Dear BhakthAs of Sriman NaarAyaNA : Sri MadhavakkaNNan is continuing with the blesesd kaimkaryam of posting his translations of the individual paaasurams of Thriuvaimozhi . I will provide some additional material dealing with the mood of NammAzhwAr that provides the frame work of AzhwAr's anubhavam of BhagavAn and His consort as SaraNya dampathis and his SaraNAgathi to them . I will refer to te works of paramapadha vaasis UtthamUr Sri Veeraraghavaacharya Swami , PrathivAdhi Bhayankaram ANNangarAcchArya Swamy and the sUthrams of AchArya Hrudhayam in these postings besides references to relevant Veda manthrams . Traditonal view holds that the four Sanskritic Vedas correspond to the spirit of the four Prabhandhams of NammAzhwAr ( Tamizh MaRais) . Thiruviruttham is related to Rg Vedam , ThiruvAsiriyam to Yajur Vedam , Periya ThiruvandhAthi to Atharva vedam and Thiruvaaimozhi to Saama Vedam . There is a common thread that runs across the four Sanskritic Vedams that are mirrored in the four Prabhandhams of NammAzhwAr . We will focus on them without emphasis on tight matching the individual Vedams to their counterpart prabhandhams in these postings . Wherever appropriate , we will quote the Veda Mantrams that would have a close kinship to the spirit of the paasurams of ThirukkuruhUr SatakOpan . Artha Panchakam : Jn~Ana and ajn~Ana Panchakams ************************************************* In an earlier postings during the celebrations for ANDAL , we covered the topic of artha panchakam in the context of the messages in Thiruppaavai paasurams ( Bhakthi Archives ) . We will take off from there and focus on the pentads of jn~Athavya (that which should be known ) ajn~Anam and jn~Anam . NammAzhwAr instructed us that Bhagavadh Vishayam is important and samsAram is unimportant . He wanted us to have the vivEkam (discriminating Knowledge) about the sorrows of samsAram and the blessedness of Bhagavadh anubhavam . VedAs are described as " traiguNya VishayA vedA : ". ther topics are (1) thyAjyam (2) upAdhEyam and (3) niradhisayAnandham .ThyAjyam deals with items that have to be cast aside , shaken off . upAdhEyam is associated with the acts that make us firmly hold onto the most important entities and principles such as BhagavAn's sacred feet thru mUla Manthram , dhvayam and carama slOkam ( Rahasya thrayams ) as revealed to us by our AzhwArs and AchAryAs . NiradhisayAnandham ( anthamil pErinbam ) is the bliss of Moksham resulting from saraNAgathi with its five angAs that incorporates ThyAjyam , UpAdhEyam and leads to niradisayAnandham . Five Jn~Athavya ajn~Anams ( Panchakams ) **************************************** 1. PARASVAROOPA AJ~NAANAM : Forgetting the Lord and His consort through samsAra klEsams ( Bheethis ) as referred to by NammAzhwAr , " maRanthEn unnai munnam " . 2. AATHMA SVAROOPA AJ~NAANAM : " NammAzhwAr's paasura vaakhyams describing this category of ajn~Anam are : " yaanE yennaiaRiyahilAthE " . 3. VIRODHI VISHAYA AJN~AANAM : SatakOpan's aruLiccheyal vaakyams in this context are : " Odiya muzhanRum uyirkaLE konREn uNarvilEn " 4. UPAAYA VISHAYA AJN~AANAM : Lack of knowledge about the means is referred to here . PaarAnkusA's blessed words are : " piRavi nOyh aRuppAnENilEnirunthEn " . 5. PURUSHAARTHA VISHAYA AJN~AANAM : Here the reference is to the wrong kind of knowledge that leads one astray and results in not eulogizing the SaraNYan . AzhwAr's anguish is expressed as : " Azhiyankai ammAnai yEthtAthayartthu " . The artha pancha ajn~nam results from the rajO and tamO guNAs .GeethAchAryan has elaborated on them in His instructions to ArjunA in the SamsAric battle field of KurukshEthram . The dominance of Satthva guNam leads to Jn~Anam characterized by its pentad . JN~ATHAVYA JN~AANA PANCHAKAMS ****************************** NammAzhwAr instructs through his prabhandhams , the five branches of Jn~Anam that should be known by the seekers of liberation from the samsAric terrors. 1. PARASVAROOPA JN~AANAM : the abhyAsam ( ways of practise) to recognize Him as being seated in one's heart cavity ( " ninnai nenjil uyyum vahai uNarnthEn " ). 2. AATHMA SVAROOPA JN~AANAM : The development of discriminating knowledge to know the nature of that , which is seated in one's heart cavity as antharyAmi brahmam ( " ninRa onRai uNarnthEnukku " ). 3. VIRODHI VISHAYA JN~AANAM : An understanding of the enemies that stand in the way of aathma svarUpa jn~Anam , the chathrus or VirOdhis and an understanding of them is referred to here . AzhwAr's words are : " ahaRRa nee vaittha maayavallaimpulankaLAmavai nankaRinthanan ". When this knowledge is possessed by the prapannan , then he fully comprehends the nature of the five senses that drag him away from Bhagavadh Vishayam . 4.UPAAYA VISHAYA JN~AANAM : The knowledge of the means to avoid the cycles of births and deaths through the practise of Bhakthi yOgam or Prapatthi yOgam . The prayer for knowledge of the means to avoid rebirth is couched in AzhwAr's moving words: " iruL tarumaa gyAlatthuL inippiRavi vEndAm " . 5. PURUSHAARTHA VISHAYA JN~AANAM : The right knowledge that it is throughb His KrupA that we become blessed and the mahA visvAsam in Him as the never-failing saviour is referred to here . AzhwAr's word-clue is : " avanathu aruLAl uRal poruttu yennuNarvinuLLE irutthinEn " . The predominance of satthva guNa prAchuryam leads to the blessed state of acquisition of Jaathavya panchaka jn~Anam through performing SaraNAgathi under a qualified AchAryA . This way , one gets the katAksham of Madhusoodhanan at the time of birth ( jaayamAna kaala katAksham ) and becomes imbued with Satthva svarUpam and becomes mumukshu . TWO KINDS OF SAMBHANDHAM ************************* One is achith sambhandham and the other is NaarAyaNa sambhandham .The former produces haani and danger by invoving us in the afflictions of samsAram . The latter ( NaarAyaNa Sambhandham ) showers us with auspiciousness that are lasting and underlines our unchangable relationship to our Lord ( " ThirumAlE naanumunakku pazhavadiyEN ") and leads to Moksham . The two categories of people , who overcome the ajn~nams and become enriched with the five kinds of Jn~Anams are: (1) karma khAnda nishtars and (2) BhagavathAs/ Thondars . They are called alternatively as anthaNar maRayOrkaL and adiyAr thondarkaL/saara vitthukkaL . The anthaNar maRayOr is saluted by AzhwAr as , " theeyOmpu kaimmaRayAr , thuNai nool maarvinanthaNar" . The NaarAyaNa paarAyaNAs or the Thiru nAraNan thondars are called Koyilil vaazhum VaishNavan or " aNi arangan ThirumuRRatthu adiyAr , Thiru NaaraNan thondar " . NammAzhwAr describes himself as the Thiru NaaraNan murratthu adiyaar .The thirst for KaNNan ( KrishNa thrushNA ) of SatakOpan is saluted by Parasara Bhattar this way : " rishim jushAmahE KrishNa thrushNa tattvamivOdhitham " . Using the Vedic analogy , ParAsara Bhattar compares NammAzhwAr , the Rishi doing yaj~nam as the embodiment of Bhagavadh prEmai in his Sri RangarAja sthavam . NammAzhwAr and AchArya Hrudhayam ********************************** NammAzhwAr is the VaguLa bhUshaNa bhasakarOdhayam in the words of the AchAryA ,who blessed us with AchArya Hrudhayam . He is the sunrise that dispels ajn~nam and nourishes the artha panchaka jn~Anam in us through his aruLiccheyalkaL . He is our pramAthA . His birth was hinted by SukAchAryA in Bhaagavatham through his never -failing words as a Rishi ( Aarsha pramANam ) .He said that in kali yugam , several NaarAyaNa paarAyaNAL will incarnate on the banks of TamraparaNee river , KruthamAlA river, Payasvinee river , CauvEry river and MahA nadhi in Dramida dEsam . The birth of NammAzhwAr at ThirukkuruhUr on the banks of Taamraparanee river is alluded to here . The salutations of AchArya Hrudhaya grantha karthA *************************************************** This great pramAthA ( NammAzhwAr ) , who used pramANam ( saasthrAs ) to establish the supremacy of Sriman NaarAyaNA as pramEyam ( the one to be understood as the jagadh kaaraNam ,RakshaNamm and SamhAram ) . The exact words in AchArya Hrudhayam are : "SataraiOtti mathAvaliptharkku ankusamittu , nadAviya kooRRamAi " ninRavar SatakOPar .These words break into following four subdivisions : 1.SataraiOtti (2) Mathavaliptharkku(3) ankusamittu and (4) nadAviya kUrramAi . He is SatakOpar , one who angrily drove away the sata vaayu or Satars , who engaged in propagating darsanams of their own , which used sushka tarkams that wont stand up before the parathvam of Sriman naarAyaNA .Therefore , he engaged in the relentless effort to set things straight and drove away kudhrushtis /Satars from propagating ajn~Ana panchakam . This is the meaning of "SataraiOtti " , which SatakOpa stands for . Mathavaliptharkku and ankusamittu : Being ParAnkusA , he controlled the rampaging elephants running around causing destruction thru their spread of vipareetha Jn~Anam with the use of ankusam (goad ) . nadAviya kooRRamAi : He was the mrthyu ( kooRRam or samhAra mUrthy ) to the samsAric afflictions of chEthanAs , who was in the range of his eye sight or those who read his prabhandhams and declared , " tvadh paadha mUlam saraNam prapadhyE " in recognition of him as the divya PaadhukhA of the Lord . AzhwAr's samslEshams and VislEshams ************************************ (To be continued )
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