SrI: SrImathE SatakOpAya nama: SrImathE rAmAnujAya nama: SrImath varavaramunayE nama: SrI vAnAchala mahAmunayE nama:
avathArikai (Introduction)
nAyanAr mercifully responds to the question “But vEdham has specific period for learning/recital and qualifications for those who learn/recite. Why such rules are not applicable in these prabandhams which are incarnations of vEdham?”
chUrNikai 72
mEgam parugina samudhrAmbu pOlE nURkadal sol ivar vAyanavAyth thirundhinavARE sarvadhA sarva upajIvyamAmE.
Simple Explanation
Just as sea water, which is consumed by cloud, becomes useful for everyone at all times, vEdham, which incarnated as dhivyaprabandhams in a refined manner through AzhwAr’s mouth, is useful for everyone at all times.
vyAkyAnam (Commentary)
mEgam parugina samudhrAmbu pOlE – That is – the sea water which is salty and is only useful for the creatures which live in the sea; the sea water cannot be touched by others except at special times like paurNami etc. As a cloud consumes that sea water and pours as rain, due to coming in contact with the cloud, the water loses its saltiness and becomes tasty for everyone at all times,
nURkadal – vEdham which is known as vEdha vidhyA samudhram as in mUnRAm thiruvandhAdhi 32 “nURkadal” (SAsthras which are like the expansive ocean) has 1) adhyayana kAla vidhi (restriction on when it can be learnt/recited) as said in manu smruthi 4.95 “SrAvaNyam praushta padhyAm vA upAkruthya yathAvidhi, yukthaSchandhAmsyadhIyItha mAsAn viprOrdha panchamAn” (A brAhmaNa, in the month of AvaNi or purattAsi, as ordained in SAsthram, must perform upAkarmA, with proper conduct, in four and half months, should perform vEdha adhyayanam), manu smruthi 4.98 “atha Urdhvam thu chandhAmsi SuklEthu niyatha: patEth, vEdhAngAni rahasyam cha krushNa pakshEthu sampatEth” (Subsequently, with good conduct, he should study vEdham in Sukla paksha (bright fortnight, waxing phase of moon), and study thoroughly, the ancillary portions of vEdham and upanishaths in krishNa paksha (dark fortnight, waning phse of moon)) and 2) adhikAri niyathi (qualification of those who study vEdham) in the form of thraivarNika adhikAra (only brAhmaNas, kshathriyas and vaiSyas); as the content of such vEdham entered AzhwAr’s mouth as said in thiruvAimozhi 6.5.7 “ivaL vAyanagaL thirundhavE” (being spoken by her to become more glorious), it became free from the restrictions based on time and qualification of the individuals, and became well organised and became consumable and useful for everyone at all times as said in SrI pAncharAthram “adhyEthavyam dhvijaSrEshtai: vEdharUpam idham krutham, sthrIbhiS SudhrAdhibhiSchaiva thEshAm mukthi; karE sthithA” (This thiruvAimozhi which is composed in the form of vEdham is to be studied by the best among brAhmaNas, and by women, SUdhras et al. Those who studied this have liberation in their hands).
adiyen sarathy ramanuja dasan
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