SrIvachana bhUshaNam – sUthram 16

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avathArikai (Introduction)

Why are both purushakAram (pirAtti) and upAyam (bhagavAn) accepting the chEthana even before his dhOshams (faults) and guNahAni (lack of good qualities) are eliminated? What would happen if they wait for the chEthana to be free of those aspects and only then accept him? piLLai lOkAchAryar mercifully answers this question.

sUthram 16

iraNdum iraNdum kulaiyavENum enRu irukkil iraNdukkum iraNdum uNdAyiRRadhAm.

Simple Explanation

If both pirAtti and bhagavAn wait for dhOshams and guNahAni to be eliminated, both of them will acquire dhOsham and guNahAni.

vyAkyAnam (Commentary)

iraNdum …

(First) iraNdum indicates purushakAram and upAyam.

iraNdum kulaiya vENum enRu irukkai

While accepting a chEthana who surrenders, thinking that we have to accept him only after his dhOshams and guNahAni are eliminated and hence not accepting him.

If they remain like this,

iraNdukkum iraNum uNdAyiRRAdhAm

Both pirAtti and bhagavAn will acquire dhOsham and guNahAni. How is that?

Acquiring dhOsham

Since they are natural mother and father for all chEthanas as said in SrIvishNu purANam 7.9 “thvam mAthA sarvalOkAnAm dhEvadhEvOhari: pithA | thvayaithath vishNunAchAmbha jagath vyAptham charAcharam ||” (Oh mother! Your highness is the mother of the whole universe; bhagavAn vishNu who is the lord of all dhEvathAs, is the father; the entire cosmos is pervaded by vishNu and you) and SaraNAgathi gadhyam chUrNikai 1akhila jaganmAtharam” (mother of whole universe) and SaraNAgathi gadhyam chUrNikai 8pithAsi lOkasya charAcharasya” (Your are the father of the universe which has movable and immovable entities), they have the relationship to assume all the good and bad of the chEthanas to be those of their parents’ (that is pirAtti and bhagavAn themselves); by not accepting the chEthanas seeing their faults, the relationship itself becomes damaged.

Acquiring guNahAni

By not showing mercy even after seeing the chEthana’s suffering and by not showing motherly forbearance, their qualities such as krupai (mercy) and vAthsalyam (motherly forbearance) becomes extinct.

Alternative explanation.

The dhOsham and guNahAni indicated in iraNdum uNdAyiRRadhAm are akruthya karaNa (doing what is forbidden) and kruthya akaraNa (not doing what is ordained).

akruthya karaNam for pirAtti

pirAtti who would not even let bhagavAn see the defects of chEthana, will not reject the jIvAthmA citing his dhOshams etc. Doing so, is akruthya karaNam.

kruthya akaraNam for pirAtti

She should accept the chEthana without seeing his defects etc and unite him with ISvara. Not doing so, is kruthya akaraNam.

akruthya karaNam for ISvara

ISvara who follows the AthmA forever, who has kind-heart towards all, who is trying to help him in every stage starting from his adhvEsham (not having hatred) towards bhagavAn, without seeing the lowly nature of samsAri chEthana (bound soul) and only seeing the relationship between self and the chEthana, should not reject the chEthana who is ready to surrender seeing his dhOshams etc. Doing so, is akruthya karaNam.

kruthya akaraNam for ISvara

ISvara should accept the chEthana without seeing his dhOsham etc and perform his acts of eliminating the unfavourable aspects etc. Not doing so, is kruthya akaraNam.

These akruthya karaNam and kruthya akaraNam are not explained based on SAsthram as in the case of the chEthanas! These are explained based on the [kind-hearted] nature of pirAtti and bhagavAn!

Now, for pirAtti and bhagavAn who voluntarily pursue even those who turn away from them, and accept them considering their dhOshams and guNahAni as their offerings, while accepting chEthanas who are turning towards them and surrendering, there is no scope for rejecting such chEthanas due to dhOshams and guNahAni! Still piLLai lOkAchAryar mercifully explained this [imaginary] situation for the following purpose: it is important to announce to those who don’t know the truth [about pirAtti and bhagavAn] that it is expected of pirAtti and bhagavAn to accept the chEthanas who are turning towards them, with their dhOshams and guNahAni, instead of waiting for these to be eliminated before accepting them.

adiyen sarathy ramanuja dasan

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About sarathyt

Disciple of SrImath paramahamsa ithyAdhi pattarpirAn vAnamAmalai jIyar (29th pattam of thOthAdhri mutt). Descendant of komANdUr iLaiyavilli AchchAn (bAladhanvi swamy, a cousin of SrI ramAnuja). Born in AzhwArthirungari, grew up in thiruvallikkENi (chennai), lived in SrIperumbUthUr, presently living in SrIrangam. Learned sampradhAyam principles from (varthamAna) vAdhi kEsari azhagiyamaNavALa sampathkumAra jIyar swamy, vELukkudi krishNan swamy, gOmatam sampathkumArAchArya swamy and many others. Full time sEvaka/servitor of SrIvaishNava sampradhAyam. Engaged in translating our AzhwArs/AchAryas works in Simple thamizh and English, and coordinating the translation effort in many other languages. Also engaged in teaching dhivyaprabandham, sthOthrams, bhagavath gIthA etc and giving lectures on various SrIvaishNava sampradhAyam related topics in thamizh and English regularly. Taking care of koyil.org portal, which is a humble offering to our pUrvAchAryas. koyil.org is part of SrI varavaramuni sambandhi Trust (varavaramuni.com) initiatives.

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