Monday, 22 July 2013

Part 31 - Answers by Bheesma – Part 3


Answer 2 for Question 4 on Detailed worship - Established means - alagUpAya sAdhya siddhOpAya

Question 4 : kam arcanat prApnuyuh mAnavaah subham?           
Meaning: By worshipping whom can man reach auspiciousness?By meditating on which Deity will human beings attain prosperity in this world as well as bliss in the next?  Upayam – Yaara archanai panna vendum ?
Question is about: Upayam - alagUpAya sAdhya siddhOpAya(Kazta pattu panni sathika padugira siddhopayam – similar to done by Azhwar)

Order Reason:
Then he answered the 4th question on alagopaya Sadhya Sidhopayam/சித்தோபாயம் ( yaarai archanai panna vendum) about bhakthi. Why 4th? 5th is on sAdyOpAyam which is difficult so he went to siddhopayam(which is easy for human to understand) and answered the 4th question which is the second question of the siddhopayam and it is logopayaSiddhopayam. Bhishma deferred the reply to the fifth question (which among the dharmas prescribed by the scriptures is the best in your opinion?) and proceeded to first reply to the third and fourth questions, which inquire about the objects of prayer and worship respectively (having prayed to whom, and worshipped whom, will the humans attain all auspicious results?

In the following slogam, Bhisma described about Bhagavan, the Supreme Soul, who is the object of prayers and worship, and explained the means of worshipping Him

The discussion on the loftiest entity eligible for worship:

Slogam 5
Tameva charcha-yannityam bhaktya purusha mavyayam |
Dhyayan stuvan nama-syamschha yajamanah thameva cha ||

·         Thameva cha – I am telling about the same thing(Bhagawan) which I told earlier in the salambhana upayam.  He infers that the same entity which is the object of ‘japa’ as explained before is itself the object for worship as well. This can be understood by the use of “tamEva cha” (him only). As it is said in the Mahabharata itself (told by Bheesma and Sahadevan during the Rajasuya Yagam)
o   “I wish to worship that Omnipotent One, who is the Supreme Master, the Father of all, the Preceptor of all, and the one who is fit to be worshipped. All of you should agree to this.” (Sabha parva)
o   “Thus, I do not comprehend another entity more worthy of being worshipped than Janardana.” (Sabha parva).
o   “The wise men do not worship / serve the lower demi-gods such as the four faced Brahma, the blue necked Shiva, and others of the same rank, for – the fruits of such worship are very limited.” (Moksha parva)
o   “If one worships anybody other than me, the fruits are always limited” (Bhagavad-geeta)
·         Purusha - Purusha mavyayam – Pundareekakshan ( thamarai kannan bhagawan) , lotus eyed one
·         avyayam’ – even after having been experienced by everyone continuously, the One who knows no exhaustion, and the One whose divine auspicious qualities keep multiplying exponentially without end
·         Nithyam – Continously, everyday . We should not stop bhagavad vishayam
·         Archayan - Archanai means Bhakthi upayogamaga aakuthal. Archanai does not mean doing with flowers only. Anything which can result in bhakthi can be used to do archanai. Gita sollum bhakthi is the answer for this question on Yaarai archanai panna vendum. Archyan nu  nithya bhakti mavyam –  Archayan Dhyayan Stuvan  nu nithya Bhatki.   As per Gita true Bhakthi is when one focusses manasu and pranan on bhagawan, continue to do bhakthi not even wasting any moment ,  bhakthi blossomed due to love and affection,  bhakthi as a kainkaryam, bhakthi in the from of seshatvam(anbhinal adimai). This affection is similar to the one we can see between Nayagan-Nayika.
·         BhaktyA – (with devotion) –  bhakti yoda archania panna vendum.
·         DhyAyan - (By meditating)- Amritha darai pondra manasa anubhavam, which is obtained by dyanam.   Samsaram has 3 types of taapam/trouble. Dhyanam helps in killing the bayam from the following three troubles ie. taapa-trayam
o   Adi bowdikam – trouble due to animals and pirani’s,
o   Adi deivikam – trouble due to flood, drought , natural disaster as decided by god,
o   Adi athmikam – trouble due to enemies, health physical and mental - Sathru peedathigal, udal, mano viyathigal.
·         Stuvan – ( by praying/reciting) – Dhyanam is thinking. Not just thinking, it is difficult to control the manas/mind.  Manas is the one which helps or troubles us. Need a fence for controlling this mind. So while meditating an effective way to control this mind is to start reciting and reciting his names. This is Stuvan nu.
·         Namasyan - (by prostrating)-  nama-syamschha – While meditating when one is about to recite bhagawan namam e.g. Ranganatha,  he is not able to say because he feels shy. Interesting explanation below to describe more on this.
Namaschanyamcha - Perumal sevikkum pothu “bhagawan yennaku unnidam samarpanam panna ondrum illai. Neeye yennai angeegram pannikolvai. Athma mai samarpanam panna vendum.”  
What has god done to us, for us to do all these ? Mathathai ninaikamal unnai dhyanam, stotram panna vechiye pothum. Ithuve bhagawan nammukku panna big thing.  Very big explanation on Namaschanyamchu.  GOD has done everything by giving us Veda, rahastat treyam, viveka gyanam, nallathu theeyathu theriya acharya ..till poorvacharya, till antaryami and waiting.. and he is waiting for all of us to do something good and reach him. For all these good things he has done all we could do is namaskaram.  Even my athma is yours bhagawan. What do I have to give you ? That’s why, when we do namaskaram like thandavathu. Like how a thandam(kai thadi) kai vidapattal yeppadi vizhupom. Should not think about place or dress when doing the namaskaram of god or elders.
In pasuram 3024, Thiruvaimozhi , 3.2.1 Nammazhwar says
“annAL nee thantha Akkaiyin vazhi uzhalvEn”.   
Meaning…You gave me the sareeram of mine (this body) with which I have accured puNyam and paapam and have been loitering in these births;
Gadyatrayam  last talks about dhantavathu..-  Sastanga Pranamam – which means namaskaram by controlling all these 8 angam - head, 2 leg, 2 hand, manas(heart), abhimanam(ego), Bhuthi(intellect).

Unfortunately, When we try to do Namaskaram/Pranamam,  Manas will say – why are you doing this instead you can do something else, Our Abhimanam will say  – why doing namaskaram to this fellow, our Bhuththi will Start questioning -> is doing namaskaram correct ?
All these three need to reduce when we do namaskaram
Sashtanga namaskaram : The eight parts of the body are the heart, the intellect, the ego, the head, the two hands and two feet prostrating in unison with concerted devotion.

·         Yajamanah –(By worshipping) the  yajamanan – who is the master with all the sotthu.

Explanation on how difficult it is to do Bhakthi while in Samsaram

In this samsaram, it is difficult but need to do bhakti nityam(daily) using archanam.
·         When an atma leaves the earth..the atma will not even look back since it is scared that the samsaram might pull him back. 
·         When we offer food to the various devathas, the devathas just take it by putting the hand down and they don’t even look at earth because the know the pains of Samsaram and does not even want to have a look at it, So they take the offering without even looking down at the samsaram. Perumal sevikkum pothu lajai illama avan namathai stotram panna vendum.
·         One should not feel shy to say “Ranga”.
·         During thiruvaradhanam, archagan after alagidal(perukki), thaniyan solli, namai nama manasale yeruchikanam(burn ourselves), Acharyanukku kaiyaga mari pannanum(we need to think that we are our Acharyan’s hand). Sevikum pothu .. innime naan “aham mE” -  ( No, I belong to myself; I am independent) nu sollamatten.. inime tvam mE ( You are Mine ; I own You ) nu sollaren. Neeye sweekaram panniko , yetrikkolvai, angegarippai nu sollanum.  All that we can do , is to request him to accept what we give.

Notes from :
tvam mE aham mE kuthastath tadhapi kutha
idham vEdamUla pramANAth
yEthaccha aNAdhisiddhAth anubhava vibhavAth
tarhi sAkrOsa yEva I
kvAkrOsa: kasya GithAdheeshu mama vidhitha:
kOathra sAkshee sudhee syAth
hantha tvath pakshapAthee sa ithi nrukalahE
mrugyamadhyasThavath tvam II
( This passage is from the Thirumanjanak Kattiyam of ParAsara Bhattar for Sri RanganAthA . This is the first of the stray verses of his Kattiyam sung in front of Sri RangarAjA during His hirumanjanam even today . This is in the form of a captivating di alog between a stubborn chethanam and its Master, the Lord Himself .
The Lord of Srirangam notices the "impunity and stubbornness " of the Jeevan , which considers itself to be a svathanthra purushan . The Lord in wet clothes from His just begun Thirumanjanam reminds the argumentative Jeevan that it is not ind ependent and it is His property as attested by VedAs , GitA and men of wisdom . The Jeevan disagrees with the Lord wearing a TuLasi garland on His wet body . ParAsara Bhattar reminds us that the situation of the Lord proving His claim over His Lordship over the protsting and deluded Jeevan is like practise of DivyA referred to in smr*ithi texts . Divya practise relates to taking an oath to give testimony . To prove the ancient sesha-Seshi relationship b etween the Jeevan and the Lord , Parasara Bhattar constructed this wonderful, imaginary dialog :
Lord : tvam mE ( You are Mine ; I own You ).
Jeevan : aham mE ( No, I belong to myself; I am independent)
Lord : Kuthas tath? (No, How could that be possible ?)
Jeeavn :Tadhapi kutha: ? ( How about Your own claim ? )
Lord: idham vEda moola pramANAth ( My claim is based on the authority of the VedAs )
Jeevan : yEthacchAnaAdhi siddhAth anubhava vibhavAth ( My position however is based on my own experience , which is " beginnigless in nature").
Lord : Tarhi SaakrOsa yEva( But that position of yours has alrady been repudiated )
Jeevan : KaakrOsa: kasya ? ( where and by whom was this repudiated ? )
Lord: GitAdheeshu mama vidhitha: ( By Me , ofcourse ! I repudiated it clearly in GitA )
Jeevan: kOathra Saakshi: ? ( Pray , who is the witness for Your repudiation in GitA ? )
Lord: Sudhee: syAth ( A man of wisdom and clear mind –i.e azhwars)
Jeevan :Hantha, tvath pakshapaadheesa ( Well , well! Then Your wise man is partial to You ).
Lord's above conversation with the deluded soulreminding of its eternal sesha realtionship (servitude) to the Lord is to be remembered by us during the Thirumanjanam . He is attesting to that sacred truth with wet cloth and Tulasi garland .

Even after GOD is explaining, the jivatma is not ready to accept and GOD is doing “Nee yenakku sothu than…Satyam Satyam Satyam” – he does satya pratgyna to prove this point. So battar says Namaha nu solli namaskaram seiyanam. Also don’t say “aham mE” say “tvam mE”.

Detailed Explanation on Bhakthi

 dhyAnam, stavanam, namanam, yajanam, archanam is called ‘Bhaktiyoga’, and is considered to be a highway to reach salvation. This is discussed and promoted in the principal Upanishads. Similarly, the worship of Brahman (Brahmopasanam) is achieved directly by following varNa-Ashrama principles. It is also known to be the product of developing auspicious qualities of the soul such as internal and external restraints and the like. It is born out of the various limbs of worship. It is accomplished by those who have purified their minds with constant uninterrupted flow of repeated affectionate thoughts about the Supreme Soul – also referred by other equivalent words such as ‘knowledge’, ‘meditation’, ‘uninterrupted contemplation and remembrance’, ‘wisdom’ etc, which is backed by firm belief. Such a Brahmopasana or worship of the Supreme Brahman is thoroughly analyzed by Bhagavan Badayana (Vyasa) with the help of the numerous Vedic statements and the logics of Brahma Sutras, and he has concluded upon the best means for attaining salvation – moksham.

Who will do all the above stated things like dhyAnam, stavanam, namanam, yajanam, archanam ? Only the one with bhakthi can do all these. Next Battar explains about the bhakthi in a detailed manner.  Shastrottamana Bhakthi yeppadi nu sollarar.

Moksham explanation as per Vishistaadvaita

As per sastram “Gyanan moksha ha thatva gyananathu moksha labhaha”.  Sastram says Gynanathale moksham. So next question Yentha Gynanathale moksham?
·         As per Sankarar –  “vakya janya vakya artha gynanathale moksham”, (Thatvam asi swethaketu) Meaning - Avan(brahmam) than naan(jivatma) yendra gyanam yerpattal moksham.
·         As per Ramanujar –  “Bhakthi roopa panna gynanathale moksham.”  Bhakthi kalanda, nalan kalanda mathiyale, nalan kalanda mathiyale. Ramanujar accepted that Gyanathale moksham. But it is not “vakya janya vakya artha gyanam”. Ramanujar says “Gyanam muthirndal than bhakthi”. First step is Gyanam and Gyanam muthirindal Bhakthi. Bhakthi results in moksham. One need to follow karma yogam(duties as per varnaashramam), this results in reducing his papam and hence giving way to gain Gyanam. Acquisition of Gyanam will result in Bhakthi. Bhakthi results in moksham. If one cannot do this type of Bhakthi like azhwar then the final step is Prapatti/Saranagati.

Where did ramanujar take the meaning for Vishistaadvaitha and where is it told in the veda? Explained below.

Some of the various Vedic statements and Brahmasutra lines that have assisted in this analysis are thus:
·         In Taittiriya Upanishad “Brahmavid ApnOti param “. Four things are mentioned here - Brahma, Tadvedana, prApti(the highest good) and prApyam (attaining it). More ::
·         “The one who knows Him will attain immortality in this birth itself”
·         “The knower of Brahman shall attain the Supreme Abode”
·         “The seekers try to know the Brahman by worship, donations, penance and by fasting”
·         “Restraining his internal and external faculties, the seeker shall worship the Supreme Brahman”
·         “Just as the reins are most important to control a horse, so also the duties or karmas prescribed by the scriptures are most important to control the mind and worship the Brahman”
·         “One should worship the Supreme Self by restraining his internal and external faculties”
·         “One should repeatedly think about the Supreme Self”
·         The author of the Sutras has stated thus: “vEdanam or knowledge refers to upAsanam or worship, since the Vedas say so”.
“Upasanathale moksham nu shastram solliduthu”. Vedanam (means) – IN The Mundaka Upanishad Brahmavid brahmaiva bhavati “ - Brahmathai arigiran athanale moksham. Dyanam – Dyanathale thapasale adayalam , Upasanam – Sastram says Upasanam.Sastram says - Dyanam, Vedanam, Upasanam  - all of them have same meaning arigirom.
·         Maturity in upAsana or worship itself is termed as ‘Bhakti’ or devotion. Bhakti is not anything else outside of this. How do we say this? It is not any different from the perception of spiritual union. It is to be remembered that the result of Bhakti is also ‘mOksha’ itself, just like worship (upAsana), and hence is capable of resulting in spiritual union.
·         As it is said, “His form cannot be beheld with our vision; none can see Him with these naked eyes. Those who know Him from their heart filled with devotion and knowledge will only attain immortality”. In the original text of this verse, the word ‘hRudA’ ((हृदा मनीषा मनसाsभिक्लृप्तः) refers to Bhakti. Not just the Vedas, but also the Smrithis begin by saying “His form cannot be beheld with our limited vision”, and proceed to declare thus: “Only he who has a composed mind with true devotion and equanimity (भक्त्या धृत्या समाहितात्मा) shall see the Supreme Self, who is the form of knowledge.” In this statement, as compared to the previous one, the word ‘hRudA’ is replaced by ‘bhaktyA’.
·         In addition, Bhagavan also declares in the Bhagavad-geeta thus: “Oh Partha! That Supreme Brahman – Purusha – is known only by true devotion, and nothing else”, “He can be reached by Bhakti alone, and not by any other means”, and “He knows me by true devotion”.
Gita says about this bhakthi – “Janardhananai Ariya vendum yendral bhakthi yaleye ariven” in “bhaktya shastra … Janardhanam..”
·         Sanjayan and Dridhirastran dialogue: “Mayaan nateve..” -  Sanjayan says - “Yennaku vanjanam theriyathunu”.  He continues” Vellikannala Bhagawan nai parka mudiyathu.. utkannu vendum. Athu onnuku illai. Gyanam yennum Velli kannuku – mai yennum bhakti ittukkondal  jnardhananai sevikalam
·         Kannan says in Gita – to see me you need bhakti only.. nothing else other than bhakthi to know me, to see me, to reach me only bhakti is the way.
·         The Angirasa smrithi declares “Only constant uninterrupted devotion leads to salvation”.
·         Similarly, the Vaishnava Dharma declares “Pure devotion towards the Supreme Soul Govinda bestows upon men the Supreme Abode of salvation, let there be no doubt about it”.
·         The Ramayana also says “Devotees of You – the Supreme Soul – who are firmly rooted in devotion shall attain all their desires, both in this world as well as the nether”, “Those who are devoted to you shall be invincible”, et al.
·         The Vamana Purana says thus: “To whom Vishnu is ever loveable, and those who are ever loveable to Vishnu, they shall never be born again, and shall attain Him forever”.
Vamanapurana reference -  “Yesham Vishnu nu priyahu..” – Vishnu vukku priyan, Vishnu vai  priyathudan nainaikaran avargalukku  marumadiyum pirappe kidaiyathu bhakthi yerpatta badiyal”
·         The form or object of meditation in both worship as well as devotion (upAsana and bhakti) should be the Lotus eyed Supreme Brahman alone. That is also a command, as it is said “upAsva”, “bhajasva” (serve) et al. Both the verbs ‘upAsti’ and ‘bhajati’ are two variants, both of which mean “service”. For the same reason, the dictionaries refer to ‘service, devotion and worship’ as equivalents (सॆवा-भक्तः-उपास्तिः).
·         The Linga and Markandeya puranas declare thus: “The root ‘bhaj’ is known to mean servitude. Thus, the learned have inferred the word Bhakti as service to the Lord”.
·         If a soul develops taste only in being of eternal servitude to the Supreme Soul due to His unlimited divine auspicious qualities and boundless affection towards the souls, as also in His unconditional ownership of the entire world, it is called ‘upAsana’. Another name given to it is ‘Bhakti’.  Bhagavad Gita – 9 -1)
·         Elaborating on such pure love only, Bhagavan declares “I am the most loveable to all learned men”, “They serve me with all their love”, “They are ever satisfied with their minds firmly fixed in me”, et al.( Bhagavad Gita -18- 64)
·         Also, the Vishnu Purana elaborates on such true love with the two slokas thus (prayer of Prahlada to Bhagavan): “Hey Achyuta! I wish to be bestowed with flawless devotion unto you in all the thousands of births that I may take. Just as the minds of fools are firmly rooted in materialistic desires, so also may my mind be firmly rooted in you! Let not my mind drift from it anytime”. The Vishnu Purana refers to Prahlada as the best among demons who filled his heart with bliss born out of constant contemplation, and who was exalted by chanting the divine names of the Lord.
Vishnupurana reference – “paramatmane govinde…” Paramatman kitta bhakthi yerpatnal intha naran nai mukthi nokki azhaithu sollum
·         The Vishnu Tattva also says thus: “The service done unto the Supreme Soul with the exertion of knowledge is called Bhakti. When such Bhakti is born in the mind, the love towards God automatically develops”.
·         The Barhaspatya smriti says “the one who is attached to the Supreme Soul and totally detached from the world shall be freed from all bondages and shall enjoy the eternal bliss enjoyed by the Supreme Brahman”.
·         The Taittireeya Narayaneeyam prays thus “May that Lord engage us in good thoughts”.
·         These aforesaid statements are verily the sources of knowledge, since they have been mentioned along with the rules of worship.
·         The phrases such as “contemplating on me” (anusmaran), “Hey Arjuna, constantly thinking about me,” (anuchintayan), “Repeated remembrance of Krishna is the best” (anusmaraNam) et al indicate to us the importance of developing taste only in eternal servitude to the Supreme Self alone. The word ‘anu’ is inferred to mean lowliness by the scholars. The lowliness refers to the natural servitude of the soul to the Supreme Self. Serving the Supreme Soul with conscious remembrance of the natural servitude is upAsana. That itself is called ‘anusmaraNam’ – remembrance of eternal natural servitude. Reference  7- 19 “Bahunam janmanam ante jnanavan mam prapadyate..)
·         Praising, and singing the glories of the Lord are like the limbs of Bhakti. This is reflected in the Bhagavad-geeta slokas ‘those who constantly praise’ (सततं कीर्तयन्तः)), ‘fix your mind in me’ ((मन्मना भव -  Gita (9 – 34)) etc. Such upAsanA or Bhakti is only the real essence of all scriptures, due to which it is highly esoteric in nature. This is shown by the statements “This is the secret that I reveal unto you”, “Knowing which, there is no other object to be known”, “Listen again to the most mystic of all knowledge”, et al.
·         One more – “janmantra sahasra yeshu thapo gnana sapathiphihi naranam sheenaapaapaanaam  Krishna bhakthi prajayathe…”For many years if one keeps doing the karma, in one of the janmam due to the karma he will be attracted towards Krishna bhakthi. Antha bhakthi yale moksham.
·         Importance of Namasankeerthanam in Bhakthi explained in bhagavad Gita – 9- 14. – The one with bhakthi keeps singing about Bhagawan through the names of the bhagawan which explains the guna’s of the bhagawan.

Moksham explanation in the Veda’s

·         Sastram says – Gyanathale moksham
·         Gita says – Bhakthi kalandha gyanathale moksham. Chapter 7 to 9  in Bagavad gita says about this bhakthi.
·         Azhwar says – Krishna bhakthi nala moksham.
o   Pasuram “Kannan kazhalinai…
o   In Gitai karantha palana thiruvai mozhi , Azhwar says – (thiruvaimozhi -10-4-1) “thavaNeri damodaran thazgal” , Thavam is karmam, Neri is gyanam. Thavaneri is bhakthi.  
o   “vakudai thavaneri” – (1-3-5)
·         Ramanujar has helped us in moksham through Prapatti

Example: Gita and VishnuSahasranamam explaining the same thing

In Gita it is “ Nithya yuktha yeka bhakthi he..”  - Daily he keeps thinking about me. Same is told in Vishnu Sahasranamam as “ thameva charya..nithya …”
Gita and Vishnu Sahasranamam say the same… above is a good example.

Explanation on - What is special about Azhwar’s Bhakthi?

·         Krishna says “There are different types of people who try to reach me - aiswaryathi, Kayvalyabarthi, Bhagavalabarthi –Gyani is the one who does bhakthi.”  Kevala gyani gyaniyagamattan, Bhagavalabarthi avane gyani agiran avane bhakthan.   The one who thinks that Krishnan is everything is a true bhakthan. Bhagawan ivanodaiya bhakthiyai mokshaparyantham kondu selgiran. Explained in Gita in 7-2 – “yaj jnatva neha bhuyo nyaj jnatavyam avasisyate”
·         Definition of Gyani in BhagavadGita by Krishna. “Vasudevane Sarvam” ( 7- 19)  Vasudevane yellam nu sollara mahatma vai parkarthe kaztam.  Difficult to find one like this. Will find one but he is going to come after 42 days(azhwar). Note that here bhagawan is referring to a jivatma as a mahatma.
·         Azhwar’s bhakthi is extraordinary not even acharyas bhkathi can be compared with Azhwar’s bhakthi.  Acharya’s are good in Gyanam.  Even Ramanujar is not considered as Azhwar because Azhwar’s  have Krishna bhakthi with that much kalakkam, so even Ramanujar cannot be called as Azhwar.
·         Same told by Nammazhwar  , pasuram on VaithamAnidhi Perumal of ThirukkOlur –
“ uNNum sORu parugu neer thinnum veRRilaiyum ellAm
kaNNan, emperumAn enRenRE kaNkaL neer malgi,
maNNinuL avan seer vaLam mikkavanoor vinavi,
thiNNam enniLamAn pugumoor thirukkOLoorE (Thiruvaymozhi 6.7.1) “
Azhwar yennum Parangusa nayaki,  patthiya pasuram. The food that is taken in, the water that is drunk, the betal leaves that are consumed, all are (by) ?Kannan? )and with tears in eyes waiting for him
·         Same told in Vishnu Sahasranamam – dyanan stuvan namasyanu – (manasale dhyanam, vayale, kaigalale)
·         Same told in Gita Chapter 7 – vasudevah sarvam iti sa mahatma su-durlabhah – meanin g” After many births and deaths, he who is actually in knowledge surrenders unto Me, knowing Me to be the cause of all causes and all that is. Such a great soul is very rare.”
·         Swami desikan says – Who is Mahatma ? “Whoever thinks kannan is everything is a mahatma”.
·         PIllan says – “pavi yen palllile pattu theritharpole “… Azhwar varathuku 42 naal munnadi poitan Kannan. Nammazhar kadal is bhakthi.
·         Azhwar’s Bhakthi is so great that all his senses want to do work of all the other senses. Azhwar’s ear wants to see, eye wants to listen.. like this all karanam wants to do all the vyabaram. “konda perum kathalukku..” Perumal says how is that possible? Azhwar says “Perumale you are sitting on snake which can use its eye to do both the job of ear and eye then why not for me”.
·         Azhwar – narai kattindu azhuthar. (rendam patthu mudal slogam…)  
Pasuram 2901:
vaayum dhiraiyugaLum* kaanal mada_naaraay,*
aayum amarulakum* thunchilum nIthunchaayaal,*
nOyum payalaimaiyum* mIthoora emmEpOl,*
nIyum thirumaalaal* nencham kOtpattaayE?.                   2.1.1
Meaning : 1.NaaraiyE! You are not getting vexed and without any sleep continue to wait at the Ocean.(waiting for the prey). In this night, everyone has  slept. My mother has slept. Even the Nitya sUris have slept. You have NOT.I have been suffering from "pasalai" disease. I am not able to sleep due to that. Have you also lost your heart to Emperumaan?
·         Azhwar  to Wind  - are you loitering due to the sogam
Pasuram 2904:
kadalummalaiyum* visumpum thuzaayempOl,*
sudar koL iraappakal* thunchaayaal thaNvaadaay,*
adalkoL padaiyaazi* ammaanaik kaaNpaan_nI,*
udalam_ nOyuRRaayO* oozithORooziyE.        2.1.4
Meaning:  4.Oh Chilled wind! You have also been loitering over the Ocean, mountains and the skies. What is the reason? Have you also been suffering from"viragha thaapam" like me? Have you also been spending sleepless nights?You have been troubling me also with your chillness in this winter?
5.Oh Sky! Like me and my friends, You have been melting and shedding tears.Long live. You are just like me. Have you also been caught and attractedby the valour of Emperumaan and desired to reach Him like me?
·         Azhwar –katru, vilakku kothithathu.. he thought  was it jooram(fever) ?
Pasuram 2909:
nondhaaraak kaathal _nOy* mellaaviyuL ularththa,*
nandhaa viLakkamE* nIyum aLiyaththaay,*
chendhaamaraith thadangaN* chenganivaay emperumaan,*
andhaamaththaNdhuzaay* aasaiyaalvEvaayE.                  2.1.9
Meaning : 9.Due to her severe pangs of separation and viraham, parAngusa naayaki sees the deepam that burns near the bed and talks as if the viLakku also has been lamenting with separation.
·         Vithurar – Vyasar says Vithurar is mahamathi.. He didn’t accept that Vithurar is Mahamat dueto  vithurar skills. But when Krishna came .. Vithurar  was searching for kundoosi,  since Vithurar was scared that after eating the food with duryodhana by mistake what if he(Viduran) had kept any needle. He was giving the skin of Banana to Krishna since he was lost in the bhakthi towards Krishna.
·         Azhwar asks “Puviyum.. yaan periyavan ne periyavan yaar arivar”.. Jagathai ne tharikarai.. unnai tharikara naan periyavan. Says azhwar. Azhwar says if needed sangathazhwan kootindu va.. he will also say the same. Nan Periyan .. but the question is are you periyavan. So much Bhakthi.
Divya Prabhandam , Pasuram 2659, in nammAzhvAr aruLich seydha atharvaNa vEdha sAramAna
periya thiruvandhAdhi , pasuram 75
puviyum iruvisumbum ninnagaththa * nI en
seviyin vazhi pugundhu en uLLAy ** - avivinRi
yAn periyan nI periyai * enbadhanai yAr aRivAr? *
Un parugu nEmiyAy! uLLu
In this pasuram, he shows the Lord to be the owner of everything - this world and paramapadham. He then expresses his amazement that this Lord is inside him. Being that, he asks the question, 'who knows if You are big or if I am big'. This is also broken a little differently. It could also be said that Azhvar is saying 'yAn periyan'; 'nI periyai enbadhanai yAr aRivAr?' – that is, 'I am big, who knows if you are big?' The unsaid is that 'He is small'. This is sAtvika ahankAram of Azhvar. He is amazed that One who swallowed everything has allowed Himself to be inside Azhvar for ever. This only shows His greatness. Because of this pasuram, Azhvar is called by the name 'periyan' in Azhvar Thirunagari. It
is also said that this pasuram is the reason why this work is called Periya Thiruvandhadhi, even though it is made of only 87 pasurams, unlike other Andhadhis in the 4000 divya prabandham.
·         Srirangam araiyar sevai… azhwar goes in between the fighting perumal and thayar to convince them and resolve the fight. Azhwar to Sridevi – “if you both fight impact is only to us and so don’t fight”. “Nam periyan sol padi poruthom” says Sridevi nachiyar. Such is the greatness of azhwar

The bhakthi is difficult to do for human and if we do then we become azhwar - Bhakthi yoda yevan oruthan nithyam, dhyanam panni, stotram panni, namaskaram pannugirano. This is alogopaya siddhopayam.  Bhakthi is snehathoda dyanam pannarthu. Bhakthi is periyavanai patthi seshabhoothanana nam nenaipathu.

The above kalakkam is bhagawad bhakthi. Ippadi Bhakthi yale kalanga kalanga than yetram sampradhayathule.  Nam yellarum samsarathala kalangarom J.

Battar explains here that Bheesma is explaining BHakthi which is the means for Moksha which is also explained clearly in Vishnu Sahasranamam as explained above.


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