SrI UpakAra Sangraham -- III (19)

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srI:

 

SrI UpakAra Sangraham - III (19)

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niryANa adikAram

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Section - 10: SrI NammAzhvAr reveals all these so far described, in the first

verse of his work, Thiruviruttham.

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Sub-section: 3- The six meanings in this verse

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After showing the different aspects of spiritual knowledge contained in the

AzhvAr’s first-ever verse, SwAmi Desikan now proves that the verse also

contains six main messages in a short form, in this sub-section:

ingu ‘imaiyOr thalaivA’ enkiRa ithilE SEshiyAi prApyamAna

brahmasvaroopamum, ‘yAm’ enkiRa ithilE SEshbhootanAi prAptAvAna

pratygAtm-svaroopamum, ‘uyir aLippAn’ enkiRa ithilE

nirupAdhika-SEshavrutti-viSESha-roopa-mAna phalasvaroopamum, ‘poi ninRa

j~nAnamum pollA ozhukkum azhukkudambum’ enkiRa idatthilE

SEshvrutti-virOdhi-svaroopamum, ‘kEttaruLai adiyEn ceyyum viNNappamE’ enkiRa

ithilE virOdhi-nivartana-vyAjamAi sOpadhikamAna

sAstreeya-SEshavrutti-viSEshamum, ‘imaiyOr thalaivA’, ‘adiyEn’ enkiRa

ithilE prApyamAna brahmasvroopam muthalAna artha-pancaka-tthinudaiya

anusandhAnatthiRku ancuruvANiyAna sambandha-viSEshamum curunga anusandhEyam.

AkaiyAl, mEl aruLic ceyyumathellAm ithin visthAramAkiRathu.

Now, we shall take up the six messages one by one:

(1) ‘imaiyOr thalaivA’ enkiRa ithilE SEshiyAi prApyamAna brahmasvaroopam

–

‘imaiyOr thalaivA’ -- In this expression, we must know the nature of

Brahman, Who is the SEshi, Master, to be attained by us.

(2) ‘yAm’ enkiRa ithilE SEshabhootanAi prAptAvAna pratygAtm-svaroopam.

In the expression, ‘yAm’, we must learn that the nature of the individual

Atma is SEsha, servant, who should attain the Lord, Brahman.

(3) ‘uyir aLippAn’ enkiRa ithilE nirupAdhika-SEshavrutti-viSESha-roopa-mAna

phala-svaroopam, --

From the expression, ‘uyir aLippAn’, one should learn the nature of the

fruit or final result, which is the hindrance-free and continuous special

service to the Lord.

(4) ‘poi ninRa j~nAnamum, pollA ozhukkum, azhukkudambum’ enkiRa idatthilE

SEshavrutti-virOdhi-svaroopam --

From the expression, ‘poi ninRa j~nAnamum, pollA ozhukkum, azhukkudambum’,

we are cautioned about the nature of the enemies to the service. That is, wrong

knowledge, wrong conduct and impure body are the three main blocks which prevent

us from attaining the ultimate goal.

(5) ‘kEttaruLai adiyEn ceyyum viNNappamE’ enkiRa ithilE

virOdhi-nivartana-vyAjamAi sOpadhikamAna sAstreeya-SEshavrutti-viSEsham --

The expression, ‘kEttaruLAi adiyEn ceyyum viNNappamE’ reveals the

scripture-sanctioned conduct which is to be adopted for the sake of removing the

blockage in the way of our attaining the goal.

(6) ‘imaiyOr thalaivA’, ‘adiyEn’ enkiRa ithilE prApyamAna

brahmasvroopam muthalAna artha-pancakatthinudaiya anusandhAnatthiRku

ancuruvANiyAna sambandha-viSEsham ---

From the expressions, ‘imaiyOr thalaivA’, ‘adiyEn’ etc., we learn the

five things that should be known by every seeker after mOksha (salvation), such

as Brahman, jIva etc., along with the relationship among them. These five things

as stated in the scripture are:

“prApyasya brahmaNo roopam prAptuSca pratyagAtmanah /

prAptyupAyam phalam caiva tathA prApti-virOdhi ca //

vadanti sakalA vEdAh sEtihAsa-purANakAh //†(HAreetasamhita)

(The nature of the goal to be attained, namely, Brahman, the nature of the

individual soul who is the seeker of the attainment, the means of attainment

(upAya), the fruit resulting from it and so also the hindrance to the attainment

of Brahman – all the Vedas along with itihAsAs and purANAs speak about these

five.)

‘curunga anusandhEyam’ -- These five things and the special connection among

them are to be learnt briefly in this verse.

SwAmi Desikan then concludes this sub-section thus:

AkaiyAl, mEl aruLic ceyyumathellAm ithin visthAramAkiRathu. ---

Therefore, whatever is stated hereafter (by the AzhvAr) is the elaboration of

this verse.

 

 

(To continue)

dAsan

Anbil S.SrInivAsan

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