virOdhi parihArangaL - Conclusion

srImathE satakOpAya nama: 
srImathE rAmAnujAya nama: 
srImadh varavaramunayE nama: 
srI vAnAchala mahAmunayE nama:

emperumAnAr explains to vangi puratthu nambi the obstacles that are faced by srIvaishNavas in various aspects of day-to-day life. vangi puratthu nambi documents these instructions in a wonderful grantham with commentary named virOdhi parihArangaL (removal of obstacles). We are now viewing the English translation of this grantham with the help of the explanations given by srI u. vE. V V Ramanujam swamy. The whole series can be viewed at

Please see the previous article at

Thus far, we have seen all the obstacles in great detail as explained in this wonderful grantham. Now we will see the translation for the final section which highlights all the obstacles and the result of the removal of such obstacles.

  1. As attachment towards samsAram (wife, children, land, etc) is given up, one can attain svargam (heavenly abode).
  2. As desires for material enjoyment in this earthly planets are removed, one will start desiring for heavenly pleasures.
  3. As desires for heavenly pleasures are removed, one will have self-realisation.
  4. As one understands that heavenly pleasures are to be given up, they will start enjoying ones own self (AthmAnubhavam).
  5. As one understands self-enjoyment should be given up, they will experience bhagavAn (bhagavath anubhavam).
  6. As desires for self-enjoyment is removed, one will start desiring for bhagavath anubhavam.
  7. As ones heart moves away from considering brahmam as just a supreme entity filled with knowledge/bliss, one will start enjoying the many other auspicious qualities of bhagavAn.
  8. As one takes away the eyes from bhagavAn's beauty, ones servitude towards bhagavAn will flourish.
  9. As taste in servitude towards bhagavAn is removed,  servitude towards bhAgavathas will flourish.
  10. As the bewilderment in karma, gyAna, bhakthi yOgams as upAyam (means) is removed, strong faith in bhagavAn as the only upAyam will flourish. 
  11. When understanding that upAyAntharams (all other upAyams) involve difficult efforts, self-effort and the result is not immediate, one will develop full conviction in prapaththi (surrender).  
  12. As the desire in engaging in servitude of dhEvathAntharams such as agni, indhran, etc., is removed, servitude towards bhagavAn will flourish. 
  13. As one realizes that service to dhEvathAntharams must be given up, service to bhagavAn which is natural for the jIvAthmA will dawn in him/her. 
  14. As one clearly understands that his/her surrender is not the upAyam (means), one will understand that bhagavAn himself is the upAyam.  
  15. As one engages in activities prescribed in sAsthram (independently), sAdhanAntharams (karma, gyAna, bhakthi yOgams) will fructify.  
  16. As ones attachment towards activities in uplifting oneself (independently) is removed, sidhdhOpAyam (bhagavAn as the means) will be established for oneself.  
  17. As the obstacle in upAyam (means) is removed, bhagavAn as the upAyam will be firmly established.
  18. As the obstacle in upEyam (goal) is removed, (kainkaryam to) bhagavAn only as the ultimate goal will be established.
  19. As the 3 main obstacles in upEyam (goal) are removed, ultimate goal of unlimited, eternal and most blissful kainkaryam (service) to bhagavAn will be established.
  20. As the obstacle in understanding main pramANam (evidence/source of knowledge) is removed, ones faith in sAsthram will be established. 
  21. As the obstacle that accompanies the jIvAthmA eternally is removed, AthmA's true nature will be established. 
  22. As the eternal obstacle is removed, detachment towards worldly pleasures will be established in oneself.  
  23. As the temporary obstacle is removed, eternal bliss will be established.  
  24. As the obstacle for the true nature of jIvAthmA is removed, one will truly understand that jIvAthmA must be fully enjoyed by bhagavAn.  
  25. As the obstacle in understanding the true nature of paramAthmA is removed, ones pArathanthriyam (total-dependence) towards bhagavAn will be firmly established.
  26. As self-enjoyment attitude is removed, disinterest towards oneself will be established.
  27. As obstacle for bhagavAn's enjoyment are removed, detachment towards desire for controlling will be established.
  28. As the obstacle for union with bhagavAn is removed, the easy attainment of bhagavAn will be firmly established.
  29. As the obstacle for separation from bhagavAn is removed, prolonged union  with bhagavAn will be established.
  30. As the obstacle of worldly pleasures is removed, control/victory over ones senses will be established.
  31. As the obstacle in ones faith is removed, ultimate faith will be established.
  32. As the obstacle  in ones pravruththi (activities) is removed, activities focussed on the pleasure of bhagavAn will be established.
  33. As the obstacle in ones nivruththi (inactivity) is removed, detachment in such  activities (which are self-centered) will be established.
  34. As the obstacle in ones sleep is removed, full realization of ones true nature will be established.  
  35. As the obstacle in ones waking up is removed, knowledge about reality will be established.  
  36. As the obstacle in ones walking (path, activities, etc) is removed, removal of coming again the samsAram (taking another birth)  will be established.
  37. As the obstacle in ones standing is removed, blissfully standing amidst the devotees in paramapdham will be established.
  38. As the obstacle in necessary aspects is removed, this current body being the blemishless final body (before attaining paramapadham) will be established.
  39. As the obstacle in the bodily purity is removed, purity of the self (soul) will be established.
  40. As the obstacle in bathing is removed, bathing in virajA river (before entering paramapadham) will be established.
  41. As the obstacle in our conduct is removed, conduct based tradition (of pUrvAchAryas) will be established.  
  42. As the obstacle in identity/characteristic is removed, vialakshaNathvam (greatness) will be established.
  43. As the obstacle in remembrance is removed, purity of such remembrance will be established.
  44. As the obstacle in singing/speaking is removed, purity in speech will be established.
  45. As the obstacle in hearing is removed, purity of sath sampradhAyam (unadulterated tradition) will be established in oneself.
  46. As the obstacle in service is removed, bhagavAn's joyful acceptance of such service will be established.
  47. As the obstacle in samArAdhanam (worship) is removed, bhagavAn's joyful acceptance of such worship will be established.
  48. As the obstacle in offering obeisances/prostration is removed, bhagavAn's joyful acceptance of such act will be established. 
  49. As the obstacle in offering salutations with joint palms is removed, stealing/capturing of bhagavAn's heart will be established.
  50. As the obstacle in spending our time is removed, true satisfaction of spending such time in useful manner will be established. 
  51. As the obstacle in earning is removed, ones sAthvika (goodness) nature will be established.
  52. As the obstacle in ones home is removed, great fortune of visits by saintly persons and their association will be established.
  53. As the obstacle in ones land/property is removed, dedication of the fruits of such land/property to bhagavAn will be established.
  54. As the obstacle in feeding others is removed, ones position as the giver and enjoyer will be established.
  55. As the obstacle in food is removed, developed state of sathvam (goodness) will be established.
  56. As the obstacle in thIrtham (holy water) is removed, the upliftment of ones own self will be established.  
  57. As the obstacle in prasAdham (sanctified/holy food) is removed, purification of self will be established.
  58. As the obstacle in speech is removed, differentiation from samsAris (materialistic persons) will be established. 
  59. As the obstacle in association is removed, srIvaishNava characteristics/qualities will be established. Note: "sanga virOdhi" section is missing in this book published by srI u. vE. V V Ramanujam swamy.
  60. As the obstacle in relations is removed, knowledge about bhagavAn who is the eternal relative will be established.
  61. As the obstacle in attachment is removed, bhagavath prApthi (reaching bhagavAn) will be established.
  62. As the obstacle in devotion is removed, servitude and well-wishing (of bhagavAn) will be established.
  63. As the obstacle in slavery (servitude) is removed, knowledge about eternal master will be established.  
  64. As the obstacle in friendship is removed, being favourable towards everyone will be established.
  65. As the obstacle in offering is removed, knowledge about ones own possession and bhagavAn's possession will be established. 
  66. As the obstacle in philosophy is removed, AchArya's acceptance will be established.
  67. As the obstacle in Asrama (stages of life) is removed, complete dedication to bhagavAn only will be established.  
  68. As the obstacle in jAthi (birth) is removed, knowledge about being a servant of bhAgavathas will be established.
  69. As the obstacle in trustworthy principles is removed, strong conviction on the blemishless nature of such trustworthy principles will be established. 
  70. As the obstacle in untrustworthy principles is removed ... (Note: This sentence is not found in the source).
  71. As the obstacle in the doctrine is removed, strong conviction in the most respected pramANams (authoritative sources of knowledge) will be established. , and
  72. As the obstacle in reality is removed, knowledge about the most auspicious pramEyam (goal - bhagavAn) will be established.  , and
  73. As the obstacle in masculinity is removed, ones identity as a fully abiding wife  of bhagavAn will be established.
  74. As the obstacle in the understanding of final moments is removed, ones nature as a fully surrendered person will be established. 
  75. As the obstacle in distrust is removed, ones trust in the divine words of bhagavAn, bhAgavathas and AchArya and the visEsha sAsthram (special portions of sAsthram which emphasises on bhAgavatha dharmam) will be established.
  76. As the obstacle in association is cleared, knowledge about bhagavAn will be established.
  77. As the obstacle in offsprings (progeny) is removed, vaishNava offsprings will be established.
  78. As the obstacle in varNa (classification based on the activities they perform) is removed, the varNa of AthmA, that is sEshathvam (servitude) will be established.
  79. As the obstacle in japa (recitation) is removed, constant recitation of dhvaya mahA manthram will be established.
  80. As the obstacle in worship is removed, worship of bhagavAn will be established.
  81. As the obstacle in mastership (lordship) is removed, knowledge about bhagavAn's supreme lordship will be established.  
  82. As the obstacle in avoidable aspects is removed, sAthvika food, faith in sAthvika scripture and sAthvika activities will be established.  
  83. As the obstacle in unavoidable aspects is removed, attainment of the ultimate goal at the end of the current body will be established.  
For a jIvAthmA, these obstacles relate to his svarUpa (true nature), saththA (existence), sthithi (standing) and pravruththi (activities). Through constant meditation on praNava (OmkAra) which reveals bhagavAn's nature and existence, the obstacles relating to the jIvAthmA's nature and existence are removed. Through the meditation of nama:, the obstacles relating to the jIvAthmA's standing will be removed. Through meditation on "nArAyaNa" sabdham (word) which reveals the activities which are triggered by bhagavAn and those activities which are fully enjoyed by bhagavAn only, the obstacles relating to the jIvAthmA's activities will be removed. Thus, it is explained that, by serving a true AchArya, learning the meanings of thirumanthram which has three parts, removing the obstacles, one should lead ones life. Translator's note: The importance of thirumanthram is highlighted here. thirumanthram is the basis for the essential principles. thirumanthram is further explained in dhvaya mahA manthram and charama slOkam. These 3 which are together called as rahasya thrayam must be learnt from an authoritative AchArya. Serving the AchArya is also of paramount importance. It is explained by eRumbi appA in pUrva dhinacharyA 9th slOkam that mAmunigaL was constantly reciting dhvaya mahA manthram and was constantly meditating on the meanings of dhvaya mahA manthram. It is also emphasised by piLLai lOkAchAryar that one should always recite guru paramparA manthram (asmadh gurubhyO nama: ... srIdharAya nama:) before reciting dhvaya mahA manthram. Thus, as a srIvaishNava, one should aspire for the quick removal of obstacles and focus on living a glorious life in this world itself in line with the instructions of our pUrvAchAryas and finally ascend to paramapadham to eternally serve the divine couple for their fullest pleasure.
Thus ends the commentary of vangi puratthu nambi for "virOdhi parihArangaL" that was blessed by bhagavath rAmAnujAchArya.

srI u. vE. V V Ramanujam swamy

It is a great fortune for me to have been engaged in this translation effort by the grace of  srIman nArAyaNan, AzhwArs, AchAryas and asmadhAchAryan. My gratitude flows towards srI u. vE. V V Ramanujam swamy who have given a very simple and effective translation for this very technically in-depth grantham and also to many vidhwAns who have taught many valuable principles of our sath sampradhAyam to me. Also, my sincere thanks belongs to those constantly encourage me in such endeavours of translating pUrvAchArya granthams. Thus ends the english translation of virOdhi parihArangaL grantham of emperumAnAr's final instructions to vangi puratthu nambi.

adiyen sarathy ramanuja dasan 

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