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srI:

SrI  UpakAra  Sangraham - III (19)
-- 
niryANa adikAram
-- 
 Section - 10: SrI NammAzhvAr reveals all these so far described, in the first 
verse of his work, Thiruviruttham.
---- 
Sub-section: 3- The six meanings in this verse 
----  
        After showing the different aspects of spiritual knowledge contained in 
the AzhvArâs first-ever verse, SwAmi Desikan now proves that the verse also 
contains six main messages in a short form, in this sub-section:
        ingu âimaiyOr thalaivAâ enkiRa ithilE SEshiyAi prApyamAna 
brahmasvaroopamum, âyAmâ enkiRa ithilE SEshbhootanAi prAptAvAna 
pratygAtm-svaroopamum, âuyir aLippAnâ enkiRa ithilE 
nirupAdhika-SEshavrutti-viSESha-roopa-mAna phalasvaroopamum, âpoi ninRa 
j~nAnamum pollA ozhukkum azhukkudambumâ enkiRa idatthilE 
SEshvrutti-virOdhi-svaroopamum, âkEttaruLai adiyEn ceyyum viNNappamEâ 
enkiRa ithilE virOdhi-nivartana-vyAjamAi sOpadhikamAna 
sAstreeya-SEshavrutti-viSEshamum, âimaiyOr thalaivAâ, âadiyEnâ 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)  âimaiyOr thalaivAâ enkiRa ithilE SEshiyAi prApyamAna brahmasvaroopam 
â 
 âimaiyOr thalaivAâ --   In this expression, we must know the nature of 
Brahman, Who is the SEshi, Master, to be attained by us.
(2)  âyAmâ enkiRa ithilE SEshabhootanAi prAptAvAna pratygAtm-svaroopam.  
In the expression, âyAmâ, we must learn that the nature of the individual 
Atma is SEsha, servant, who should attain the Lord, Brahman. 
(3)  âuyir aLippAnâ enkiRa ithilE 
nirupAdhika-SEshavrutti-viSESha-roopa-mAna phala-svaroopam, -- 
        From the expression, âuyir aLippAnâ, one should learn the nature of 
the fruit or final result, which is the hindrance-free and continuous special 
service to the Lord.    
(4)  âpoi ninRa j~nAnamum, pollA ozhukkum, azhukkudambumâ enkiRa idatthilE 
SEshavrutti-virOdhi-svaroopam -- 
        From the expression, âpoi ninRa j~nAnamum, pollA ozhukkum, 
azhukkudambumâ, 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)  âkEttaruLai adiyEn ceyyum viNNappamEâ enkiRa ithilE 
virOdhi-nivartana-vyAjamAi sOpadhikamAna sAstreeya-SEshavrutti-viSEsham --  
        The expression, âkEttaruLAi adiyEn ceyyum viNNappamEâ 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)  âimaiyOr thalaivAâ, âadiyEnâ enkiRa ithilE prApyamAna 
brahmasvroopam muthalAna artha-pancakatthinudaiya anusandhAnatthiRku 
ancuruvANiyAna sambandha-viSEsham ---
        From the expressions, âimaiyOr thalaivAâ, âadiyEnâ 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:
 âprApyasya brahmaNo roopam prAptuSca pratyagAtmanah /
  prAptyupAyam phalam caiva tathA prApti-virOdhi ca //
  vadanti sakalA vEdAh sEtihAsa-purANakAh //â  (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 â all the Vedas along with itihAsAs and purANAs speak 
about these five.)
âcurunga anusandhEyamâ -- 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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