AchArya hrudhayam – 64

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avathArikai (Introduction)

Subsequently, to highlight the great authenticity of thiruvAimozhi which is the essence of dhivyaprabandham, nAyanAr reveals how all the AzhwArs spoke in unison, and the popularity of thiruvAimozhi which is blessed by AzhwAr; nAyanAr mercifully explains how those SAsthrams which do not agree with thiruvAimozhi should be analysed and given up.

chUrNikai 64

guru Sishya grantha virOdhangaLaip paramathAdhigaLAlE parihariyAmal senjol sendhamizh inkavi paravi azhaikkum enRu anyOnyam koNdAdip pEsiRRE pEsum EkakaNdaril ennil miguvennum ivar uraikoL inmozhi koNdu SAsthrArthangaL nirNayikka vENdugaiyAlE valangoNda idhukkuch cherAdhavai manu viparIthangaL pOlE.

Simple Explanation

Unlike in the case of rishis (sages), where the contradictions between guru and Sishya need to be reconciled with extraneous reasons, the AzhwArs glorified each other and spoke in unison; among them, the chief is nammAzhwAr and the meanings of SAsthram has to be determined through his sweet prabandhams; hence those prabandhams which do not align with his works, are similar to the aspects which are contradictory to manu’s words [such contradictory words of others need to be rejected].

vyAkyAnam (Commentary)

guru Sishya grantha virOdhangaLaip paramathAdhigaLAlE parihariyAmal – That is – among the sages, the guru Sishya pair, vyAsa and jaimini, had difference of opinion between vyAsa’s brahma sUthram and jaimini’s karma sUthram on nirISvara vAdham (debate on rejecting God) etc.

This is reconciled by the following explanation:

As said in brahma sUthram 1.2.32 “sampaththErithi jaimini:” , brahma sUthram 1.4.18 “anyArtham thu jaimini:“, brahma sUthram 4.3.11 “param jaiminir mukhyathvAth“, brahma sUthram 4.4.5 “brAhmENa jaimini:” etc, as it is observed that jaimini accepts brahmam’s true nature, qualities, pursuit of such brahmam, and the attainment of the result, and since it is said that jaimini has acquired knowledge about paramAthmA by the instructions of vyAsa bhagavAn, SrI vEdha vyAsa and jaimini speak in unison only.

Now, the reason for jaimini rejecting ISvara is – since some scholars were saying that vEdham was authored by ISvara, the bhAhyas (those who reject vEdham) will use that argument to say that vEdham was authored by an individual, and hence there will be defects such as errors etc and hence vEdham is not authentic and will despise the vaidhika rituals. Due to his desire to defeat/reject them, he focussed on the essential aspects of karma (actions/rituals) which are highlighted in vEdham, he highlighted this principle which is prescribed by others, even though it is not his own principle. Alternate explanation – his objective is not to reject ISvara. But for those who have not heard and understood vEdhAntham, to eliminate not the lack of faith in karma (rituals), he emphasised on the importance of karma (rather than ISvara), as said in the nahi nindhA nyAyam, that is “nahi nindhA nindhyam nindhithum pravarthathE nidhithAth itharath praSamsithum” (The blame is not meant to highlight the blame in one entity, but it is to show the greatness in another entity); the rejection of ISvara is due to emphasising the greatness of karma, it should be considered as for other purpose. Thus, in this manner, the contradictions between guru and Sishya had to be reconciled saying “He is giving someone else’s opinion”, “He is having other purpose” etc.

But in the case of AzhwArs, not having to do such reconciliation due to having contradictory statements,

senjol sendhamizh inkavi paravi azhaikkum enRu anyOnyam koNdAdi – As said in thiruvAimozhi 10.7.1senjoRkavigAL” (Oh poets who have honest words!), periya thirumozhi 2.8.2sendhamizh pAduvAr” (mudhalAzhwArs who sing in beautiful thamizh), thiruvAimozhi 7.9.6in kavi pAdum parama kavigaL” (great poets such as parASara, pArASara (vyAsa), vAlmeeki et al who sing great, infinitely sweet poems), periya thirumozhi 7.1.7 “padhiyE paravith thozhum thoNdar” (Those who sing and worship dhivyadhESams), perumAL thirumozhi 2.2arangavO enRu azhaikkum thoNdar” (SrIvaishNavas who are calling out to emperumAn as “Oh rangA!”), AzhwArs glorify each other.

pEsiRRE pEsum EkakaNdaril – among the AzhwArs, who all speak in unison as said in thirumAlai 22pEsiRRE pEsalallAl” (We can repeat only whatever the vEdham (scriptures) and vaidhikars (those who follow vEdham) had spoken about emperumAn’s greatness earlier)

ennil migu ennum ivar – as said in periya thiruvandhAdhi 4 “ennil migu pugazhAr yAvarE” (Who else has as much of fame as I am having?), AzhwAr who is greater than all due to acquiring great joy in being the one who brings glory to the lord and declaring “Who is greater than I?”

uraigoL inmozhi koNdu … – as said in thiruvAimozhi 6.5.3uraigoL inmozhi” (sweet speech which is praised by the world), with the words which can defeat SrI rAmAyaNam etc with their greatness, since the doubts in the SAsthram such as vEdha and their explanatory ones have to be clarified

valangoNda idhukkuch cherAdhavai – as said in thiruvAimozhi 3.8.11valam koNda Ayiram” (thousand pAsurams which have the strength of conveying the meanings), having the ability to reveal bhagavAn clearly. SAsthrams which don’t align with this prabandham,

manu viparIthangaL pOlE – as said in “manvartha viparIthA thu yA smruthis sA na chasyathE” (The smruthis which contradict the principles shown by manu, are not glorified), just as smruthis which are contradictory to manu’s words are rejected, these SAsthrams which are contradictory to thiruvAimozhi are also rejected.

adiyen sarathy ramanuja dasan

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