SrI: SrImathE SatakOpAya nama: SrImathE rAmAnujAya nama: SrImath varavaramunayE nama: SrI vAnAchala mahAmunayE nama:
avathArikai (Introduction)
When asked “But if vEdham which is apaurushEyam (unauthored) attains a different form (as thamizh prabandhams), will it not become impure and lose its ability to reveal the meanings?” nAyanAr mercifully explains that by the greatness of the author, it will instead be the other way (it will become purified and clearly reveal the meanings), along with an example.
chUrNikai 71
maNNAdina sahya jalam thOdhavaththich changaNi thuRaiyilE thugil vaNNath theNNIrAy anthasthaththaik kAttumA pOlE alpaSruthar kalakkina Sruthi nan gyAnaththuRai sErndhu theLivuRRu AzhporuLai aRiviththadhu.
Simple Explanation
The water coming down from its origin, mixed along with soil and hence muddy, reaches certain [bathing] ghats and becomes pure water and reveals what is inside; similarly the vEdham which was muddied by those who have heard very little from vEdham, reached the knowledgeable AzhwAr, became clear and revealed the deep principles.
vyAkyAnam (Commentary)
maNNAdina sahya jalam – That is, as the water is flowing down from a high point (sahyam – origin of the river) with great force, it will be muddy, being mixed with soil.
thOdhavaththich changaNi thuRaiyilE – As such water reaches the ghats as mentioned in periyAzhwAr thirumozhi 4.8.1 “thOdhavaththith thUy maRaiyOr thuRai” (the ghat where those brAhmaNas who wear pure clothes and are themselves pure, will bathe) and thiruvAimozhi 10.3.11 “porunal sangaNi thuRai” (the ghat where conches reach in divine thAmirabharaNi river), due to the greatness of those ghats,
thugil vaNNath theNNIrAy anthasthaththaik kAttumApOlE – Being pure water as said in thiruvAimozhi 7.2.11 “thugil vaNNath thU nIr” (pure water which is having the complexion of a rich cloth) and perumAL thirumozhi 1.10 “theNNIrp ponni” (kAvEri which has pure water), will reveal the objects inside it.
Similarly,
alpaSruthar kalakkina Sruthi – As said in bArhaspathya smruthi “bibEthyalpa SruthAth vEdhO mAmayam pratharishyathi‘ (vEdham is fearing for the one who learnt only a little portion of it), to have the vEdham shiver in fear for the alpa Sruthar (who has heard very little from vEdham) who speak what they understood without knowing its true intent, while trying to explain a statement, having misunderstood the intent, they will say “It is speaking about dhvaitham”, “It is speaking about adhvaitham”, “It is speaking about dhvaithAdhvaitham” etc; the Sruthi which became muddied in this manner by their confusions,
nangyAnath thuRa sErndhu – reached this AzhwAr who is the abode of true knowledge as he himself has said in thiruviruththam 93 “nangyAnaththuRai” (on the ghat of that divine knowledge)
theLivuRRu – As said in thiruvAimozhi 7.5.11 “theLivuRRa Ayiram” (thousand pAsurams which bring clarity in those who relate to them), became free of past confusions and attained clarity.
AzhporuLai aRiviththadhu – As said in nAnmugan thiruvandhAdhi 1 “aRiviththEn AzhporuLai” (instructed these meanings which are difficult to know), revealed the deep and most confidential, meanings which are special.
adiyen sarathy ramanuja dasan
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