Transcendental Meditation Cost

srI: srImathE satakOpAya nama: srImathE rAmAnujAya nama: srImath varavaramunayE nama:

Introduction for this pAsuram

Highlights from ‘s introduction

What tools are to be used to perform kainkaryam?

Highlights from ‘s introduction

In the 8th pAsuram, explains the method of worshiping/serving .

Highlights from ‘s introduction

Similar to ‘s introduction.

Highlights from‘s introduction

Similar to ‘s introduction.

Highlights from ‘s introduction as documented by

When asked “when we consider oneself as part of his wealth, we realize our existence and realize that we have our senses. Would we not need other tools to worship him?”, explains the method of worshiping/serving bhagavAn.

pAsuram

uLLam urai seyal uLLa im mUnRaiyum uLLik keduththu iRai uLLil odungE

Word-by-Word meanings (based on ‘s 12000 padi)

uLLam – mind which is used for meditation, etc. urai – speech which is used for verbal glorification, etc. seyal – body which is used for prostrating, etc. uLLa – which we have from the beginning im mUnRaiyum – these three which are readily available to us uLLi – understanding the purpose of them keduththu – giving up attachment towards worldly pleasures iRai uLLil – towards the master who is apt for us odungu – become totally subservient

Simple transalation (based on ‘s 12000 padi)

Understanding the purpose of mind, speech and body which we have from the beginning and that are readily available to us, give up the attachment towards worldly pleasures and become totally subservient towards the master who is apt for us.

Here, mind, speech and body are focussed on their respective actions.  “uLLi keduththu” – this is also explained as “meditate upon the previous actions (of engaging in worldly pleasures) and give up such attachments”.

vyAkyAnams (commentaries)

Highlights from ‘s vyAkyAnam

Instead of having to earn the tools, the tools to worship emperumAn (mind, speech and body) are already given to us for engaging them in bhagavath vishayam. Meditating upon this aspect, give up attachments towards other aspects and engage them fully in bhagavath vishayam.

Highlights from ‘s vyAkyAnam

Similar to ‘s vyAkyAnam.

Highlights from ‘s vyAkyAnam

Similar to ‘s vyAkyAnam.

Highlights from ‘s vyAkyAnam as documented by

• uLLam urai seyal – When the mind which is attached to external pleasures is turned inwards (towards the true nature of ), it becomes favourable for meditating upon bhagavAn. When such meditation deepens, it overflows through speech as explained in thiruvAimozhi 8.10.4 “pongEzh pugazhgaL vAyavAy” (the glorification of his auspicious qualities that was an outcome of the overflowing experience in mind). The body facilitates falling on ‘s lotus feet and worship him as explained in srI rAmAyaNam kishkinthA kANtam 4.12 “guNair dhAsyamupAgatha:” (serving srI rAma being overwhlemed by his auspicious qualities).
• uLLa immUnRaiyum – already existing these three facilities. sEshi (master) himself gave this to the s to serve him so the need not look for external tools. Here, iraNdAm thiruvanthAdhi 21 “thAmuLarE” and mudhal thiruvanthAdhi 95 “nAvAyiluNdE” pAsurams need to be remembered.
• uLLik keduththu – Analysing the purpose of these senses and body which are engaged in worldly pleasures, one needs to pull them back from external pleasures and engage them in bhagavath vishayam.
• iRai uLLil odungE – Like a farmer who diverts the water from being wasted into dry lands to being used in fertile crops, one should engage these senses and body in bhagavath vishayam which is apt for the true nature of the instead of letting them go astray. odukku (control/engage) has become odungu.

nampiLLai beautifully explains iraNdAm thiruvanthAdhi 21 “thAmuLarE” pAsuram here.

• thAmuLarE – one exists – one need not go and search for oneself anywhere.
• thamuLLam uLLulLathE – one need not go an acquire mind from elsewhere to meditate upon . When one exists, ones mind exist with oneself too.
• thAmaraiyin pU uLathE – also created lotus flowers which can be easily plucked and offered to . Considering ‘s greatness and magnanimous nature, all flowers will be accepted by him as explained in periya thirumozhi 11.7.6 “kaLLAr thuzhAy” pAsuram.
• Eththum pozhuthuNdE – created time as well. We need not purchase it from anywhere. We have all the time in our disposal.
• vAman – He became vAmana and begged for his own property from mahAbali. So, he is willing to accept our offerings by all means.
• thirumaruvu thAL – His lotus feet which highlights his wealth. This thiruvadi which is so tender as explained thiruvAimozhi 9.2.10 “vadiviNai illA malarmagaL maRRai nilamagaL pidikkum melladi” (the most tender feet of emperumAn which is massaged by the most beautiful srI dhEvi and bhUdhEvi).
• maruvu senniyarE – behold it in ones head fully. This head is given by him to accept his lotus feet on it.
• sevvE aru narakam sErvathu arithu – When vAman (One who is so compassionate that he kept his lotus feet even on the heads of nithya samsAris who are fully immersed in worldly pleasures) is present, how can one give up this opportunity and seek out worldly pleasures? Here samsAram (this material realm) itself is identified as aru narakam (most difficult hell).

In the next article we will the next pAsuram.

adiyen sarathy ramanuja dasan

archived in

Prameym (Goel) - Pramann (Scriptures) - Pramtha (Preseptrs) - Srivashnv Education / Kids Portal -