virOdhi parihArangaL – 4

srI:


srImathE satagOpAya nama:srImathE rAmAnujAya nama:


srImadh varavaramunayE nama:
srI vAnAchala mahAmunayE nama:

 

emperumAnAr explains to vangi puratthu nambi the obstacles that are faced by
srIvaishNavas in various aspects of day-to-day life. vangi puratthu nambi documents these instructions in a
wonderful grantham with commentary named virOdhi parihArangaL (removal of
obstacles). We are now viewing the English translation of this grantham with
the help of the explanations given by srI U. vE. V V Ramanujam swamy. The whole
series can be viewed at https://granthams.koyil.org/virodhi-pariharangal-english/.
Please see
the previous article at https://granthams.koyil.org/2013/12/virodhi-pariharangal-3/.



20. mukyapramANa virOdhi (முக்யப்ரமாண விரோதி)
– Obstacles in understanding the primary evidence

 

pramA means valid knowledge. pramANam means that which provides valid knowledge
about a particular subject. Three types of pramANams are generally accepted by
vaidhikas.

  • prathyaksham (perception) – that which observable by
    our sense organs like eyes, nose, ears, etc. Though this is generally
    assumed to be revealing the truth as it is, there are limitations in this.
    For example, if some one has a disease in his eyes what is visible to him
    may not be truthful and trustworthy. Another example is, when there is
    limited light, it is easy for one to confuse a pillar with a man and a
    rope with a snake. Mirage is also a false vision (looks like water is
    present but in reality it is not).

pramanam-pratyaksham

  • anumAnam (inference) – stipulating based on prior
    perception is called inference. Where there is smoke, there is fire – this
    is a classic example for anumAnam. But this is also fraught with
    limitations. Both prathyaksham and anumAnam are not considered as primary evidences.

pramanam-anumanam

  • sabdham (authentic scriptures) – vEdham is
    considered as the most authentic and trustworthy evidence for valid
    knowledge. All Asthikas (one who accepts vEdham as pramANam) accept that
    vEdham is apaurushEyam (not created by any man or woman), nithyam
    (eternally existing), nirdhOsham (blemishless).

pramanam-sastram

 

Let us now
see the obstacles in understanding about mukya pramANams.
  • vEdhAntham bestows blemishless knowledge. vEdhAntham
    means the end or top-most portion of vEdham – mainly upanishadhs. Not
    considering such vEdhAntham as the ultimate authority is an obstacle.
  • Considering vEdhAntham to be at equal level as
    prathyaksham and anumAnam is an obstacle. Obviously vEdhAntham is a
    greater authority than other pramANams. Translator’s note: Please
    recollect the famous pramANam from mahAbhAratham “sathyam sathyam
    punas sathyam vEdhAth sAsthram param nAsthi na dhaivam kEsavAth
    param”
    .
  • kaNNan emperumAn orders in the end of bhagavath
    gIthA “mA sucha:” (do not worry). charama slOkam in gIthA is the
    essence of all upanishadhs. bhagavAn assumed the position of
    gIthAchAryan and instructed gIthai seated on the divine chariot saying
    “give up all upAyams and fully surrender unto me. I will relieve you
    from all sins (obstacles). This is guaranteed. Do not worry; Do not doubt;
    Do not lament”. This is what is called “mA sucha:“. ANdAL nAchiyAr highlighted this as “meymai
    peru vArththai” (
    மெய்மைப் பெருவார்த்தை) in nAchiyAr thirumozhi 11.10
    pAsuram. One must have full faith in these words. Not having such faith is
    an obstacle.


arjun-krishna
  • AzhwArs are divinely blessed by bhagavAn‘s causeless mercy with
    blemishless knowledge. As they are an outcome of pure knowledge, they are
    absolute truth. They are as good as vEdham to be considered as primary
    means of knowledge. Not considering as such (i.e., considering AzhwArs‘ pAsurams to be lower) is an
    obstacle.
  • From nammAzhwAr upto mAmunigaLAchAryas who are found in the guru
    paramparai are called pUrvAchAryas. Knowledge has been transmitted
    from an AchArya to sishya and so on in this paramparai. All the AchAryas and their dear sishyas are
    completely blessed by AzhwAr himself. Their instructions are also considered
    as primary means of knowledge. One must have strong faith in this. Lack of
    faith in such principle is an obstacle. Translator’s note: ALavandhAr highlights in sthOthra rathnam
    20 “thvadhIya gambIra manOnusAriNa:” – vEdham follows the
    divine heart of bhagavAn‘s bhakthas. Commonly known
    pramANam “dhamagya samayam pramANam vEdhAs cha” also
    insists the same – the actions of the one who knows dharmam are main
    pramANam and vEdham is also a pramANam – this also gives more weightage
    for AzhwArs and pUrvAchAryas who were well established in the
    eternal dharmam.

21. yAvadhAthmabhAvi virOdhi (யாவதாத்மபாவி விரோதி)
– Obstacles for the AthmA as long as it exists (forever)

yAvadhAthma bhAvi means as long as the AthmA exists. AthmA is nithyam (eternal) –
always exists. But virOdhi is not – it will be removed when true knowledge
fully expands for the AthmA. So, this can be considered as those
which exist(ed) for a long time.



srinivasar-garudan-hanuman

 

True nature of jIvAthmA is to be an
eternal servant of bhagavAn and bhAagvathAs
  • ALavandhAr quotes “dhEhEndhriya
    mana: prANa dhIpyO anya:
    ” (தேஹேந்த்ரிய மந: ப்ராண தீப்யோ அந்ய:) indicating that AthmA is different from body, senses,
    mind, intellect, etc. It is commonly observed that people consider soul
    and body to be the same and function according to that. But this is not
    true – its only a confusion. The body is subject to birth, growth,
    shrinkage (with old-age), disease and death. But AthmA is nirvikAra (changeless). So it
    is an obstacle to confuse the soul with body, etc. Translator’s note:
    In thathva thrayam, piLLai lOkAchAryar explains that AthmA is different from dhEham (body),
    indhriyam (senses), manam (mind), prANa (vital air), bhudhdhi (intellect),
    etc., in an elaborate manner.
  • To consider AthmA as independent is wrong. AthmA is owned by sarvEsvaran and is always controlled by him.
    Servitorship towards bhagavAn is the true identity of jIvAthmA. To consider AthmA as ones own (independent) is a
    theft (stealing the property of bhagavAn). This is a big obstacle.
  • Iswaran is complete in all manner. He is
    sarvagyan (omniscient), sarvasakthan (omnipotent), avAptha samastha kAman
    (all desires fulfilled) and apahatha pApmA (not affected with any
    defects). To consider such Iswaran as apUrNan (incomplete) is an
    obstacle.
  • To consider brahmA, rudhran, etc as controllers – srIman nArAyaNan is the natural controller of all
    dhEvathas including brahmA, rudhran, etc. That is why Adhi sankara
    bhagavath pAdhar highlighted in his sahasranAma bhAshyam “IsanasIla:
    nArayaNa Eva
    ” (nArAyaNan is the only controller). upanishadhs
    also declare “nArAyana: parabhrama“. Thus considering any
    one other than srIman nArAyaNan as Iswaran is an obstacle.
  • To consider any one other than emperumAn as rakshakan (protector) – emperumAn is the protector for every one.
    This is the purport of praNavam which is the essence of all of vEdham. As
    rudhran, brahmA, etc., are jIvAthmAs, they are not controllers like emperumAn. It is an obstacle to consider
    them like that. Translator’s note: piLLai
    lOkAchAryar
    has written a grantham named “prapanna parithrANam” which
    clearly establishes that only srIman nArAyaNan is the true protector. He
    himself quotes this in mumukshuppadi sUthram 39 “‘Iswaranai
    ozhinthavargaL rakshakarallar’ ennumidam prapanna parithrANaththilE
    chonnOm” (‘
    ஈச்வரனை ஒழிந்தவர்கள் ரக்ஷகரல்லர்என்னுமிடம் ப்ரபன்ன பரித்ராணத்திலே சொன்னோம்).
  • bhAgavatha apachAram, AchArya apachAram and
    apachArams to the AchArya bhakthas (ones who are surrendered to the
    AchArya) are big obstacles. bhagavAn never forgives the ones who
    commit bhAgavatha apachAram. emperumAn says to bhUmi pirAtti “kshipAmi,
    nakshamAmi vasundharE” (
    க்ஷிபாமி, நக்ஷமாமி வஸுந்தரே) – “bhU”dhEvi! I will
    push them down and will never forgive them”. This is understood from
    many incidents identified in purANams. emperumAn will forgive the ones who commit
    bhagavath apachAram (apachAram towards emperumAn). But he certainly punishes the
    one who commits bhAgavatha apachAram and AchArya apachAram.
    thiruvarangaththamudhanAr prays to emperumAnAr in rAmAnusa nURRanthAdhi 107
    irAmAnusa! un thoNdarkatkE anbuRRirukkum padi ennaiyAkki
    angAtpaduththE” (
    இராமானுச! உன் தொண்டர்கட்கே அன்புற்றிருக்கும் படி என்னையாக்கி அங்காட்படுத்தே) – srI rAmAnuja! Please reform
    me so that I am always attached to your servitors. This is what we should
    also desire for.

22. nithya virOdhi (நித்ய விரோதி)
– continual obstacles (related to ones senses which are always with oneself)

Senses stay with the AthmA throughout. There are 10 sense
organs:

  • pancha gyAnEndhriyas – 5 sense organs of knowledge
    -srOthra (ears), thvak (skin), chakshur (eyes), jihvA (tongue), grAhNa
    (nose) 
  • pancha karmEndhriyas – 5 sense organs of actions –
    vAk (mouth), pANi (hands), pAdha (legs), pAyu (excretory organs), upastha
    (organs for procreation)

bhagavAn blesses the jIvAthmAs with the senses so they can be used
in serving him and glorifying him. They are quite strong and powerful. In
thiruvAimozhi 7.1.6 nammAzhwAr says “viNNuLAr perumARku
adimai cheyvAraiyum cheRum aimpulanivai” (
விண்ணுளார் பெருமாற்கு
அடிமை செய்வாரையும்
செறும் ஐம்புலனிவை)
– these senses are so powerful that they will even shake up the nishtai (firm
state of mind) of nithyasUris (eternal associates of bhagavAn). Let us see the obstacles in this
topic.
  • As nammAzhwAr says in thiruvAimozhi 3.2.1
    “annAL nI thantha Akkaiyin vazhi uzhalvEn” (அந்நாள் நீ
    தந்த ஆக்கையின்
    வழி உழல்வேன்)
    – I am being tormented by this body and senses which are given by you (to
    facilitate the path of upliftment). So, it is important to understand that
    the senses and sense enjoyment are major obstacles.
  • Being subservient to senses and fulfilling all such
    sensual desires is an obstacle.
  • Some think/claim that “I am too knowledgable. I
    have full control over my senses”. This is a major obstacle. Many
    great sages like viswAmithrar, etc., lost their glories due to being
    overwhelmed by sensual pleasures. Translator’s note: We can also
    recollect how AzhwArs and AchAryas themselves have revealed their
    own fear in many of their pAsurams and sthOthrams about the cruel nature
    of falling prey to sensual pleasures. Such is the power of sensual
    pleasures and one has to be very watchful about the pitfalls.
  • Focussing our senses purely bhagavath saundharyam
    (beauty of bhagavAn) and ignoring bhAgavatha
    kainkaryam due to that is an obstacle. While sensual pleasures are one
    type of pitfall, the other type of pitfall is being fully drenched in bhagavAn‘s beauty as identified by nammAzhwAr in periya thiruvanthAdhi 34
    kAlAzhum, nenjazhiyum, kaNsuzhalum” (காலாழும், நெஞ்சழியும், கண்சுழலும்) – By seeing the divine beauty
    of emperumAn, one immediately falters unable
    to stand on their own, heart melts and starts fainting due to extreme
    anubhavam. Such state leads to loss of bhagavath kainkaryam and bhAgavatha
    kainkaryam (obviously if one is not even conscious they cannot serve
    anymore). In srI rAmAyaNam ayOdhyA kANdam 1.1 it is said that “sathrugnO
    nithya sathrugna:” (
    சத்ருக்நோ நித்ய சத்ருக்ந:) – sathrugnan who has conquered
    the eternal enemy. periyavAchAn piLLai explains this as “sathrugnan
    conquered (and ignored) the beauty of srI rAma and served bharathAzhwAn
    constantly”. Thus anything which comes in the way of bhAgavatha
    kainkaryam is considered as an obstacle.

23. anithya virOdhi (அநித்ய விரோதி)
– temporary obstacles (related to bodily comforts and discomforts)

anithyam means temporary – bodily joy and sorrow. This revolves around
considering the body as the self and feeling joy/sorrow per bodily
comforts/discomforts. Let us see the obstacles in this topic.

  • Considering the pleasures derived from sandalwood
    paste (fragrances), flowers, etc., as real pleasures is an obstacle.
  • Considering the sorrows derived from being attacked
    by weapons or by poison, etc., as real sorrows is an obstacle.
  • Feeling happy while receiving material benefits and
    feeling sad while not receiving such benefits are also considered
    obstacles. 
Thus one
should not be disturbed by bodily comforts and discomforts and always be
equipoised. Translator’s
note:
In second
chapter of bhagavath gIthA, kaNNan emperumAn explains in detail about the
distinction between the soul and the body and how one should constantly be
aware of that distinction and treat bodily comforts/discomforts in an
equipoised manner.
 

 

We will continue with the next section in the next article.

adiyen sarathy ramanuja dasanarchived in https://granthams.koyil.org

 
pramEyam (goal) – https://koyil.org
pramANam (scriptures) – https://granthams.koyil.org
pramAthA (preceptors) – https://acharyas.koyil.org

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