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Here, let us examine the ViSeShArtham.

akhila bhuvana janma sthEma bhangAdi leele

vinata vividha bhUta vrAta rakshaika deekshe |

 sruti sirasi  vidIpte brahmaNi srInivAse

bhavatu mama parasmin sEmushI bhaktirUpA ||

SrI PBA Swami explains that this slOkA, at the deeper level of meaning, is actually a stuti for Nammazhwar.

Let us break up the individual parts once again and see how SrI BhAshyakArar performs mangalAsAsanams to Nammazhwar here.

 `akhila bhuvana janma sthEma bhangAdi leele’

This can also be taken as leele (yasya) within grammatical rules.  This  gives two possible meanings:

1)    One who meditates on the leelas of the Parabrahman who creates, preserves and destroys.

2)   One who has indulged in leelas with Parabrahman, who creates, preserves and destroys.

Both these meanings denote Nammazhwar very well. Sriman NArAyaNa is the Parabrahman who is the cause of the Universe. Swami Nammazhwar constantly meditates on the leelAs of EmperumAn and has blessed us with 4 divya prabandhams.

The second meaning is that Swami Nammazhwar enjoys playing with Sriman NArAyaNa, ie, expressing various emotions. The pasuram `ennudaya pandum kazhalum tandu pogu nambi…’ must be remembered here.

`vinata vividha bhUta vrAta rakshaika deekshe’

Can Nammazhwar protect those who seek refuge in him? The answer is obvious. Azhwar is Sri SathakOpan, the thiruvaDi of Perumal. Therefore, the quality of rakshagatvam is natural to azhwar.

Kanninun SiruthAmbu, PAduka Sahasram and several other sri sUktIs categorically state that Nammazhwar, who is the PAduka/Sri SathakOpan of PerumAl, protects anyone and everyone who surrender to him.

`sruti sirasi vidIpte brahmaNi srInivAse’

Sruti refers to DrAvida Sruti, particularly the ThiruvAimOzhi. If so, what is the `sruti siras’, the loftiest portion of this sruti? It is Kanninun SiruthAmbu.

AchArya AbhimAnam is greater than Bhagavad KalyAnagunAnubhavam. Hence, Kanninun SiruthAmbu is the very head/essence of DrAvida Sruti.

`VidIptE’ – One who is revealed by Sruti Siras. Kanninun SiruthAmbu reveals Nammazhwar as the upAyam/upEyam.

`BrahmanI’ – Nammazhwar is called as Brahman here because Azhwar himself declares in Periya ThiruvandhAdhI,

`yan periyan! Nee periyai enbhathanai yAr arivar?’

The word `Brahman’ indicates greatness by nature and by qualities. Azhwar has declared that he is indeed `periyan’, ie, greater than Sriman NArAyaNa himself. Hence, if Sriman NArAyaNa is Brahman, Azhwar has become Parabrahman!!

So, this word indicates Nammazhwar as well.

`SrinivAsE’ – Nammazhwar expressed his kaimkarya sri (ozhivil kAllam ellam…) to ThiruvenkatamudaiyAn. As per the vAkyAs, `LakshmanO Lakshmi Sampannaha‘ and `Aham Sarvam KarishyAmi‘, `SrI’ sabdam denotes the wealth of Bhagavad/Bhagavata Kaimkaryam.

Azhwar possesses sri vaishnava sri and kaimkarya sri, hence he is `SrinivAsan’.

 bhavatu mama parasmin sEmushI bhaktirUpA

Sri BhashyakArar here states, `let me attain the same state of bhaktirupa jnanam that Nammazhwar attained’.

Sri SathakOpan has mayarvara madhinala jnAnam. Hence, Swami Ramanujar asks Nammazhwar to bestow the same bhaktirupa  jnAnam to him.

So, the complete meaning is as follows:

 “May I attain the state of bhaktirupa jnanam similar to Nammazhwar, whose kalyAna gunams are revealed in Kanninun SiruthAmbu,  who meditates on Bhagavan’s leelAs (or) indulges in many leelAs with Bhagavan, who protects all those that surrender to him,  who declared himself to be greater than BhagavAn and possesses the wealth of sri vaishnava sri and kaimkarya sri.”

What a beautiful meaning! Swami EmberumAnAr has revealed that he has written Sri BhAshyam only with the mayarvara madhinalam given to him by Nammazhwar.

Sri VedAntAchAriar, in his Tattva Tika, has stated that there are 10 different meanings for this particular slOka. This shows that our acharyas had understood many tattvams from this slOka, which they did not put into writing. At present, we have just enjoyed 2 alternate meanings for this slOka. One can only guess as to what the other 8 meanings are!

A single sentence can have many valid meanings. Hence, there is no virOdham here.

Thanks For Shri Srinivasan Swamikal for this complilation

Antastaddharmopadesat   ~ VedAnta SutrAs 1.1.7 (20)

The being within (the Sun and the eye) is Brahman, because his attributes are taught therein.

(Antah – Being the antarAtmA of Sun and Eye, AdityA and AkshI, Tat Dharma – His attributes, UpadesAt – as taught by Sruti.)

he vichAram here is whether the Being described in the AntarAditya VidyA of the Chandogya Upanishad is Sriman NArAyaNa, or if it is the kshudra devatA like SuryA. The purvapaksham here is that even Surya could possess powers due to good merits and hence can create.

Bhagavad BhAshyakArar proves that it is Sriman NArAyaNa who resides in the Surya Mandalam. Let us look at the relevant Upanishadic mantrams with the vyAkhyAnam of Sri Ranga RAmAnuja Muni before proceeding to Sri BhAshyam:

“Now, this one, this golden PurushA (whose golden color is due to Sri MahaLakshmI on his chest), who is seen in AdityA is having golden moustache, golden hair and is fully golden beginning from the tip of the nails.”

~  (Chandogya Upanishad. 1.6.6).

The Upanishad describes the Purusha as beautiful (ramanIyam). As per the pasuram, `Paramsothi Ni paramAy‘, (Periyazhwar Thirumozhi), this Purusha is effulgent and the light of the Sun is derived from him. Since TattiriyOpanishad describes Bhagavan as NeelatOyada (Blackish-Blue complexion) and here he is described as golden, Sri Ranga Ramanuja Muni states that the golden color of Perumal is caused by Piratti residing in his chest!

Such a PurushA must be seen, ie, meditated by YogIs. Who are these yogIs? The first pasuram of Moondram ThiruvandhAdhi clearly states,

thirukkaNedEn ponmEni kaNdEn- thigazhum

 arukkan aNi niRamum kaNdEn- serukkiLarum

 ponnAzhi kaNdEn puri sangham kai kaNdEn

 ennaazhi vaNNan paal ninRu  ~ (MoonRam ThiruvandhAdhi – 1).

The Mudal Azhwars have clarified that Perumal has a naturally blackish complexion, `EnAzhi VaNNan PAl’. But the initial words `Thiru KaNdEn, PonmEni KaNdEn’ signify that he is also golden colored and that this color is due to Periya Piratiiyar only. The Upanishad uses the word `DrishyatE’ to state that such a Purusha must be meditated upon. Azhwar uses the word `kaNdEn’. By stating Piratti sambandham, azhwars have clarified the confusion between Taittiriya and Chandogya Upanishads declaring Brahman to be blackish blue and golden respectively.

The next mantram gives a few attributes for the Purusha:

“The eyes of the Purusha are like the full blown lotus (tasya yathA kapyAsam pundarIkam evam AkshinI). He is called Uth. He has risen above all sins. He who knows thus rises above all sins.”

~  (Chandogya Upanishad 1.6.7).

Eyes like a blossoming lotus – The kapyAsa sruti has a detailed explanation in VedArtha Sangraham. The explanation is based completely on azhwar pasurams such as this one:

Anchudara veyyOn aNinNedundhEr thOnRAthAl, senchudarth thAmaraikkaN selvanum

~ (ThiruvAimozhi – 5.4.8).

This pasuram is a direct reference and anubhavam of Azhwar to AntarAditya VidyA. This and many more pasurams link the lotus eyes of Perumal to the Being within the Sun. Sri PB AnnangarAchAriAr Swami’s article on this kapyAsa sruti is an excellent reference. It is too big to state here.

He is `Uth‘ because he is akhila heya pratyanIkan, he rises above all punya/papa karmas (Udita). The `Uth‘ sabdam denotes one who is devoid of blemishes. PAn Perumal starts his divya prabandham with `Amalan Adi PirAn’. Therefore, the one who is `Amalan’, ie, who is unaffected by karmas, is also `Adi PirAn’, the Supreme Brahman Sri Ranganathan, who stands as UpAyam (`Adi’ denotes UpAyatvam as per Muni VAhana Bhogam).

Furthermore, Acharya Hrudayam confirms that this Uth Purushan is Sriyah Pathi. Nammazhwar starts ThiruvAimozhi with `Uyarvara…’ and ends with `Uyarnthe…’. Thus, the 1000 pasurams of ThiruvAimozhi  is the tatparyam of this `Uth’ sabdam, and a praise of Surya NArAyaNa (who is equated to Periya Perumal by acharyas).

Both ThiruvAimozhi and Chandogyam belong to SAma Vedam.  Bhagavan has stated `VedAnAm SamavedOsmI’ for this reason.

Swami EmberumAnAr establishes that this Uth Purushan is Surya NArAyaNan only. Surya and other devatAs are not free of karma and hence, the last line of the Upanishad `pApmabhyah udhithah‘, signifying apahatapapmatvam for the Uth Purusha cannot be applied to anyone but our SenthAmarai Kannan. Swami Pillai LOkAchAryartherefore states this in Prapanna ParitrAnAm,

avargaLum eeSwarAjnaikku anji tAngaL ninaittapaDi sancharikkaperAdE, nAzhigai kooriTTu udippadu………izhitozhilseidu tirivAr silarAgaiyAlum rakShakarAgamATTArgaL.

(~ Prapanna ParitrAnAm -10)

Hence, Sun and Moon cannot protect us since Sriman NArAyaNan governs their activities. They are the vibhUtIs of BhagavAn.

The next mantram further states:

“The Rk and the SAman are of the form of the song of that Aditya PurushA, who is called UdgithA. The singer of that is called UdgithA on that account,. This Aditya Purusha is the ruler of all worlds above Surya Mandalam and ruler of the objects of enjoyment in those worlds. This is the teaching of meditation on the supreme.”

~ (Chandogya Upanishad 1.6.8).

Bhagavan is sarvalOka mahEswaranThirumangai Mannan’s mangalAsAsanams on Sri Parthasarathy Perumal is as follows,

yennai yALudai appanai oppava rillaa mAdhargaL vaazhum, mAdamA mayilaith thiruvallikkENik kaNdEnE

(~ Periya Thirumozhi 2.3.2).

This perumal also has a moustache, just like Surya NArAyaNa!

The Upanishad goes on to talk about the Akshipurusha, the Being in the Eye and states that the Akshipurusha and Aditya Purusha are one. The fruit of such knowledge (UpAsanam) is mentioned as follows,

“This Akshipurusha is sarva lOka mahEswaran and owns all the objects of enjoyment, Therefore, those who play the Veena sing his glory. Sing only his glory. Therefore, they are obtainers of wealth.”

~ (Chandogya Upanishad 1.7.6).

The Upanishad states that all the songs of Devas and Manushyas must be addressed to ParamAtmA only. Nara Stuti must never be done. The fruit of this UpAsanam is unparalleled wealth. The singer attains the worlds above and all desires of the Devas (devakAmah).

Prapannas, particularly the azhwars, can also meditate on this Surya NArAyaNa and sing his praises if they wish. But it is not for a phalan such as Aisvaryam or Moksham. It is swayam prayOjanam. Mumukkshupadi 282 states `bakti prApyaruchiyilE pugum‘.

Two foremost singers of Brahman in our sampradayam are ThiruppAn Azhwar and NampAduvAn, who excelled with the Veena. In addition, Sri AnnamAchAryA is also worthy of mention.  Some Mahatmas belonging to other sampradayams such as Sri Purandara Dasar, Thyagarajar have also composed beautiful krithis on Bhagavan.

So, we have seen that, 1) the Being in the Sun and Eye is Sriya Pathi:, 2) He has an auspicious body, Dark Blue with golden tejas due to SrI Sambandham, 3) He has lotus eyes, 4) The Purusha in the Sun and Eye is SarvalOka MahEswaran.

Thanks for Shri Srinivasan Swami for this compilation .

navrittih sabdadanavrittih sabdat (~ VedAnta SutrAs 4.4.22, SutrA 555)

(There is) no return (for these liberated souls), on account of the sAstra vAkyAs (to that effect).

(Anavrittih: no return; Sabdat: on account of sAstra pramAnam. Statement is repeated two times for reinforcing the point, as the end of the great work.)

Here, it is said that a muktAtmA never returns to SamsArA after attaining Paramapadam. The SutrakArar’s position is based on the ChandOgyam’s declaration, `na ca punarAvartatE, na ca punarAvartatE’.A pUrvapaksham is raised as to how it can be so. Can’t BhagavAn decide to send the jivAtmA back to samsArA? He is svAtantryan, sarva saktan, avApta samastha kAman and Isvaran. How can we be sure that the jivAtmA never returns?Sri BhAshyakArar answers by stating that SAstrAs describe Bhagavan as blemishless and the abode of countless auspicious qualities, even if he is svatantaran. He is known as sarva~jnan, satya kAman, satya sankalpan, kArunyan, etc. He is the one who endows the chetanan with a body conducive for sAdhana at the time of creation. When the mumukshU attempts to realize his true nature, BhagavAn, out of his vAtsalya gunam, destroys the anAdi-kAla karmAs binding the jivAtmA to samsArA and takes him to paramapadam, where there is nitya kaimkarya prApti and paripUrna brahmAnubhavam. The chetanan becomes a `seidha vElviyar’ (kruta krutyan) and hence will not return to samsArA.

But Bhagavad BhAshyakArar, who never leaves things hanging, provides the final and conclusive explanation, as follows:

“na ca paramapuruSha satyasankalpa athyarTa priyam jnAninam labdvA kadAchith…”

Note the bolded word, `labdvA’. SrI BhAshyakArar’s final statement regarding the matter is – `Having attained the jivAtmA for his own benefit (labdva), Bhagavan does not send him back to samsArA”.Bhagavan draws the jivAtmA, his lost property, to himself and hates to see the jivAtmA indulge in vishayAntarams. He therefore waits for the opportunity to invent some excuse (yAdrschikam, Anushangikam, PrAsangikam) and gives jnAnam to the chetanan. Thus, having worked so hard to recover a lost property, Perumal definitely would never let go of it.Furthermore, the word `labdvA’, indicates the nature of the upAyam undertaken by the chetanan. Being a property of Bhagavan, the jivAtmA has pAratantrya svarupam and does not indulge in self-efforts

Any number of pAsurams reinforce that BhagavAn obtains the jivA for his own benefit, such as,

koNdu ennai vizhunguvan kANil enRu,

ArvuRRa ennai ozhiya ennil munnam

 pAriththu, thAn ennai muRRap paruginAn,

kAr okkum kAtkarai appan kadiyanE ( ~Thiruvaymozhi 9.6.10)

This pAsuram states that Perumal `ate’ azhwar before azhwar tried to `eat’ him! This highlights the nature of upAyam and the fact that the jivAtmA is his property. This is the most important pAsuram used for interpreting this sutrA.

gOra mA tavam Seidanan koL ariyEn arangattammAn (~ AmalanAdipirAn 5)

Arangan performed a great penance to attain azhwar.

PadiyAy kidanthu Unn pavaLa Vaay kaaNbEnE  (~PerumAl ThirumOzhi 4.9)

The jiva svarUpam as acit paratantran and PurushArtham as existing for his pleasure (pavala vAy kAnbEnE – May I see him smile in joy to receive my kaimkaryams) is delineated here.this statement is the sArArtham of rahasya granthams like Sri Vachana BhUshanam.

Thanks for Shri Srinivasan Swamikal for this posting .
  வகுளா பரணம் வந்தே --திராவிட பாஷய --ஆழ்வார்கள் வாழி அருளி செயல்கள் வாழி --செய்ய மறை தன உடனே சேர்ந்து