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