Vishnu sahasranamam - notes from pravachan of Velukkudi Sri U Ve Krishnan swami

Sri:
Srimathe Ramanujaya Namaha
Srimath Vara Vara Munaye Namaha
Sri VanaMahachala Mahamunaye Namaha

This post is a collection of some pearls based on Velukkudi swami's discourses in kinchit enpani - which is based on "bhagavat guna darpanam" by Swami Parasara bhattar.

Different shaaka of Veda (aadharam)
Shaakha means system.  Veda Vyasa gave 4 veda for this yuga.  He further appointed 4 persons to go to all parts of Bharat and spread the message of Veda.  These persons adapted the veda in different parts of Bharat based on the culture, environment and other conditions of the place.  This adaptation of the Veda was called shaakha. 

Veda and its shaakha

Rig - Bhaskala, Shakala (2 of 3 available)
Yajur - Krishna Yajur - Taittriya, Maitrayini
Yajur - Shukla Yajur - Kanva, Madhyandina
Saama - of 1000, now only 3 available - Pouthuma, Raanayani, Jaimini
Atharva - Shounakha and Pippalaadha

The differences in shaakha is due to svaram, panchaadi, mantram
If someone had read all these, they are all-knowing and know the truth... (in times of yore, such people were there...)

Vyaasam Vashishtam naptharam Shakteh poutramakalmasham, Parasaratmajam vande shukatatam taponidhim....

tells the full lineage - Brahma's son - Vashishta - Shakti - Parasara - Vyasa - Shuka

Avikaraya shuddhaya

Jeevatma undergoes vikaram - changes :  asthi - jaayate - parinamate - vivardhate - apakshiyate - vinashyati (matter - born - change - grow - decay - death).  However, paramatma is "avikaram" ... sadaika rupaaya (sada ek rupaya) no change to roopam or svaroopam.  

Prameyam -3 : aishwaryarthi kaivalyam and bhagavallabham

Pramanam - 3 : pratyaksha anumanam and shabdam

4 purushartham dharma artha kaama moksha. 2 and 3 are pratyaksham 1 and 4 can be proven only by shabdam. (Note anumanam is founded on some pratyaksham

Itihasa puranabhyam vedam samupabrahmayet, bibhet alpa sruta vedaha maamayam pratarshyati... a dhyana sloka that emphasises importance of itihasa and purana as a prerequisite to look at vedas

What is drishyam is sthoola tatvam.. adrishyam is sookshmam .. aatma and paramatma tattvam

Wef 17 Mar 2023 online kalakshepam by swamy :

What's the difference between itihasa and purana?

Itihas is written during the happening of the event, purana- after event.

Why are these 2 very important - because they form part of vedam which is a pramanam

Normally any vastu is proved by pramanam- which are broadly 3 types- pratyaksha, anumanam and shabda.. pramanam therefore validates the object which is called prameyam.

The supreme being can be known only through shabda pramanam aka veda and when we say veda it always means alongwith it's anga.. the 18 vidyasthanam

Mahabharata- with 1.25 lac slokas - gave 2 very valuable nectar

1. Given by Bhagavan - Srimad Bhagavat Gita (hereinafter referred as SBG) 18 chapters 700 slokas told by the supreme being Sri Krishna himself

2. Given by acharya - Sri Vishnu Sahasranamam (hereinafter referred as SVS) 1000 slokas 

SVS is superior to SBG as its is told by acharya in front of the Supreme being ..

SVS is in the anushasanika Parva 

In SBG Sri Krishna says how to do aradhanam to HIM (manmana bhava.. 9:34) and how to do bhakti (satatam keerthayantho maam.. 9:14)

Which includes do strotra...do pooja by phala pushpa...

Andal says vayinal paadi manathinal sindhika as did other alwars. Bheesmacharya now gives us this treasure..

Usually an upadesam there is someone to ask and someone to respond. In SBG arjuna asked and Sri Krishna replied. In SVS Yudhistir asks and Bheeshmacharya responds. The former was tatvopadesam, the latter tattva darshi upadesa

6 questions and 6 answers + 1000 slokas!

Some relevance to 1000s... vedas say "sahasra sheerasa...sahasra aksha..." "devo naama sahasravan" etc.. alwars say "pergal ayiratthai" "per ayiram kondathor..." however both say the same. 

It's called sahasra "nama" as its in sloka rupam.. it would be called "namavali" in archana roopam.. add "om" and "namaha" to "nama" for archana - eg  om keshavaya namaha

Nama mahima is very prasidham in veda shastram. There are so many references as well. Uttaman peyar paadi, manathhukku iniyaanai says Andal. For japam or saying 

Nama sahasram every one has got the adhikaram. Like a son hating his mother cries out "amma" when in pain so also here, the worst of dveshis have a right. In fact those rejecting God, don't reject His name! No separate yogyatha required, saying His names itself is yogyatha. Eg a person need not take bath elsewhere to take a dip in Ganga. That dosham will also be cleansed by Ganga 😊

This discourse of Sri Vishnu Sahasranamam is based on the commentary of Sri Parasara Bhattar ie "Bhagavad Guna Darpanam".  Darpanam refers to Reflection as in a mirror and what is being reflected here is His Gunas (Bhagavad Guna). Apart from the richness of the commentary laced with all shastra vakya and pramanam, Bhattar has structured the commentary providing 

a) the sangati (connection) between the words how one leads to the other. eg vishwam to Vishnu: to Vashatkara: and so on that interprets the order of the words

b) clarity of the names to the His manifest condition - "para" "vyuha" "vibhava".  This is very clear.  Question would arise on the remaining two manifest conditions - "antaryami" and "archa".  These two are not visible and subsumed under "para' and "vibhava" respectively.  Why so?  Antaryami is symbolic of His paratvam, and archa is representative of His vibhava avatars. 

c) the above three offers the jeevatma an opportunity to do service and nama sankeertanam and shows the path to Mokhsa

d) clarity on names being repeated in the sahasranama - there could be some differences in the numbers based on the school of thought. and how each one has separated the words.  96 names occur more than once (of which 82 occurs twice, 12 thrice, and 2 four times).   Though repeated - the interpretation is contextual and would differ.

e) no shortcoming due to repetition - ie no punarukti dosha as 3 manifest states are being told.

f) attributes to the names - grammar, meaning, conjunction, proofs.  that is - i) nirvachana nurukti vyakaranam based on panini sutras (ii) artham - not merely on name but according t pramanam (iii) sangati - the structure and flow through of words in that meaning (iv) pramanam from upanishads, vedam, smriti, itihas, puranam

the structure and count of 1000 namas as follows

i) appearing once - one word one nama ............... 960

ii) more than one word but one nama ..................... 30 (eg muktanama parama gati = 3 = 1, gurur guruthama = 2 = 1, ojasthejo dhyutidharaha = 2 =1, etc)

iii) looks like one but can be split or said as one....... 6 (eg havirharihi, sava: ka: kim) 

iv) names that can be split                                     ....4

 

A brief outline about our Pramatha Sri Parasara Bhattar 

We have 3 categories - Pramanam (proof - the veda and its attendant scriptures - here in particular Sri Vishnu Sahasranamam) Prameyam (the subject of the pramanam that it talks about - The Supreme Being) and the Pramatha (the commentator, here specifically Sri Parasara Bhattar through his Bhagavad Guna Darpanam)

Sri Parasara Bhattar is son of Sri Koorathazhwan.  He was born to him without shareera sambandham, as a prasadam from Sri Ranganatha.  One night Andal, wife of Koorathazhwan was pained to see her husband sleep on empty stomach and when she heard the temple bells signifying the night offering to the Lord, she thought here is your bhakta who is hungry... Lo and behold! at the door step the temple priest came with prasadam from the Lord for Koorathazhwan.  Koorathazhwan was surprised and asked his wife if she did some prarthana and Andal admits saying she could not bear him sleeping on empty stomach.  both partake the prasadam and 2 sons are born to Andal - Sri Parasara Bhattar and Sri Veda Vyasa bhattar.  Swamy Ramanuja wanted to see the child to bless them and Embar (Govinda Bhattar) obliges and brings Sri Parasara Bhattar to Swamy. Seeing the glow in the face of the child, Swamy took the child close and and remarked the child smelled of dvayam.  Embar admitted having muttered "dvayam"  while bringing the child to protect (raksha kavacham).  Swamy directed Embar to be the acharya and bring him up under his tutelage.  

Sri Parasara Bhattar is said to be brought by none other than Sri Ranga nachiar.  a cloth hammock was tied in front of the sanctum sanctorum pillar and Sri Parasara Bhattar used to be put in the hammock... such was the grace, such was the upbringing.  

(Note :   so much of trouble and so much of pain did our poorvacharya taken only to pass on the greatest truth to generations following to redeem them from this sansara and get them the best every gift ie vaikunta prapthi.  In return there is no royalty on their works, nor any compensation, or hardship. The only thing required is to follow and enjoy enjoy enjoy here and thereby get moksha and vaikunta and enjoy enjoy enjoy over there.  But sadly we are still tied to the material and continue to look for enjoyment which are alpam and asthiram and laced with disappointment leading to dukham...)

Some of the compositions of Sri Parasara Bhattar - 16 granthams, of which 4 are not found today (however, we can find some references in works of Swamy Vedanta Desikan) 

1. Vishnu Sahasranama Bhashya - aka Sri Bhagavad Guna Darpanam.

2. Ashtasloki - a prabandham in slokas !! for rahasya grantham

3. Sri Ranganatha ashtakam - about Thiruaranganathan (based on how azhwar composed thirunedunthandakam which was greatly liked by Sri Parasara Bhattar

4. Sri Rangaraja - Poorva shatakam

5. Sri Rangaraja - Uttara shatakam

6. Sri Guna ratna kosam

7. Tattva Ratnakaram - based on Nyaya shastram - not found today

8. Nithya grantham - not found today

9. Adhyaya Khanda dvaya vivaranam - not found today

10. Lakshmi Kalyanam

11 - 16 : various vyakhyanam (commentaries) - Kaishika Puranam, 2 paasurams in Thirunedunthandakam, Thaniyan to Andal's prabandhams, Thirumanjan Kattiyam for Namperumal...

Invocations by Sri Parasara Bhattar in this commentary Sri Bhagavad Guna Darpanam 

Thaniyan to Sri Parasara Bhattar:

Sri Parasar Bhattarya Sri Rangesha purohita Srivatsankasutaha Sriman Sreyase Mestu Bhuyase!

He is the purohit to Sri Ranganathan, He is son of Srivatsanka (Koorathazwan).

Bhattar composed a few dhyana sloka introductory to the commentary on Sri Vishnu Sahasranamam

Vande Govinda Taathau Munimatha manavai Lakshmanarya Mahantam

Dhyayeyam Yamunaryam mama hridi tanavai Ramamevabhiyayam

Panchaksham Prekshashiya Prathamamapi munim nathamide satharim

sthoumi preksheya lakshmim sharanamasharanaha sridharam samshreyeyam

... thus extolling the guru parampara.. Govinda Tathau referred to Embar and Koorathazhwan,  So is this conveying same level of importance to both acharyan and father ?  No, here Embar is referred first - first reverence to acharya and then to father.  Here, the importance is to the meaning than the word.  ie artha gauravam vs shabda gauravam.

Lakshmanarya mahantam - obeisance to Swamy Ramanuja and his acharya Peria Nambi

Yamunarya.. Ramamevabhiyayam - obeisance to ALavandar, and to his acharya Ramamisra and Pundarikaksha.

Prathamamapi Munim Nathamide satharim - obeisances to Nathamuni and his acharya Satagopan (Nammazhwar) 

Laskhmim.... Sridharam.... and finally obeisances to Lakshmi and Sridhar.

it is told in arohana kramam ie Embar - Koorathazhwan - Swamy Ramanuja - Peria Nambi - Yamunacharya - Manakkal Nambi - Uyyakondar - Nathamuni - Nammazhwar - xxx - Piratti - Perumal.  Distinct above is the omission of Viswaksenar (denoted by xxx) - but Bhattar composed a separate dhyana sloka for Viswaksenar as below

Om namo Gajavakrathadaih Paarishadhyaih prabhasathe

SriRangarajaSenanye Sutravatya Sameyushe

Salutation to Viswaksena the commandar in chief of Lord Sri Ranga and who rules with his followers such as Gajanana and who is ever with Sutravati (his wife)

Next dhyana sloka to Veda Vyasa

Namo Narayanayedam Krishna dwaipayanatmane

yadamushyayana veda mahabharatapanchamaha

ie Veda vyasa incarnation by Narayana to whom all the vedas and mahabharat the fifth veda belong.

next about himself as a 3rd person

Jaato Lakshmana mishra samshrayadhanat srivatsachinhat rishehe

bhuyo bhattaparashareti phanitaha srirangabharta svayam

srisrirangapatiprasadatrishaya sriranganathahvyaha 

srirangeshvara karito vivrunute namnam sahasram hare:

Inspired by Rangesa and given the title of Parasara Bhatta by Lord Sriranga Himself, I the person name Ranganatha the son of the sage Srivatsanka who ever considered his discipleship under Ramanuja a great treasure - I now proceed to comment on the holy names of Lord Hari with a view to obtain the blessings of Lord Ranganatha and His consort, Sri Lakshmi

Next - naichyanusanthanam about himself by Bhattar

Samsaroayampandito bhagavati prageva bhuyaha kalaou

poornamanyatame jane shrutishiro guhyam bruve saahasath

tatra stotramidam prakashayati yaha stuthyascha yasthavubhau

vyasa karuniko harischa thathidam mourkhyam sahetam mama

in Samsara generally there is great ignorance about the Lord, more so in Kaliyuga. And it is out of foolhardiness that I venture to speak to men who deem themselves perfect of the secret of the Vedanta.  May Vyasa who composed this hymn of praise and the merciful Lord Hari who is the object of praise therein - may they both bear with me for this folly 

and the last slokam 

arthe harim tadhabhi dhayini nama varge

tadh dhvayanjake mayi cha bandhavisheshametya

sevadhvam etadhamritam pranipatya yache

madhyasthamathsarijana iha ma cha bhuvan

I prostrate and pray - please have faith in Lord Hari and the collection of HIs names and fell kindly towards me who attempts to explain the names and drink this nectar.  Let there be no indifference or enmity in the matter.  Bhattar pleads to the shishyas not to be: Madhyasya - neutral and Maathsaryam - without trust on the person ie virodhi.  Please have trust and enjoy the anubhavam.

End of Day 01 (170323)...

Day 02 (180223) - Various references to Nama mahima from shastras to azhwar prabandhams.

So many Rishis have ascribed names to HIM, Bhishmacharya collected them all and made a garland for HIM.

There is a famous verse found in the Vishnu Puran (6.2.17) and also in Padma Puran (Uttar khand 72.25) and the Brihan - naradiya Puran (38.97):

dhyāyan kṛte yajan yajñais
tretāyāṁ dvāpare ’rcayan
yad āpnoti tad āpnoti
kalau saṅkīrtya keśavam

This verse calls out the upayam for each yuga. Meditation in Krita yuga, Performance of sacriificial rituals (yaaga - yagna) in Treta Yuga, Archana to HIS lotus feet in Dwapar and Naama sankeertanam in Kali Yuga.  There is an apparent simplification from Krita to Kali - so does that mean the fruits of the upayam would degrade in value.  No, the above verse clearly sets out that - yad apnoti, tad apnoti.  The same fruit is yielded ie Moksha, vaikunta prapti, Krishna sayujyam.

Nammalwar in x.x.x sang "kedum idaraya ellam kesava enna" in Thiruananthapuram pathigam - the very chanting of "kesava" nama wards off all obstructions and gives the fruits.

Rakshatvam and Bhogyatvam attributable to HIM are equally attributable to HIS sacred names, which emphasises the importance of nama sankeertanam.  Both Sage Valmiki and Sage Kamban have described Hanuman first sighting of Rama without any decoration of jewels etc. and wondered at the beauty of HIS shoulder that was a sight to behold (bhogyam) as well that which protected the deserving (rakshatvam).  

Importance of Vedas and how Vishnu Sahasranama draws its importance from Vedas

generally we ask for evidence for establishing a fact.  Pramana (Evidence) establishes Prameyam.  From PRamanam we understand Prameyam. Pramanam is prama (true) + karanam (knowledge)

Very broadly there are 3 types of proofs that can be relied upon - a) Pratyaksha (perception) b) Anumanam (inference) and c) shabda (word, testimony).  Pratyaksha and Anumanam as proof for Prameyam could be subject to distortion, whereas Shabda pramana (that which cannot be covered by Pratyaksha and anumanam falls in this category) there can be no distortion.  Papa or punya is only through shabda pramanam, and not thorugh pratyaksham and anumanam

A person assesses prameyam by 3 tests - a) whether it is well disposed of or suitable (anukul ie "apeksham" (ie embracing), b) "upeksham" or pratikool ie dismissive and c) upekshete ie neither suitable nor something to be dismissed - totally ignored.

Shastras call out 4 types of purushartha - dharma artha kaama and moksha of which artha and kaama are recognised through pratyaksha and anumanam, whereas dharma and artha are through shabda pramana

of the 4, artha and kaama are inferior due to a) it is alpatvaad very lowly fruits, b) anartha karatvad ie leads away from actual goal and to harmful consequences, c) dukham ie net result is distress d) difficult to obtain, etc and hence these are best given up and it is better to pursue the other two ie dharma and moksham, that showers all benedictions (ananta mangalam) and can be learned through shastras which leads us to truth - para tattva.  these are based on Shabda pramana.  Therefore shastras and their teachings are preferable.  All learned ones in itihasa and purana proclaim in one voice on the importance of shastras as below

"satyam satyam punah satyam uddhritya bhujamuchyate | vedachastram param naasti na deivam kesavatparam ||"

"Truth, this is the truth and again the truth.  This is proclaimed with hands raised that there is no shastra higher than vedas and no God higher than Kesava"

shabda pramana is veda + vedanga.  There are 18 faculties of learning that support Shastras - 4 vedas, 6 vedanga (shiksha, vyakaranam, nirukta, chandas, jyotisham, kalpam) + 8 upanga (nyaya, mimansa, dharma, purana, ayurveda, dhanurvedam, gandharva vedam, artha shastram,)

Importance of Itihasa and Puranas - Vedas purva bhaga is called karma kandam and talks of aradhanam (worship).  Vedas uttar bhaga is called Jnana Kanda or Vedanta or Brahma kanda and talks of the subject of aradhanam.  Both Veda adn Vedantam have upa-brahmanam (or supplement to explanatory notes to the main).  Smriti is the upa-brahmana for Vedas, and Itihasa - purana for Vedantam.  Without Itihas - purana no knowledge of Vedas are possible. 

Padma Purana 1.2.52 says 

itihāsapurāṇābhyāṃ vedaṃ samupabṛṃhayet | bibhetyalpaśrutādvedo māmayaṃ pratariṣyati || 52 ||

Thus the itihas Mahabharat is very important treatise to understanding the pramanam and prameyam. IT is also said, "veda trembles with fear at the sight of ignorant or half-learned persons, thinking "they will betray me" by misinterpretation. of the two, itihasa are more important. Sri Vishnu Sahasranama is from Mahabharat.

6 reasons why Sri Vishnu Sahasranama is foremost in Mahabharat - 1) it the essence of respected Mahabharat, 2) have been sung by great sages 3) has been strung together by the great perceptor of Vedas - Veda Vyasa 4) was expounded by Bheeshmacharya as his excellent creed of faith 5) this was embraced by our elders and 6) contains the truth and the lessons in confirmity with the teachings of Gita.  

 

Virodhi

svagyanam prapaka gyanam prapya gyanam mumukshubhi:
each Jeevan needs to know 3 things – svagyanam (about self), prapya (what is to be achieved) and prapaka gyanam (vazhi)…
the main virodhi is ourselves whose anaadhi kalam papa will fuel these 13 virodhis and block our pursuit.. (bharatam)
Only when we clarify ourselves can we pursue the original pursuit.  HE has given us plenty of guidelines how to surmount and remove these obstacles.

1. Kaamam born out of “icchai / viruppam” and fuelled by our “anubhavam”.  Way to overcome – “stay away”. 
Kaamam – it is nothing but icchai / viruppam - that by itself is not virodhi.  But when we start dwelling on that icchai and viruppam and decide to pursue it is fuelled.  Hence this icchai / viruppam is born out of sankalpa prabhava:  It further grows on us as we fuel the fire of that icchai and start anubhavam of the same.  The best way to remove this obstacle is to “stay away” that is not engage ourselves in any of the objects of desire.  Why – goes back to the first statement that this is against our original pursuit of svagyanam, prapaka gyanam prapya gyanam aka Swaroopa virodham. There can be an argument that once we have experienced it enough we can then overcome this ichai.  But this is not true.  Eg Yayati borrowed the youth from Puru but could never overcome.  Finally on realising the futility of it he returns.. Krishna says thus – “vishaya: vinivarthanthe nirAhArasya dhEhinaha”
For sake of brevity  shall give bullet points for the other as follows : what it is -> born out of? -> how it grows -> how to overcome
2. Krodham – born out of lobham – fuelled further by dosha darshanam – can be overcome by kshama
Lobham is “pErAsai” – ie eyeing others wealth = para dravya abhilasha leading to frustration when not able to get and hence get angry.  This can also be fuelled by finding fault tendency with others.  To overcome we need to develop “kshama” forgiveness.  Remember “Kshamaya pritivi samaha” when talking about sri Rama kalyana gunangal.  Sri Ram is the repository of all the Kalyanagunas
To elaborate the Gita sloka – Rajo guna is the main reason for this which is fuelled by our “ahara niyamam”. 
3. Lobham – is para dravya abhilasha – born out of agyanam (that none of the dravyam belongs to us, we all belong to him – HE is swami, we are his “sotthu”.  How does this grow ? When we associate ourselves in “loukikam” and remain in their company this is fuelled.  The way to overcome is to remove ourselves from the loukikam as all wealth is “alpam + asthiram”
4. Moham – means mistake in identifying – born out of “dehatma abhimanam” ie mistaking our body to be atma and hence stuck with pursuing all that body desires keeping the atma ill nourished.  This is agyanam.  WE further fuel this by our “karya Avrithi” – that is keep doing it repeatedly.  Eg when we do not follow ekadasi and bring up some logic / alibi to support this logic and question the very practice (some questions come up saying sumangali need not keep fast on ekadasi!). Similarly some arguments on gaya shraddham – once this is done, varshika shraddam need not be done and we then consult and get stuck with wrong argument and stop doing things.  The way to overcome this is to be ever in the company of jnanis / satsangam.
5. Madham can be of 4 types of pride / ego – vidhya madham (due to knowledge), dhana madham (due to wealth), aabhijaata madham (due to birth) and aabhirupya madham (due to our looks and beauty).  This Is fuelled further by the admiration / praise / pughaz we receive, which leads to us to misuse – “durupayogam” This durupayogam happens due to svaroopa gyanam not being there.  The way to overcome is to make it to sathupayogam (and thereby svaroopa gyanam prevails)
So when we receive pughaz how to convert to sadhupayogam – by being a good person, (padichavar thane 😊, nalla jaati ullavar thane, nalla dhanikar thane, nalla roopam udayavar thane…)
6. Maathsaryam – not able to see others happy – “nanna irukkarathai sahikka mudiyaathu”  Again this owes its birth to Lobham, no belief in satyam and further fuelled by dushta sahavasam. The way to overcome is Guru sushrushai – acharya kainkaryam – sadhu sangamam.   In Thirumaalai alwar says soodhanai – kalvanai.  Soodhanai is when we cheat fellow human beings, Kallvanai is when we cheat HIM self…
Small expl to how not being “satyam” can be a reason – instead of realising that the world is rooted in satyam that contributes to our happiness, we mistakenly think that each of us are well off and happy due to our own efforts and not due to sathyam.
7. Parasutha – “asuya” – create trouble / difficulty to others – born out of again “lobham” fuelled by “abhyasam” – the belief that if I hit then it cuts / destroys / hurts – this is due to agyanam.  We cannot destroy the atma, only the body. Krishna says “na hanyate…” We can overcome when we cultivate “ahimsa” towards all jeeva rashi – empathy for others – kripa daya anukampa… in manam, mozhi, mei. (including ill treatment to cattles/ other living beings, having non – veg, etc)
8. Vidhitsa – non-belief in vedam – born out of engagement with nastika / veda kudhrishti / veda bahyargal.  This is fuelled by our dehatma abhimanam.  We can overcome by pursuing tattva gyanam – chit achit and ishwaran. 
In Thirumaalai alwar says he will not engage with veda bahyargal – pulaiarumaakininra poothodusamanamellam, kalaiaru katrumaandhar kaanbaroketparotham..
9. Shokam – born out of fear of losing what we like and / or fear of gaining that which we dislike.  When we live in this fear and love to stay in this state so that we can gain people’s sympathy this grows.  This can be overcome when we come away from it realising that shokam does not yield anything… payan illai ennam.
10. Asooya – jealousy – from near / close ones or from those in same pursuit.  We feel jealous when we feel insufficient in comparison to some one close / in same pursuit.  This is further fuelled by deficient viveka gyanam. (paguthu arivu).  Way to overcome is to see through the futility of it in light of deha atma abhimanam, alpa palam etc.  It is good to compare for gunam instead of comparing wealth an status.  We need to see those superior to us in gunam and imbibe cultivate and grow.  When we see wealth and status instead of comparing with those above, compare with those below and how better off we are.  (In actual we tend to do the reverse ie compare wealth and status with people above and gunam with people below..)
11. Ninda – born out of company of people of low thoughts – being in the company of people using bad words, using bad thoughts, fuelling bad thoughts. It grows when we think that our ninda makes the victim sorry / feel bad / dukham, but do not realise that it creates only virodham.  Sathsangam is the cure for this.  If we are in the sathsangam we will naturally be compelled to behave in a sath way and not do nindai.  Even in our household we should bring in more sath vartai and chintanai as against loukikam and low thoughts.
12. Dosha darshanam – think we have every right to find fault with others.  This is born out of the thought that we will find fault -> take steps to correct the person and then earn repute.  This repute will fan the fault finding mission and attitude.  We have not been given any right to find fault 😊 in fact only three persons can find fault – Yama, Piratti and Emberuman.  IN actual except them all others find fault  😊.  The way to overcome is when we realise finding fault is “bhagavata apacharam” (please note that who is a bhagavata is decided by Emberuman and not by us – meaning everyone is a bhagavata..)
13. Karvi thanam – miserliness grows due to mamta karam fuelled by seemingly growing the wealth to the misers.  Developing a dharmic buddhi will lead us to surmount this.  Ahamkaram is due to dehatma abhimanam, Mamakaram is due to Karvi (I as the doer).  Being wealthy is not wrong, but being miserly is.   Satvika dhaanam is very important.

Thiruppavai - 21 some reflections

Sri:

Srimathe Ramanujaya Namaha

Srimad Vara Vara Munaya Namaha

Sri Vanachala Mahamunaye Namaha

Few thoughts on pasuram 21

Marghazhi maasam (dhanur maasam) day 22, 23 and adiyen was reminded of Velukkudi Swami’s expounding the meaning of “ethir pongi” and “ootram udaiyai” in two different years (2014-15 and 2011-12 respectively).  Thought of sharing this piece of nectar with all..

Ootram udaiyai periyai – talks about “vaidika samadhigamyatvam” – ie Veda pramanam which is shabda pramanam.  Vedas start talking about HIM and about HIS kalyana gunas, HIS perumai, but cannot finish describing him.  Hence “periyai” – “yato vacho nivartante aprapya manasa saha”

Shabda pramanam – can be split into two (a) loukika (b) vaidikam. Vedam is apourusheyam (ie not man-made).  Example

We all remember Kalidasa starting lines “vagarthaviva sampraktau, vagartha pratipattaye, jagathah pitharau vande Parvathi parameshwarou”

And then we have “shanno mitra shan varunah, shanno bhavat varyama….”

If we can understand the distinction between the two, we can understand why vedam is apouresheyam.  Briefly, the “shabda” and the letters have been existent for time immemorial.  While man can fuse those sounds and letters to create words, like Kalidasa did, veda shabda cannot trace the originator.  Hence apouresheyam.  It has come down to us through “uccharanam” “anuuchharanam” kramam.  (ie santhai mode – Sanskrit veda – say once – repeat twice, dravida vedam – say once – repeat thrice)

Let’s now review pramanam – there are three types of pramanam – pratyaksha, anumana and shabda.  Pratyaksha pramanam – is through what we perceive through our senses (indriyam – seen, felt).  Anumanam is that which we derive based on what we had seen before – example, where - there is smoke, there if fire (parvata vanhiman dhumat).  The prerequisite here is very important that is, we should have seen something similar previously.  Where the first two pramanam fail to establish, the third pramanam – that is shabda pramanam, which establishes – example a mother introducing the father to the child.  The child at birth does not know the father.  But identifying HIM is far more big.

Brahmam – cannot be known through pratyaksha pramanam – as HE Is beyond our “indriyam” – that is “ateendriyan”. And HE Is beyond our “jnanam” that is “sarvagyan” and beyond our Shakti – that is “sarva shaktan”.   So the oft used argument of potter and the pot (that is pot the created and potter is the creator) would also not stand the argument, as the potter and the pot and the act of making pot is in limited strength, and knowledge.

Can we know HIM through anumanam – but it’s not possible because the prerequisite of something similar existing based on which we can identify HIM does not exist.  Hence, only Shabda pramanam can identify. 

In Gita, Krishna says “ Vedaischa Sarvaihi Aham “Eva” Vedyaha, Vedantakrit Veda Videchaham..”

That is

a)       I am revealed by the Vedas

b)      All vedas reveal only ME

c)       The Vedas never stop in revealing ME

In Alwar’s paasuram – “odhuvar otthellam evvulagatthu evvavayum, saadhuvar nin pugazhin thagayallal piridhillai”.  Nin pugazhin – HIS Perumai

What is Vedam’s perumai – Talk only of HIM

What is HIS perumai – All vedas talk only about HIM

Hence Shabda pramanam is the HIGHEST and Veda pramanam is the Greatest being Apouresheyam.  Those who are know Vedas know HIM.  Koorathalwan in Srivaikunta Stavam sang :  Antarhito Nidhirasitvam Ashesha Pumsam, Labhyosi Punya purushaihi Itharaihi durapaha

Antarhito nidhi – buried treasure is available only to bhagyashali – that is those knowing Veam.  Whereas the unfortunate persons not realising veda would never get it.  Like a person may be living in a house in which there is a buried treasure.  Vedantam is the LIGHT that guides us to this buried treasure. 

Why is vedam considered Ateendriyam or Ateendriya darshanam.  Because we, who are subject to indriyam are limited by three dosham

1)      Brhamam – we can misconstrue (Vedam does not suffer as it talks only about HIM)

2)      Pramaadam – gavana inmai ie distraction (Vedam does not distract from talking about HIM)

3)      Vipralipsai – falsehood, praising others for qualities that they do not have just to please him to achieve our self goal.. (VEdam does not suffer from this because it has no other prayojanam but HIM)

Apologies for any errors – anyway English language is fraught with inadequacy to talk about deep spiritual esoteric meanings

B) Ethir Pongi  meedhalippa -  highlights the overwhelming nature in kripa and bestowing great wealth, like the bountiful milk from milch cow automatically filing the vessel, so is HE like the cow benign and ever bestowing.

Examples from Guru paramparai where this “ethir pongi meedhalippa” (E/p) is apparent

1) HE gave “dvaya mantra” to Piratti in Vishnulokam – E/p, but it was limited to Piratti

2) Piratti gave this to Vishwaksenar – Nammalwar – E/p, but it was limited to Nithya muktargal

3) Nammalwar gave this to Madhurakavi alwar in ekantam, but for a period of time this got lost.  Once again he then gave to Nathamunigal – E/p, but still it was limited and not generally given

4)  Nathamunigal gave this to Alavandar through Uyyakondar and Manakkal nambi – E/p, but again this was limited as it was oran vazhi and after due testing of each person this was given

5)  Uyyakondar was given both the 4000 and the yoga gnanam.  He chose 4000 as this can be generally recited by all, whereas yoga was one to one and subject to conditions.  He gave this to Manakkal Nambi – hence E/p

6)  Manakkal Nambi went to the court of Alavandar and after due efforts and persuasion, gave it to Alavandar – hence E/p

7)  Alavandar translated to strotram and gave in Padhya form instead of Gadhyam – hence E/p.  Further, he passed this on to Swami Ramunuja by just ‘kataksham’ (aa mudalvan…) through Peria nambi

8)  Peria nambi did antima kriyai for Mara Neri Nambi going against social taboo and breaking the varna dharma.  He also made ‘pancha samskaram’ famous which till then was not prabalam and very antarangam.  Hence E/p

9)  Then Swami Ramanuja – for the first time broke many a barrier.  That which was revealed after tough test and deliberation (18 times to thirukottiyur), Swami made it more sulabham. Yes, he was Kripa matra prasannacharyan – whereas his acharyas were anuvritti prasannacharyas.  Swami made it Bhashyam and fulfilled Alavandar’s words – hence E/p.  But still this was stuck in Upanishad.

10)  Embar for the first time extolled on the 4000.  Remember the incident when arayar in srirangam was doing action for “appuchi kattudhal” – that is arayar was enacting by folding his eye lid for appuchi kattudhal.  Embar was watching this and indicated to Arayar about the utporul of this word and gestured accordingly. Immediately araiyar understood this and changed the action to showing 4 hands and hiding..  Udaiyavar who was in the goshti noted this change in enactment and without looking back, said “Embare iruntheero”…………………………….E/p.  Embar than highlighted the meaning to Swami Ramanuja and he became delighted.

11) Koorathalwan was taking dictation from Swami Ramanuja and on one point of which is superior between Atma Jnatritvam or Seshitritvam, disagreed with Swami stating that Seshatvam was superior.  For this purpose Swami stopped interacting with Koorathalwan, but Koorathalwan stuck by as Acharya abhimanam, despite many insinuation by others. Finally, Swami Ramanuja accepted and took him back.  Hence E/p

12) Bhattar – by dint of sheer grace expounding the vedam and vilakanam nearly constructed the steps to vaikuntam.  Also so far there were only songs in name of Namperumal, Bhattar for the first time wrote strotram. Hence E/p

13) Thirukurugai pillan – did urai ie 6000 padi – hence E/p

14 ) Nanjeeyar – took sanyasam from grihastha for the sake of continuing the discourse – E/p

15) Vaduga Nambi is equal to Acharya Pratipatti (many stories) – hence E/p

16) Nampillai – gave the much renowned wonderful nectar of meaning of thiruvaimozhi - 36000 padi hence E/p

17) Vadakku thiruveedhi pillai – wrote the 36000 padi and presented – E/p

18)  Periavacchan pillai – vyakyanam for 4000 – E/p

19)  Pillai ulagarian – Rahasyam – till so far concentration was on Vedam and vedantam.  For the first time he extolled on the Veda saram – Ashtadasa rahasyam.  He also protected Namperumal in times of great turbulence (prameya rakshanam) – hence E/P

20) Vedantacharyan – gave additional explanation to vedantam and veda saram and protection of the grantham along with Pillai ulagaryan – hence E/p

21) Thiruvaimozhi pillai – restablished the Ramanuja Chaturvedi mangalam and broadcast the 36000 padi eedu which was so far one on one, through Eyunni – Naalorachan pillai – Siriazhwan.  Hence E/p

22) Finally Manavala Maamunigal through svapadesa prakriyai (first of such – hence E/p) earned and gave “sri sailesha daya patram”…  Manavala Mamunigal is also conferred with title of “eedu perukkar”.  In all bhagavat vishaya kalakshepam, swami’s grantham is the basis.  And doing this he finally submitted this back to Perumal (hence sri sailesha daya patram…) Hence Manaval Mamunigal – E/p and Perumal – Aatra padaithan…

Apologies for errors, shortcomings – which are my own.  English is also very limiting.  Also tried to keep this concise as possible.  Wanted to talk about the dvaya mahimai as well, maybe someother time.  Having said, actual listening to upanyasam, nay kalakshepam is a divine experience and reveals more and blesses us with largesse… (yes Swami Velukkudi – Ethir pongi…)

Dasan

The quest - Sarva Dharman paritajya Mam ekam Sharanam Vraja

Shrimathe Ramanujaya Namaha In the quest of life, it often happens that you stop in your tracks and start wondering on how you have been living or rather how things have happened around you. Though to the outer world it appears to be my achievement, in the heart of hearts, I really wondered if it is really me who has done it... Worse, sometimes I start believing and have a steadfast defense wielding a sarcastic remark, if it is not me, then who!!! It is this quest of trying to find out " who is this me " which had lead me to this site. I am not sure how many would find this thought provoking, but that's why this blog. It all cyrstalised a few years back when I was in the Gulf, in a remote place, with scope for very less of life outside the house. I hit the net trying to find out what I did not know I was looking for. It was time for our yearly ritual of  thread changing ceremony ("avani avittam"). And I did not have the necessary knowledge to perform it myself and therefore thought of searching the net for some information. And then slowly, things started unraveling in front of my eyes and wasn't I wonder-struck with what I found out. I never could believe for a moment that all these things had been around since ages, and so many of us were deeply into it, yet somehow, despite belonging by birth to the same community, I was blissfully unaware of it. I used to call myself a Vaishnavite in vague reference, but alas that's about all. And then I realised even the people whom I was living with in the Gulf were governed by some discipline, in that they pray 5 times a day. Was it not prescribed at least thrice for us.... It was not that I was not doing it before, but there was no seriousness in the matter. IT was merely due to a emphatic feeling dictated by conventions, a feeling of righteousness that I should do it. But, regularity, timeliness and application was wanting. I then realised slowly the purpose of why this ritual has been ordained in our scriptures, I discovered the meaning of various other customs we follow. I awoke to many facts of our origin. I discovered that deep down in our lives we owe our origins to a supreme being. Slowly unfolded the truth of nature, the presence of the chit, achit and the paramatma, the inter-relationship of the 3, the purpose of birth, the origins of the Veda, vedanta, prabandham, the esoteric meanings hidden in the works, the equality of the veda and the prabandhams,  the purpose of the creation, the purpose of the avatars, the purpose of the alwars, acharyas and the role of "me" in all this. I was troubled and tormented by various arguments before I reached the above conclusion. The arguments came from other faiths. To be honest, earlier, I was not convinced that we had in our Sanatana Dharma enough strength to defend against the challenge cast by other faiths, but later realised the futility of this thought. The depth of the Vedas is unfathomable. Islam & Christianity trace back to very recent origin and follow a linear time scale. Vedas follow a cyclical time scale (yugas....) and are without a origin. But, then slowly, I realised that nothing in this world happens without a purpose / cause.  Sri Krishna in the Gita tells us "sarva dharman paritajya mam ekam sharanam vraja, aham tva sarva papebhyo mokshishyami ma shuchaha.." 

I never realised I had so much to say when I started to write. And now, I feel I have not even started. Need to to pause - will return with more sometime

Govinda Govinda, 

Adiyen Ramanuja Dasan.