SrI: SrImathE SatakOpAya nama: SrImathE rAmAnujAya nama: SrImadh varavaramunayE nama:
piLLai lOkAchAryar says “This can be seen in the first part of dhvayam which is the practice of prapaththi”.
ivvartham manthra rathnaththil prathama padhaththilE suspashtam.
This principle is very clear in the first word of manthra rathnam (crown jewel among manthrams).
dhvayam is said to be the crown jewel among manthrams as said in “dhvayEna manthra rathnEna” (With dhvayam, the manthram which is dear to me) and is the best among all manthrams, due to its being
- the essence of all upanishaths
- eligible to be pursued by all
- able to grant the result without any delay
- dear to sarvESvaran himself
To highlight such greatness, instead of saying “dhvayam”, piLLai lOkAchAryar said “manthra rathnam“.
prathama padhaththilE suspashtam
In that dhvayam, in the first word, the purpose of nithyayOgam (eternal togetherness) is indicated in “math” and is required for purushakAram (pirAtti who is indicated by “SrI”) – if a samsAri chEthana (bound soul) acquires the taste to surrender to bhagavAn at any place at any time, when such intent sprouts in the heart which is said to be whirling like a storm as in SrI bhagavath gIthA 6.34 “chanchalam hi mana: krishNa pramAthi balavadh dhrudam |thasyAham nigraham manyE vAyOr iva sudhushkaram ||” (Since mind is (naturally) wavering, strong and hence bewildering and firm. I think that it is very difficult to restrain it, like controlling a fierce storm) and in periya thirumozhi 1.1.4 “ninRavA nillA nenju” (unstable heart), to facilitate the surrender before such impermanent taste fades away, pirAtti facilitates the surrender at that same moment. Hence, piLLai lOkAchAryar says that the lack of restriction based on place and time is well visible in that word.
adiyen sarathy ramanuja dasan
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