar mAyavarkALanRi yAvarO? pOrththa piRappodu nOyodu mUppodu iRappavai pErththu, perum thunbam vErARa neekkith than thALin keezhs sErththu, avan seyyum sEmaththai eNNith theLivuRRE"
2. Thirucchandha Viruththam pasuram: "aththanAgi annaiyAgi ALum empirAnumAy, oththovvAdha pal piRappozhiththu nammai AtkoLvAn, muththanAr mukundhanAr pugundhu nammuL mEvinAr, eththinAl idarkkadal kidaththi Ezhai nenjamE"
