SrI: SrImathE SatakOpAya nama: SrImathE rAmAnujAya nama: SrImath varavaramunayE nama: SrI vAnAchala mahAmunayE nama:
avathArikai (Introduction)
Subsequently, to explain that AzhwAr’s bhakthi is different from sAdhana bhakthi [bhakthi yOgam] of upAsakas, which is accomplished by karma yOgam and gyAna yOgam, and bhakthi which is acquired by prapannas by praying to bhagavAn and is used as a tool for kainkaryam, nAyanAr first explains the nature of sAdhana bhakthi.
chUrNikai 99
janmAnthara sahasra nal thavangaLAlE kyAtha kulangaLilE piRandhu ezhudhi vAsiththu thathvagyarAyk kuLiththu Odhi uruveNNum andhi aivELvi aRuthozhilgaLAl mikku UnvAdap poruppidaith thAm varundhith thunba vinaigaLai viduththu vivEka samAdhigaL vaLara ettu nIkki ettumittu ettinAya bhEdhap pUvil sAndhodu dhEvakAriyam seydhu uLLam thUyarAy vArip punpulavagaththinuL iLaippinai adaiyavE viLakkinaik kaNdu yOga nIdhi naNNi aRam thigazhu maRaiyOr manandhannuL amarndhu uRaiyum arumperum sudaraik kaNgaL sivandhiRpadiyE manavutkoNdu nirantharam maRavAmai thodakkaRA smruthiyAy kanavil mikka dharSana samamAy Agaththup pulgum athyartha priyamAy vaigum siRappu vittuk kuRREval ennAdha ananya prayOjanamAy vEdhanOpAsana sEvA dhyAnAdhigaL enRu sollumadhu sAdhya sAdhana bhakthiyAga SAsthra sidhdham.
Simple Explanation
By the good thapas which was performed in past thousands of births, being born in great families, becoming well versed in truth by writing and reading, and by engaging in ritual baths, learning SAsthram, chanting manthras, engaging in sandhyAvandhanam, five fires, six activities (learning and teaching vEdham, doing pUjA for self and others, accepting charity and giving charity), and by tormenting their bodies, and engaging in harsh penances atop hills, discarding their sins; as vivEka (proper discrimination) etc, sama (control of senses) etc improve, eliminating the eight inauspicious aspects for AthmA, eliminating sinful reactions, submitting eight flowers, having the eight folded aspects of the AthmA focussed on bhagavAn, having a pure heart, controlling the senses and seeing the light of AthmA, engaging in the means of yOgam, having bhagavAn the radiant light seen through the mind as said in thiruvAimozhi 10.9 “kaNgaL sivandhu“, having permanent vision, having continuous remembrance, having clear vision which is clearer than in dream, being embraced by bhagavAn, having great love towards bhagavAn – this process is explained in vEdhAntha SAsthram as vEdhana, upAsana, sEvA, dhyAna etc, and is attained by chEthana by his efforts and the grace of bhagavAn.
vyAkyAnam (Commentary)
janmAnthara sahasra nal thavangaLAlE – as said in lagvathri smruthi SlOkam “janmAnthara sahasrEshu thapOgyAna samAdhibhi: l narANAm kshINa pApAnAm krishNE bhakthi: prajAyathE ll” (After observing karma yOgam and gyAna yOgam during tens of thousands of births, (for those who have overcome hurdles which are inimical to the starting of bhakthi yOgam) devotion towards krishNa will happen) and thiruchchandha viruththam 75 “onRi ninRu naRRavam seydhu Uzi Uzhi thORellAm” (Other than engaging the mind, meditating for a long time on the auspicious qualities of emperumAn, and carrying out penance without expecting any benefit, for many many kalpams), by the righteous deeds which were done as worship of bhagavAn, with three types of sacrifices [karthruthva thyAga – giving up the doership, mamathA thyAga – giving up the ownership and pala thyAga – giving up the result] in many thousands of births,
kyAtha kulangaLilE piRandhu – as said in SrI bhagavath gIthA 6.41 “SuchInAṁ SrImathAm gEhE yOgabhrashtO’bhijAyathE ||” (subsequently born in exalted homes where those who are pure and who have auspicious qualities live) and SrI bhagavath gIthA 6.42 “athavA yOginAmEva kulE mahathi [bhavathi] dhImathAm |” (Alternatively, (If he slipped, after becoming well advanced in the yOga practice), he takes birth in the great families of very wise yOgis) and in sthOthra rathnam 61 “janithvA’ham vamSE mahathi jagathi khyAthayaSasAm SuchInAm yukthAnAm guNa purusha thathvasthi thividhAm |” (Though I am born in a great family lineage with great personalities who are well known to be famous in this world, who are pure, who desire to be together with you, who are well aware of the nature and characteristics of achith (insentient entities) and chith (sentient entities)), being born in the clans of those who are knowledgeable about truth and world renowned as paramayOgi (great saints).
ezhudhi vAsiththu thathvagyarAy – as said in nAnmugan thiruvandhAdhi 63 “theriththezhudhi vAsiththum kEttum” (meditating upon, writing about, reading (what had been written), hearing (from many people)), having the knowledge about truth through learning of SAsthram by meditating upon bhagavath vishayam, writing on that topic, reading and hearing from others
kuLiththu Odhi uruveNNum andhi aivELvi aRuthozhilgaLAl mikku – as said in thirumAlai 25 “kuLiththu mUnRu analai Ombum” (after having a bath, the three types of agni (the element, fire), to have the qualification for carrying out karma with agni), performing snAnam (bathing) which is to purify the body which is necessary for nithya karmAnushtAnam which is part of the upAsanam, and as said in mudhal thiruvandhAdhi 33 “Odhi uru eNNum” (reciting hymns and counting them), periya thirumozhi 3.8.4 “aivELvi” (Five types of yagya), thiruvezhukURRirukkai “aRu thozhil” (six types of deeds), sandhyA vandhana, gAyathri japa, five great yagyas namely dhEva yagya, pithru yagya, bhUtha yagya, manushya yagya and brahma yagya, six types of deeds namely adhyayana (learning), adhyApana (teaching), yajana (doing yagya on behalf of self), yAjana (doing yagya on behalf of others), dhAna (giving charity) and prathigraha (accepting charity), being complete with these nithya (daily) and naimiththika (occasional) karmAnushtAnams
UnvAdap poruppidaith thAm varundhi – as said in periya thirumozhi 3.2.1 “Un vAda uNNAdhu uyir kAvalittu” (by avoiding eating etc to wither the flesh, imprisoning the vital air), mUnRAm thiruvandhAdhi 76 “poruppidaiyE ninRum punal kuLiththum aindhu neruppidaiyE niRkavum” (standing amidst mountains during snowing winter time and taking bath in holy rivers during winter months, standing amidst five sacrificial fires), periya thirumadal “vIzhkaniyum Uzhilaiyum ennum ivaiyE nugarndhudalam thAm varundhi” (eating fruits which had ripened and had fallen on their own as well as leaves which dried up, tormenting the physical body), after performing nithyakarma etc without any shortcoming, as one becomes qualified for penance, to wither the body, reducing the food consumption and consuming that which is required to sustain one’s life, performing penance during summer season by standing atop a hill and amidst fire, and during winter season by being submerged into cool ponds, consuming dry leaves, and withering the body in this manner through penances
thunba vinaigaLai viduththu – by the aforementioned karmAnushtAnams, as said in thiruvAimozhi 3.2.8 “mEvu thunba vinaigaLai viduththu” (eliminating sins that cause inseparable sorrows), eliminating the sins which are causes for sorrows, and which are attached to AthmA like oil inside sesame etc, as said in thaiththirIya upanishath “dharmEna pApamapanudhathi” (by performing karmAnushtAnams, one eliminates sins)
vivEka samAdhigaL vaLara – In this manner, by the elimination of sins which are hurdles, as the seven aspects starting with vivEka and Sama, dhama etc which are said in “Samadhama niyathAthmA sarvabhUthAnukampI” (One who has the mind which has control over internal and external senses, is merciful towards all living beings) which are the cause for purity of mind, increase.
Among these seven aspects viz vivEka, vimOga, abhyAsa, kriyA, kalyANa, anavasAdha and anudhdharsha,
- vivEkam – as said in bhOdhAyana vrudhdhi grantham “jAthyASraya nimiththa adhushtAnnAth kAyaSudhdhir vivEka:” – vivEka is the purity of mind which is acquired by consuming food items which do not have defects based on jAthi (species), ASraya (those who process it) and nimiththa (other reasons). Defective by jAthi – onion, mushroom etc; defective by ASraya – materials of those who are despised, fallen and are chaNdALas et al; here, ASraya indicates the owner of the material; defective by nimiththa – remnants of others, being contaminated with hair etc. The word vivEka indirectly implies the purity of mind which is a result of proper discrimination of food items which are free from the aforementioned three types of defects. Alternatively – the discrimination of one’s body which is nurtured by sAthvika food rather than rAjasa and thAmasa food items, is known as vivEka. Sudhdhi (purity) means distinguishing from impurity. In the word “kAya Sudhdhi“, kAya means mind. Sruthi (vEdham), i.e. chAndhOgya upanishath has declared “AhAra Sudhdhau sathva Sudhdhi:” (For those who consume food items having sathva guNa, their sathva becomes purified). Here sathva indicates mind. While explaining SrI bhagavath gIthA 16.1 “abhayam sathvasamSudhdhi:” (Fearlessneess, purity of heart) and SrI bhagavath gIthA 17.3 “sathvAnurUpA sarvasya SradhdhA bhavathi” (For all individuals, their faith occurs as per their desire), SrI bhAshyakArar mercifully explained the word “sathva” as mind. That is why, AchchAn piLLai mercifully explained that vivEka is anna Sudhdhi (purity of food) which is the basis for purity of mind.
- vimOgam – as said in bOdhAyana vrudhdhi “vimOga: kAmAnabhishvanga:“, vimOga means not having deep attachment to desires. The change which will not let a person to be unable to enjoy pleasures, is known as abhishvangam. Lack of that is anabhishvangam. As said in SrI bhagavath gIthA 2.62 “kAmAth krOdhO’bhijAyathE” (due to that lust, anger occurs more) etc statements, lack of anger etc are also implied here.
- abhyAsam – as said in bOdhAyana vrudhdhi “ArambaNa samSeelanam puna:punarabhyAsa:“, repeatedly analysing the object of our meditation. ArambaNa is Alambana (hold). Here, Alambanam is SubASrayam (divine form of bhagavAn).
- kriyA – as said in bOdhAyana vrudhdhi “pancha mahA yagyAdhi anushtAnam Sakthitha: kriyA“, engaging in nithya karma (daily deeds) such as pancha mahA yagya etc, as best as possible for the self.
- kalyANam – as said in bOdhAyana vrudhdhi “sathyArjava dhayA dhAna ahimsAnabidhyA: kalyANAni“, sathyam (truth), Arjavam (honesty), dhayA (mercy), dhAnam (charity), ahimsA (non-violence), anabidhyA (not considering others’ wealth as one’s own). In these, sathyam – what is said for the well-being of a living being, Arjavam – having mind, speech and body in harmony, dhayA – not being able to tolerate others’ suffering and not having self-interest, dhAnam – not having greed [and hence willing to donate], ahimsA – not giving suffering to others, through all 3 senses, abidhyA – considering others’ properties to be one’s own; alternatively, thought free from expectation for a result; thinking about harm caused by others; anabidhyA – lack of such abhidhyA.
- anavasAdham – as said in “dhESa kAla vaiguNyAth SOkavasthu Adhi anusmruthEScha thajjam dhainyam abAsvarathvam manasO avasAdha:“, avasAdham is mind’s confused state which is known as wretchedness which is caused due to the bad nature in place and time, and due to the remembrance of objects which cause sorrow and fear. anavasAdham is opposite of such avasAdham. SOkavasthu means that which causes sorrow, viz. situations such as previously occurred death of son. This includes bhayam (fear) which is about upcoming [unfavourable] situations. SOkam is in [unfavourable aspects from] the past; bhayam is in [unfavourable aspects from] the future. abhAsvarathvam – explanation for the word “dhainyam”. dhainyam – unable to perform desired acts. It can also be said as an attribute of dhainyam as in being bhAsvarathva virOdhi (a hurdle of clarity).
- anudhdharsha – as said in bOdhAyana vrudhdhi “thath viparyayajA thushtirudhdharsha:“, not having udhdharsha; udhdharsha means due to the goodness of place and time and due to remembrance of desirable objects; that is – even if there is cause for joy, not becoming very joyful.
Now, Samam and dhamam are explained. Samam is controlling of internal senses [mind]. dhamam is controlling of external senses. It is said in “SamaSchiththa praSAnthis syAth dhamaSchEndhriya nigraha:” (Samam is control of mind; dhamam is control of senses). While explaining SrI bhagavath gIthA 10.4 “kshamA sathyam dhama: Sama:” (forgiving (even when there is reason to be angry), speaking the truth, controlling the external senses (from seeking out lowly enjoyment), controlling the mind (from seeking out lowly enjoyment)), bhAshyakArar mercifully explained in SrI gIthA bhAshyam “dhamO bhAhya karaNAnAm anartha vishayEbhyO niyamanam; Sama: antha:karaNasya thadhAvidha niyamanam” (dhamam means controlling the external senses from indulging in worldly pleasures; Samam means controlling the mind the same way). These are most important in AthmaguNams (noble qualities). Since it is said in bruhadhAraNyaka upanishath 2.4 “thasmAdhEvam vith SAnthO dhAnthO uparathas thithikshu: | samAhithO bhUthvA AthmanyEvAthmAnam paSyEth ||” (Thus, one who knows in this way, controlling internal and external senses, being detached from everything, being alert, should see paramAthmA in the AthmA), even Sruthi has identified these two (Samam and dhamam) as most important to have for the one who is to enjoy in upAsanam (bhakthi yOgam). In this manner, please find the meanings for the other noble qualities. Thus, to develop vivEka etc and Sama etc, further.
ettu nIkki – as said in thiruchchandha viruththam 114 “InamAya ettu nIkki” (removing the five entities of avidhyA (ignorance), karma (deeds of vice and virtue), vAsanA (impression of worldly matters), ruchi (repeatedly engaging with worldly pursuits) and prakruthi sambandham (connection with primordial matter, our physical forms) and the three thApams (AdhyAthmikam, Adhi bhaudhikam and Adhi dhaivikam) which cause deficiency), removing avidhyA etc which causes deficiency for AthmA through shrinkage of gyAna and thApathraya (three thApams) which are caused due to connection with body. Was it not previously explained about becoming free from karma in “thunba vinaigaLai viduththu“? There the past karmas which are hurdles for acquiring knowledge – hence no contradiction.
Alternatively – here it talks about removing eight aspects which cause harm to AthmA namely kAma, krOdha, lObha, mOha, madha, mAthsarya, agyAna and asUyA.
- kAma – The state of being unable to sustain without enjoying the desired object
- krOdha – The anger which arises on people who are near-by due to the non-fulfilment of that desire
- lObha – The greed towards an entity which is present near-by
- mOha – Being unable to distinguish between what is to be done and what is not to be done
- madha – The over-joyous feeling which occurs on attaining the desired object
- mAthsarya – Showing the greed practically on seeing others well-being
- agyAna – Not analysing the eventual harm which is done by these
- asUyA – Considering others’ good qualities as bad qualities
ettum ittu – as said in periya thirumozhi 1.2.7 “inamalar ettumittu” (submit the eight different flowers of the same species) and in periya thirumozhi 3.5.6 “gandha mAmalar ettum ittu” (will offer eight types of abundantly fragrant, best flowers), since each syllable of ashtAksharam is like a fragrant flower for him, just like those who submit eight types of flowers, one should meditate upon thirumanthram (ashtAksharam). It is said in thiruchchandha viruththam 77 “avan peyar ettezhuththum OdhuvArgaL vallar vAnam ALavE” (Those who prostrate before him with their eight limbs, worship him and recite his divine name of thiruvashtAksharam, are capable of ruling over parama padham) and thiruchchandha viruththam 78 “ArvamOdu iRainji ninRavan peyar ettezhuththum vAramAga OdhuvArgaL vallar vAnam ALavE” (Those who pray to his divine, beneficial feet, with affection which does not have any lowliness and recite the divine eight syllables of that swAmy without any disruption in the thoughts of their minds, are capable of ruling SrI vaikuNtam).
Alternatively, it talks about eight types of flowers such as ahimsA etc as said in “ahimsA prathamam pushpam pushpam indhriya nigraha: | sarvabhUtha dhayA pushpam kshamA pushpam viSEshatha: | gyAnam pushpam thapa: pushpam dhyAnam pushpam thadhaivacha | sathyam ashtavidham pushpam vishNO: prIthikaram bhavEth ||” (first flower is to not cause violence for other entities; second flower is to control the senses; compassion towards all beings is the third flower; patience is fourth flower and is best; knowledge is fifth flower; penance is sixth flower; meditation is seventh flower; truth is the eight flower; these eight flowers are very dear to vishNu), submitting eight types of flowers starting with ahimsA. Though what were already included in “vivEka SamAdhigaL” are mentioned here too, since these are practiced for the enjoyment of ISvara, there is no contradiction [due to repetition]. Hence these are said to be offering of flowers.
ettinAya bhEdhap pUvil sAndhodu dhEvakAriyam seydhu – as said in thiruchchandha viruththam 77 “ettinAya bEdhamOdu iRainji” (worshipping him with ashtAnga praNAmam (prostrating with eight limbs)) falling down without any pride, having ISvara as the object for mind and intellect, and having two feet, two hands and one head touching the ground as said in “manO budhdhi abhimAnEna saha nyasya tharAthalE kUrmavachchathura: pAdhAn chiras thathraiva panchamam” (Placing mind, intellect and ego, the head, two hands and two feet, and being on the ground like a tortoise); as said in thiruvAimozhi 5.2.9 “pUvil pugaiyum viLakkum sAndhamum nIrum malindhu” (having flowers, fragrance/incense smoke, lamp, sandalwood paste and water) and thiruvAimozhi 10.2.10 “sAndhodu viLakkam dhUbam thAmarai malargaL nalla Ayndhu koNdu” (preparing good sandalwood paste, lamp, fragrant smoke and vowing that all of these are for the lord), gathering the materials for thiruvArAdhanam in huge quantity without three defects such as thurAl (dust), mayir (hair) and puzhu (worm) which represent attachment towards pala (result), sanga (ownership) and karthruthva (doership); performing thiruvArAdhanam for bhagavAn as said in periyAzhwAr thirumozhi 4.5.1 “dhEva kAriyam seydhu” (serving bhagavAn).
uLLam thUyarAy – as said in thiruchchandha viruththam 75 “onRi ninRu naRRavam seydhu Uzi Uzhi thORellAm ninRu ninRavan guNangaL uLLi uLLam thUyarAy” (engaging the mind, meditating for a long time on the auspicious qualities of emperumAn, and carrying out penance without expecting any benefit, with a pure heart), starting with nithya karmAnushtAnam upto bhagavath ArAdhanam, the daily anushtAnams which are done with three types of sacrifice (pala, sanga, karthruthva thyAgam) and by meditating upon bhagavAn’s qualities, being qualified to engage in gyAna yOgam, and having pure heart being relieved from sins.
vArip punpulavagaththinuL iLaippinai adaiyavE viLakkinaik kaNdu – as said in “prakIrNE vishayAraNyE pradhAvantham pramAdhinam | gyAnAnkuSEna gruhNIyAth vaSyam indhriya dhanthinam ||” (The elephant which is like the senses and which is running in the vast forest which is worldly pleasures, and which will kill those who are caught by it, should be controlled by the hook which is the knowledge to discriminate between what is to be accepted and what is to be rejected), the senses should be controlled by knowledge. As said in mudhal thiruvandhAdhi 47 “vAri surukki madhak kaLiRu aindhinaiyum chEri thiriyAmal senniRIi” (the five sensory perceptions which are like elephants in rut; reducing the water [which is like enjoyment], ensuring that they do not wander in the streets of worldly objects such as sound, smell etc), just as the exultant elephants are controlled by reducing the water, the senses which are like elephants should be controlled by reducing worldly pleasures.
Not stopping with that, as said in thiruchchandha viruththam 76 “pun pula vazhi adaiththu arakku ilachchanai seydhu nan pula vazhi thiRandhu gyAna naRchudar koLeei” (One should block the lowly path of senses in reaching worldly pursuits such as Sabdham etc and seal it with shellac such that even their scent cannot follow. Then, one should open the path for senses to reach to the apt bhagavath vishayam to light the flame of knowledge), one should block the path of senses which go behind lowly matters which have the defects of being insignificant and temporary, and drying it totally by meditation about their lowliness to eliminating its scent, and engaging the senses in distinguished matters of bhagavAn. That is, creating the light of knowledge.
Being the one who has controlled the group of senses, to not have the senses such as ear etc not follow matters such as sound etc and keeping the senses inside oneself as said in thiruvezhukURRirukkai “aimpulan agaththinuL seRuththu” (keeping the senses inward and controlling them).
As said in the pAsuram from thirukkuRundhANdagam 18 “iLaippinai iyakkam nIkki“,
- eliminating the movement of five types of sorrows as said in yOga sUthram “avidhyA asmitha rAga dhvEsha abhinivESA: pancha klESA:” (Five types of sorrows are ignorance, pride, desire, hatred and great love),
- being seated in a seat as said in SrI bhagavath gIthA 6.11 “Suchau dhESE prathishtApya sthiram Asanam Athmana: | nAthyuchchritham nAthinIcham chElAjinakuSOththaram || (One should firmly establish a seat which is firm (made of wood etc), placed neither too high nor too low, with silk cloth, deer skin and kuSa (dharba) grass placed on top of each other [in reverse order – i.e., first grass on the seat, deer skin on top of that and silk cloth on top of the deer skin] in a pure place for oneself),
- focussing one’s vision on the tip of the nose as said in SrI bhagavath gIthA 6.13 “samam kAyaSirOgrIvam dhArayan achalam sthira: | samprEkshya nAsikAgram svam dhiSaS chAnavalOkayan ||” (Keeping the body, head and neck straight, holding the posture firm and unmoving, without looking around in any direction, focussing on the tip of one’s own nose [continued in next SlOkam]),
- turning the senses which are not fixed on anything, to be inwards,
- having devotion towards bhagavAn who is to be meditated upon, and continuously thinking about him
- with the knowledge which is shining, visualising the true nature of AthmA which is shining on its own, through the method identified in SAsthram
- becoming free from sins, by engaging in virtuous karma
For the one who has acquired a pure heart, by following this process, the knowledge acquired through yOgam for seeing bhagavAn, will first help him see the true nature of the self and then progress further.
Though pUrvAchAryas explained “viLakkinai vidhiyil kANbAr” as seeing bhagavAn, we should consider that nAyanAr has explained it in the context of AthmA only since meditating upon bhagavAn and seeing him are being mentioned subsequently. Even previously nAyanAr mercifully explained in sUthram 23 “vidhiyil kANum prathama madhyama dhaSaigaLai” in the context of AthmA. It is natural to have difference of opinions.
yOga nIdhi naNNi – As said in thiruchchandha viruththam 63 “yOganIdhi naNNuvArgaL” (those who are desirous of attaining you, through the path of meditation), attaining through the means of yOga
aRam thigazhu maRaiyOr manandhannuL amarndhu uRaiyum arumperum sudaraik kaNgaL sivandhil padiyE manavutkoNdu – To know bhagavAn as in,
As said in perumAL thirumozhi 1.7 “maRam thigazhum manam ozhiththu vanja mARRi aim pulangaL adakki idar bArath thunbam thuRandhu irumuppozhudhu Eththi ellai illAth thol neRikkaN nilai ninRa thoNdarAna aRam thigazhum manaththavar tham gadhiyai” (He grants superior refuge to his followers who have removed from their minds evil qualities such as murder, anger, cruelty, falsehood etc, along with their traces, who have controlled their senses such that they do not graze on worldly pursuits, who have got rid of karma which is a huge burden resulting in sorrow, who have not slipped from the good paths of yore, who have compassion towards others and who worship emperumAn five times in a day), bhagavAn who is the ultimate goal for the SrIvaishNavas who are eliminating the mind which is shining with murder, anger and cruely along with their trace, eliminating false aspects, controlling the senses from straying everywhere, eliminating the sins which cause sorrow, praising bhagavAn in three best times of the day, remaining steady without getting bewildered by some people as it was the case before, and hence who are having heart which is shining due to their compassion;
as said in periya thirumozhi 7.3.7 “maRaiyOr manam thannuL viNNuLAr perumAnai” (The lord of vaikuNtam who is residing in the hearts of brAhmaNas), the lord of nithyasUris who has the heart of the brAhmaNas as his abodes.
as said in periya thirumozhi 2.1.1 “mAdhava mAnavar thangaL sindhai amarndhu uRaiginRa endhai” (emperumAn is my lord who is firmly remaining and eternally residing in the heart of those men who have great penance), the lord who is eternally residing without any expectation in the hearts of men who have great penance;
as said in perumAL thirumozhi 2.7 “AramArvan arangan ennum arum perunjudar onRinaich chErum nenjinar” (Those whose heart will be united with the divine, great splendour (that is, bhagavAn) who is decorated with necklace on his chest), sarvESvaran who is mercifully having very radiant divine form which is decorated by ornaments.
As said in the pAsuram thiruvAimozhi 8.8.1 “kaNgaL sivandhu”, such emperumAn who is having divine form which resembles a dark cloud and is with beautiful limbs, weapons and ornaments, is held by the wise sages in their hearts as said in periya thirumozhi 7.3.1 “kaRRavar tham manavutkoNdu” (The wise men would have in their hearts).
Meditating upon such bhagavAn, in this manner.
nirantharam maRavAmai thodakkaRA smruthiyAy – For such dhyAnam (meditation), not having break as said in thiruchchandha viruththam 101 “nirandharam ninaippadhAga” (to think, without separating) and forgetfulness as said in periya thirumozhi 3.5.4 “mannu sEvadikkE maRavAmai vaiththAy” (you mercifully made me come towards you and not forget your beautiful, divine feet only, which are always remaining in the same manner), as said in thiruchchandha viruththam 78 “sOrvilAdha kAdhalAl thodakkaRA manaththarAy” (with affection which does not have any lowliness and without any disruption in the thoughts of their minds), at all times having love which is not captured by the worldly pleasures, being happy or sad based on union or separation with bhagavAn respectively, as said in chAndhOgya upanishath “sathva Sudhdhau dhruvA smruthi:” (When the mind is purified, continuous meditation will occur), being the continuous meditation on bhagavAn who is to be meditated upon, without any break.
kanavil mikka dharSana samamAy – As said in iraNdAm thiruvandhAdhi 81 “kanavil migak kaNdEn” (more than seeing him directly, through the mind, I saw him very clearly), to be not disturbed by the senses, to see him clearly through the knowledge in the mind. to be equivalent to physical vision as said in SrI bhAshyam lagu sidhdhAntham “sA cha smruthir dharSana samAkArA” (That remembrance is as good as seeing directly)
Agaththup pulgum athyartha priyamAy – That remembrance which is equivalent to direct vision, is like embracing a woman as said in thiruvAimozhi 10.4.6 “nALdhORum gyAnaththAl AgaththaNaippArkku” (for the mumukshus who place him in their hearts and always pursue him through gyAna in the form of bhakthi, and who enjoy him), mudhal thiruvandhAdhi 32 “Agaththu aNaippAr aNaivarE” (those who think of emperumAn [when he, of his own volition, comes with causeless mercy], will attain him), thiruvAimozhi 1.2.4 “ellaiyil annalam pulgu paRRu” (approach with devotion, such bhagavAn who is filled with bliss) and mudhal thiruvandhAdhi 50 “Arvam puriya parisinAl pulgil” (if worshipped in the path of love), becoming very affectionate due to the sweetness of bhagavAn who is meditated upon as said in SrI bhagavath gIthA 7.17 “priyO hi gyAninO’thyartham aham sa cha mama priya:” (For such gyAni, I am very dear and he too is dear to me).
vaigum siRappu vittuk kuRREval ennAdha ananya prayOjanamAy – It is said in
- periya thiruvandhAdhi 53 “nin pugazhil vaigum tham sindhaiyilum maRRinidhO nIyavarkku vaigundham enRaruLum vAn” (Instead of enjoying your qualities without any break, is the vaikuNtam you grant, more enjoyable?),
- thiruvAsiryam 2 “ulagupadaiththuNda endhai aRai kazhal sudar pUm thAmarai sUdudhaRku avAvAr uyirurugi ukka, nEriya kAdhal anbilinbIn thERal amudha veLLath thAnAm siRappu vittu oru porutku asaivOr asaiga, thiruvodu maruviya iyaRkai, mAyAp peru viRal ulagam mUnRinOdu nal vIdu peRinum koLvadheNNumO theLLiyOr kuRippE?” – due to great desire in enjoying the most enjoyable divine feet of sarvESvaran who is complete in qualities such as parathvam (supremacy), saulabhyam (easy approachability) etc., the AthmA has become fluid and cannot be seen as a single full entity, by the bhakthi which is acquired to that great desire, which has different states like sanga (attachment), kAma (love) etc, the great taste occurs and sustains the AthmA; leaving this great benefit, let those who suffer to accomplish lowly goals, suffer; in the hearts of those who can distinguish between essence and non-essence, will they have any thought to even accept even if they are offered great wealth, kaivalya (enjoying the self alone) which is greater than the previous one or mOksham which is declared as the supreme goal?
- As said in periya thiruvandhAdhi 58 “unadhu pAlE pOl sIril pazhuththozhindhEn mElAl
piRappinmai peRRu adikkIzh kuRREvalanRu maRappinmai yAn vENdum mAdu” – Having enjoyed your milk like enjoyable qualities, I don’t pray for reaching vaikuNtam and serving your feet there eternally and not having birth for ever; rather I pray for not losing the knowledge which is acquired, as the wealth
As said in these pAsurams, as this bhakthi is most enjoyable as an independent aspect and such meditation makes one remain indifferent towards the experience in paramapadham, such bhakthi is seen as the benefit, it is ananyaprayOjanam (not done for any other benefit).
vEdhanOpAsana sEvA dhyAnAdhigaL enRu sollumadhu sAdhya sAdhana bhakthiyAga SAsthra sidhdham – such bhakthi [yOgam] is known by the names vEdhanam, upAsanam, sEvA, dhyAnam etc and is acquired by the one who is endowed with the mind which has the impressions of karma [yOgam] and gyAna [yOgam], as said in Athma sidhdhi “ubhaya parikarmitha svAnthasya” (for the one who has the mind which is decorated with karma and gyAna), it is said in vEdhAntha SAsthram along with its explanations such as ithihAsas and purANas, as bhakthi [yOgam] which is accomplished by jIvAthmA as the means to attain the mercy of bhagavAn.
adiyen sarathy ramanuja dasan
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