srImadh varavaramunayE nama:
srI vAnAchala mahAmunayE nama:
81. anushtAnam sAdhanamAgAthu.
Translator's note: bhagavAn is the only upAyam to achieve anything. It is only by his sanction everything happens. karma, gyAna, bhakthi yOgams are all achEtanam (insentient - not knowledgable) - they are just processes. bhagavAn is parama chEthanan (supreme sentient being). Seeing one perform karma, gyAna, bhakthi yOgams, he sanctions the result for the act performed by the jIvAthmA. So, he, who benedicts the ultimate goal, is the true means. For a prapanna, such anushtAnams will become part of his kainkaryam since he still performs all karmAs that are applicable to him according to varNAsrama dharmam and sistAchAram (elders acts), but he does not expect anything in return from bhagavAn for such acts. This is elaborated in mumukshuppadi sUthram 271 "karmam kainkaryaththil pugum" (கர்மம் கைங்கர்யத்தில் புகும்) - prapanna's anushtAnams such as sandhyAvandhanam, etc will become part of his kainkaryam towards bhagavAn.
Whatever is rejected in sAsthram, indulging in such practices is not our refuge.
- As krishNa says "sarvadharmAn parithyajya", some may say "since krishNa says give up all dharmams, it means accept adharmam" (taking the literal opposite meaning).
- But that is not acceptable since there is no specific injunction to indulge in adharmam.
- Is it not implied? When we say give up all dharmam, does it not implicitly mean accept adharmam?
- No, because "dharmam" here does not mean "rejection of adharmam", it only means "following what is ordained in sAsthram".
- But, even if we assume that "dharmam" can mean "rejection of adharmam" - so give up dharmam means give up rejection of adharmam (meaning accept adharmam) - in this context we cannot apply this.
- Because, if we look at the nature of prapannan, bhagavAn and the result - accepting adharmam is not at all meaningful.
- bhagavAn by nature would like everyone to reject adharmam
- prapannan who wants to please bhagavAn would not indulge in adharmam
- indulging in adharmam will not please bhagavAn
விஹிதாசரணமும் நமக்கு ரக்ஷகமன்று.
திருவடிகளில் கைங்கர்யமே யாத்ரையாகப் பெறவேணுமென்று வாக்யசேஷமாய்க் கிடக்கிறது.
நூறாயிரம்வரி எழுதிக்கிடந்தாலும் அவற்றில் போகாதே தாத்பர்யத்தை க்ரஹித்திருக்குமவர்கள் "மாதவன் பேர் சொல்லுவதே ஓத்தின் சுருக்கு" என்றிருக்குமவர்கள்.
There are thousands of lines written in sAsthram. But the intelligent ones, will not focus on so many of them but will be fully focussed on the essence of sAsthram which is glorifying bhagavAn's divine names. This is highlighted by bhUthathAzhwAr in iraNdAm thiruvanthAdhi pAsuram 39.
உத்தமன் பேர் ஏத்தும் திறம் அறிமின் ஏழைகாள்
ஓத்ததனை வல்லீரேல் நன்று அதனை மாட்டீரேல்
மாதவன் பேர் சொல்லுவதே ஓத்தின் சுருக்கு
த்வரித்திலராகில் அவன் வைலக்ஷண்யத்தில் ஜ்ஞாநம் இல்லையாகக் கடவது. இங்கே கால் பாவிற்றாகில் ஸம்ஸாரத்தில் தண்மையில் ஜ்ஞாநமில்லையாகக் கடவது.
URRam - desire; negizhugai - giving up. When we become attached to bhagavAn, we automatically give up attachment towards other upAyams. When our attachment towards bhagavAn drops, that leads to attachment to other worldly pleasures.
Translator's note: This is most precisely explained by piLLai lOkAchAryar in srIvachana bhUshaNam sUthram 115. "prApakAntharap parithyAgaththukkum agyAna asakthigalanRu; svarUpa virOthamE prathAna hEthu" (ப்ராபகாந்தரப் பரித்யாகத்துக்கும் அஜ்ஞாந அசக்திகளன்று; ஸ்வரூப விரோதமே ப்ரதாந ஹேது) - The main reason for giving up other upAyams such as karma, gyAna, bhakthi yOgams is due to the fact that they are contradictory to the nature of jIvAthmA and not due to lack of knowledge and ability in such upAyams. The jIvAthmA is totally subservient and dependent on bhagavAn and should never indulge on self-efforts (even if fully capable) to achieve the ultimate goal. In the subsequent sUthrams, this principle is explained by piLLai lOkAchAryar and mAmunigaL beautifully explains these principles in his commentary.
Translator's note: It is explained in the above srI rAmAyaNa slOkam that when srI rAma went to perform thiruvArAdhanam to his family deity "srIman nArAyaNan" (who will eventually be established as srIranganAthan in srIrangam), he was accompanied by sIthA pirAtti who has beautiful broad eyes. Here, srI rAma himself worshipped srIman nArAyaNa to himself demonstrate to others how his worship should be performed. Our pUrvAchAryas have always insisted that when we approach bhagavAn, we go through the purushakAram (recommendation) of pirAtti only and we serve them together only. nammAzhwAr also highlights this principle of bhagavAn being an ocean of auspicious qualities in thiruvAimozhi 10.7.1 "senjoRkavigAL uyirkAththAtcheymmin" (செஞ்சொற்கவிகாள் உயிர்காத்தாட்செய்ம்மின்) - Oh, great poets! (nampiLLai and periyavAchAn piLLai highlight that mudhalAzhwArgaL are addressed here) you first protect yourself when you start glorifying the divine auspicious qualities of bhagavAn, since bhagavAn is an ocean of such qualities and you can easily be drowned.