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
