Ten Words Author: madhurakavi dasan TCA Venkatesan First Edition: 2008

Transcription

1 sri: srimathe ramanujaya nama: Ten Words Author: madhurakavi dasan TCA Venkatesan First Edition: 2008 Copyright All Rights Reserved

2 Ten Words Ramanuja s Ten Words... 3 Embar s Ten Words... 5 Bhattar s Ten Words... 8 Kandhadaiyandan's Ten Words... 9 P B Annangaracharyar s Ten Words

3 Ten Words Ramanuja s Ten Words Ramanuja's divine ten words told to Mudhaliyandan Mudhaliyandan fell at the feet of Ramanuja and asked him the following "Please explain the difference between us (who wear the sacred thread, recite the Vedas and have the status of acharyas) and bhagavatas such as Pillai Uranga Villi Dasar (who are always sishyas, who don't wear the sacred thread and who don't recite the Vedas). Ramanuja replied "I have been meaning to explain this to you and now you have asked me about it yourself". He then collected these ten words from all the Vedas, Itihasas and Puranas and which lay hidden in the divine works of the Azhvars and gave them to Mudhaliyandan. 1. The difference between us and them. Being acharyas, we have to go everywhere in this world to save all beings. Not having this duty, they stay detached from others in this world and remain close to Sriman Narayana ("nattarodu iyalvozhindhu narananai nanniname" - Thiruvaymozhi ). 2. The difference between other divine places and Srirangam (Koil), Thirumalai (Malai) and Kanchipuram (Perumal Koil). Instead of staying in one of the primary divyadesams and living without fear, we keep going from one divine place to another, like a person who holds on to a float with one hand while swimming with the other hand. Whereas, they stay in a primary divyadesam such as Srirangam, Thirumalai and Kanchi and live without a burden, like a person who is in the top section of a boat. 3. The difference between other Azhvars and Periyazhvar. We are like the other azhvars who sometimes sing verses pushing Him away, being angry with Him, etc and who sometimes sing mangalashasanam for Him ("kalakkangalum therramumay" - Thiruvaymozhi 6-3-2). They are like Periyazhvar singing only His mangalashasanams ("kalakkamilla narravamunivar" - Thiruvaymozhi ). 4. The difference between the ocean and the beach. We get caught in this samsaric ocean and tossed by its relentless rain and great wind, we suffer in its joys and sorrows. They are like a ship anchored to a bay in the beach and holding on to the Lord are steady ("thalardhal athanarugum sarar" - Irandam Thiruvanthathi 45, "tharu thuyaram thadayel" - Perumal Thirumozhi 5-1). 3

4 5. The difference between a small atom and the loftiest mountain. We hold on to our birth class, gotram and sutram and are stuck within it. They have only the knowledge of the relationship between the soul and the Lord and consider its practice as their class, gotram and sutram. 6. The difference between sugarcane and sugar. We break our teeth by biting on the Vedas which is like sugarcane. They enjoy the Dvaya mantra which is like sugar and is the essence of the Vedas. 7. The difference between land and the sky. We are afraid and confused like those in this world (lila vibhuti) ("mannul ennaip perral" Thiruvaymozhi 7-1-6, "aruviththinrida anji ninnadainthen" Periya Thirumozhi 7-7-1, "pala ni kattip paduppayo" - Thiruvaymozhi 6-9-9, "thirumale ini seyvathonrariyen" - Periya Thirumozhi 7-7-9). They are without fear and steady like those in His divine abode (nitya vibhuti) ("inge thirinthrkizhukkurren" - Thiruvaymozhi , "vanuyarinbameythilen" - Thiruvaymozhi 8-1-9, "nambuvar pathi vaikuntham kanmin" - Kanninun 11, "seyththalai ezhu narruppol avan seyvana seythukol" Periyazhvar Thirumozhi 3-7-9). 8. The difference between night and day. We remain confused in the darkness that is the Vedas. They use the light which is His thousand divine names ("perayiramodhina" - Periya Thirumozhi ), walk steady with His guidance ("madhavan than thunaiya nadandhu" - Periya Thirumozhi 3-7-4) in the path shown by Him in Bhagavad Gita (Carama Shloka) ("mayan anru aivar dheivath therinil seppiya githaiyin semmaip porul" - Ramanuja Nootrandadhi 68). 9. The difference between an ordinary thing and a jewel. We keep reciting the Gayatri mantra during the sandhya times ("manthiraththai manthiraththal maravathenrum vazhuthiyel vazhalam mada nenjame" - ThirunedunthANdagam 4). Instead of that ("anthiyalam payan angen" - Mudhal Thiruvandadhi 33), they think ony about the jewel amongst the mantras which is the Dvaya mantra. 10. The difference between an ordinary woman and a virtuous woman. We are attached to the vaidika rituals and worship the Lord through the devatas such as Agni and Indra. Therefore, we appear to be like a woman who is not faihtful to her husband. They are attached only to Him and do not care about anyone else. Therefore, they are like pativratas. 4

5 Ramanuja then said that this can be seen with Perumal (Sri Rama who was attached more to Guha, the vanaras and Vibeeshana than to the Rishis), Namperumal (who was attached more to Thiruppanazhvar than to Loka Saranga Muni), Appan (Srinivasa who was attached more to Kurumbaruththa Nambi than to the king Thondaiman) and Periya Nambigal (who performed last rites for Maraneri Nambi). He then told Mudhaliyandan that if all Srivaishnavas follow these meanings everyday, they would not sin against bhagavatas who do not wear the sacred thread and therefore would attain the Lord's divine feet. Embar s Ten Words Bhattar asked his acharya Embar once "What are the characteristics of a Srivaishnava?" In reply, Embar gave ten characteristics which are asserted in all Vedas. The history of these ten words is: Lord Sriman Narayana is the ocean. Nammazhvar is the dark cloud that extracts the divine nectar which is His mercy, from this ocean. It then pours this on the mountain which is Nathamunigal. This rain then runs down the rivers on the mountain which are the purvacharyas. It then gathers in the lake which is Ramanuja. From this lake it comes out through the outlets which are our acharyas and pours into the fields which is this samsara. This is the essence of a shloka by Embar. These ten words state that if a chetana looks to Him alone then he can be free from worries ("eththinal idarkkadal kidaththi" - Thirucchandha Viruttham 115) and that at the end of this life he will attain the Lord's divine feet. The sishya should be most grateful to the acharya who gives him these divine words. He should then think about them till they become entrenched in his mind. If he misses even one amongst the ten, he would consider that his conformity to all of them is gone. Those who are steady in these will reach His abode. 1. A prapanna looks only for the Lord's grace. "kana varay enru kannum vayum thuvarnthadiyen" - Thiruvaymozhi "kangulum pagalum kan thuyilariyal" - Thiruvaymozhi "pakkam nokki ninralandhen paviyen kanginrilen" - Thiruvaymozhi "prapannashsatako yadvat" 2. Getting even that grace only by His wish. "unnalallal yavaralum onrum kurai venden" - Thiruvaymozhi "unakkup pani seydhirukkum thavamudaiyen" - Periyazhvar Thirumozhi "yane nee ennudaimaiyum neeye" - Thiruvaymozhi "enatharuyir avan kaiyadhe" - Thiruvaymozhi "iniyun thiruvarulalanrik kapparidhal" - Thiruviruththam 62 5

6 "semam senkonarule" - Thiruviruththam 27 "seyththalai ezhunatrup pol avan seyvana seydhu kolla" - Periyazhvar Thirumozhi Those who seek this goal will not worship any other devata. "marandhum puram thozha mandhar" - Nanmugan Thiruvandhadhi 68 "thazhcchi matrengum thavirndhu ninthalinaikkizh vazhcchi" - Thiruvaymozhi "koorarazhi vensangendhik kodiyen pal varay" - Thiruvaymozhi "kandarigazhvanave kadhalan than seythidinum kondanaiyallal ariyak kulamagal pol" - Perumal Thirumozhi 5-2 A virtuous wife is one who, even if her husband does not live with her, will not look at another man. 4. Giving up association with those who worship other devatas, even if it requires great effort. "ennadhe irupparai iraippozhudhum ennom" - Periya Thirumozhi "ennadha manidaththai ennadha pothellam iniyavare" - Periya Thirumozhi "sadaith dhevar tham thuvakkaip parathozhivathe" "paranthamaththaip patruvadhe" "prakrutannam tyajet" "tasya prakruti lakshanam" "dvishadannama na bhoktavyam dvishantam naiva bhojayet pandavan dvishase rajan! mama prana hi pandava: " - Mahabharatam Uttara Kandam Such association is like mixing lime with sandal. The example for this disassociation is: while water is not directly affected by fire, it can get heated by the same fire when it is placed in a vessel. 5. Living in divyadesams. "nallargal vazhum nalirarangam" - Nacchiyar Thirumozhi 11-5 "atrapatrar sutrivazhum andhaneer arangam" - Thirucchandha Viruththam 52 "vengadaththai pathiyaga vazhveergal" - Nacchiyar Thirumozhi 8-9 "emperuman ponmalaimel EdhEnumAvEnE" - Perumal Thirumozhi 4-10 Pillai Thirunaraiyur Araiyar asked Bhattar "Please give me a word in which I can take refuge". Bhattar replied "If one were to go often to divyadesams, even if only with a false desire, it would still gain that person liberation at the time of his death". 6

7 6. Having only the desire for gaining the liberation through His grace (and not having to do anything for it). "therudiyagil nenje vanangu thinnamari" - Thiruvaymozhi "sakrudeva prapannaya" - Ramayanam Yuddha Kandam "sakrut krutonjali:" - Stotra Ratnam Giving up improper conduct. Sins against the Lord, against His devotees and against both without reason are done for the purpose of material gains and other desires. These should be given up even if it requires the greatest of efforts. 8. Melting one's heart with the verses of Azhvars. "mindar payndhunnum sotrai vilakki naykkidumin neere" - Thirumaalai 14 "bumi barangal unnum sotrinai vangip pullaith thinimine" - Periyazhvar Thirumozhi "ennakkanda viralgalal iraippozhudhum ennagiladhu poy unnakkanda tham ooththai vaykkuk kavalamundhukinrarkal" - Periyazhvar Thirumozhi "unna nal pasiyavathonrillai OvAdhE namo narana enru enna nalum irukkesuch sama vedha nanmalar kondu una padham nanna nal avai thaththurumagil anru enakkavai pattini nal" - Periyazhvar Thirumozhi "thariththirunthenagave tharakanappor viriththu uraiththa vennagaththunnaith theriththu ezhudhi vasiththum kettum vanangi vazhipattum pusiththum pokkinen podhu" - Nanmugan Thiruvandhadhi 63 "nagaramarul purindhu nanmugarkup pu mel pagara marai payantha panban peyarinaiye punthiyal sinthiyathu Othi uru ennum anthiyalam payanangen" - Mudhal Thiruvandhadhi Being with those whose hearts are melting with the verses of Azhvars. "vazhatpattu ninreerulleerel" - ThiruppallaNdu 3 "thondeer elleerum vareer" - Thiruvaymozhi "ellarum pondharo" - Thiruppavai 15 "aniyarangan mutraththadiyargal thangal inbamigu perunkuzhuvu kandu" - Perumal Thirumozhi 1-10 "avan adiyar nanimak kalavi inbame nalum vaykka" - Thiruvaymozhi "avanadiyar" - Thiruvaymozhi "thiruvudai mannar" - Thiruvaymozhi "veraga EththiyiruppArai vellume matravaraich saththiyiruppar thavam" - Nanmugan Thiruvandhadhi 18 "adiyargal kuzhangalai udan kooduvadhu enrukolo" - Thiruvaymozhi "andhamil perinbaththu adiyarodu irundhamai" - Thiruvaymozhi

8 "peralan perodhum periyorai orukalum pirigilene" - Periya Thirumozhi Forgetting what has been done thus far for the acharya, and crying for the service that has been missed. Bhattar s Ten Words Bhattar's divine ten words told to Nanjeeyar The ten words that Bhattar told Nanjeeyar tell the ways for a prapanna to avoid dangers and live without fear. Just as a ship in the ocean could get damaged or destroyed by uncontrollable wind, by hidden rocks or mountains, by a giant wave, by contact with gigantic sea creatures, etc, so too known and unknown offences committed against His devotees can hurt the prapatti perfromed by a prapanna. Those who listen to these ten words and follow them can live without fear of such obstacles. 1. Even by giving up one's body, wealth and life, do one service to the acharya such that he always remembers it in his divine heart. 2. Do one service to the Lord which all His devotees will praise, which will please His divine heart and which even one's own heart will appreciate. 3. Do the same as above in the matter of His devotees. Always behave such that Srivaishnavas praise one as a person with good qualities and as a person who performs good service to the Lord and His devotees. 4. If a person seeks the ephemeral things of this world and for gaining them prays in private (thinking no one will know of it) to other devatas and associates with those who pray to these devatas, then the Lord who is witness to all thoughts and acions will laugh at that person. Therefore, avoid doing that. 5. Just as a rat goes after a object with a bad smell and gets trapped, so too a person who desires base things will get trapped by the associated food, place and bed, lose his good knowledge, gather base knowledge and will lose his association with Srivaishnavas. Even if great danger were to happen to one's life, one should remain steady and not do the things described above. The examples for this are Periya Nambi and Kooratthazhvan. 6. Do not focus on the ordinary sastras and instead focus on the special sastra which is bhagavat vishayam. Even in matters of performing rituals, do the same. One has to be steady in this and not have any doubts. There is no need to question this as "This is possible only for a few such as Bharata and Thirukkannamangai Andan". Even a wild horse can be tamed over time. For those who have a young and steady heart, this is not 8

9 difficult. Is it not said that a woman started by lifting a small stone, then a rock and so on, till she lifted a whole mountain? 7. Live in divyadesams such as Srirangam, Thirumalai and Kanchipuram. While living there, make the Srivaishnavas who live there remember us, by giving them materials and performing services to them. 8. Do not place great attachment on children, friends, spouse, place, materials and body. Instead, be detached from them such that it is clear that this person has been presented to the Lord by an acharya. 9. Seeing the ephemeral nature of this samsara, give up on the things said above completely and become focused on performing services only to the Lord and His devotees. 10. Pray to that Lord who is eternal, who is sweet and who is all relationships to one, to shower His grace so that one's mind is always focused on Him alone. Kandhadaiyandan's Ten Words When being imprisoned in Ravana's garden, Sita Piratti showed the situation of a Srivaishnava who is trapped in this samsara. How is that? 1. She got separated from the Lord's divine feet when She used harsh words against Lakshmana. Similarly, for a chetana, sins committed against a bhagavata would remove His divine feet. 2. Her presence near Ravana is similar to the chetana's association with his body. 3. Her dwelling together with the rakshasis who tortured Her, is similar to the chetana's living together with his spouse and children. 4. Her seeing Marica is similar to the chetana being attracted by things of this world. Her seeing Ravana is like the chetana being trapped by his senses. 5. Her seeing Hanuman is like the chetana seeing his acharya. 6. Hanuman told Her the divine qualities of the Lord. Similarly, the Azhvars tell the divine qualities of the Lord to the chetana. 7. Hanuman told Her the history of the ring given to him by Lord Rama. Similarly, the acharya gives the Guru Parampara to the chetana. 9

10 8. Hanuman gave Her the Lord's ring. Similarly, the acharya gives the Thirumantra to the chetana. 9. Sri Vibeeshana's girls became Her close associates. Similarly, Srivaishnavas are the close associates to the chetana. 10. The Lord destroyed Her enemies such as Ravana and took Her to Himself. Similarly, He will destroy the enemies of the chetana such as association with the things of this world and take him to His divine abode. P B Annangaracharyar s Ten Words Prativadi Bhayankaram Annangaracharyar s Ten Words on Acharyas as Clouds 1. Clouds gather the water from the salty ocean and shower it as sweet water. Similarly, acharyas gather the divine meanings from the ocean like Vedas, which are dificult to understand and enjoy by everyone, and using the strength of their words give them out to be greatly enjoyed by everyone. 2. Clouds shower the rain where it is needed for the benefit of this world ("uyiralippan magangal ellam thirindhu" - Thiruviruththam 32). Similarly, acharyas go to all divyadesams and to all other places ("endisaiyum porththakara nangudaiyan perodhip pethaigal thirththakararamin thirindhu" - Irandam Thiruvandadhi 14, "srirangam karishailam anjanagirim... shalagrama girim nishevya ramate ramanujoyam muni:") and pour the special divine meanings that are required for the upliftment of souls. 3. Clouds pour the rain water and fill even the lowly ditches. Similarly, acharyas discourse on great subjects and up-lift even the lowliest of beings. 4. Clouds do not always shower the water. They only do so in certain seasons. Similarly, acharyas look for the opportune time to perform their upadeshas. 5. If the clouds do not pour the water in the appropriate times, this world will face several drawbacks. Similarly, if the acharyas do not perform their upadeshas at the right times, this world (the souls) will face dangers such as imagining their body to be their soul, thinking they are independent, servitude to the wrong entities, self-dependence, etc. 6. No matter how much it pours the water, the clouds are neither satisfied nor look for anything in return. Similarly, no matter how much they discourse, acharyas, who do not look for anything in return, remain unsatisfied. 7. Some times the clouds will shower a little and stop. At other times, it will pour a great amount. Similarly, some times acharyas will speak just a few words (mantropadesham) in their disciples ears. At other times, they will speak extensively (during kalakshepam), on the divine meanings of the smrtis, itihasas, puranas and ubhaya vedantas. 10

11 8. Clouds rain in a street and the water runs away and goes waste. But they also rain on shells, which then becomes pearls and prcious stones. Similarly, acharyas some times teach to certain people and it does not bear any fruit. However, at other times, they teach great people and they come out as great works such as Sri Vachana Bhushanam and Upadesa Ratthinamalai for the benefit of all. 9. The rain from clouds becomes useful to all beings when it reaches rivers, lakes and wells. If it runs elsewhere, it becomes unusable. Similarly, when acharyas teach divine meanings to worthy recipients, they become part of the guru parampara and enjoyable to all. If they are given to others, like water poured on a hot iron piece, it goes waste. 10. Grains, the Sataka birds, etc have no other refuge and look forward to the clouds ("eththanaiyum van marandha kalaththum painkuzhgal maiththezhundha mamugile parththirukkum" - Perumal Thirumozhi 5.7). When the rain falls on them it becomes useful. When the same clouds rain on a posionous plant, it becomes destructive ("nirkalaththu erukkilampazhavilaipol vizhvenai" - Nachchiyar Thirumozhi 8.8). Similarly, acharya sri suktis are expected by srivaishnavas (who have no other refuge) and are used by them for a great purpose. When they reach others, they are wrongly understood and become misused ("saruvaga madha niruseydhu samanac cedikkanal koluththiye sakkiyakkadalai varruviththu migu sangiyakkiri mureiththida" - Arthi Prabandham). Azhvar Emberumanar Jeeyar Thiruvadigale Sharanam 11