SrI: SrImathE SatakOpAya nama: SrImathE rAmAnujAya nama: SrImadh varavaramunayE nama:
piLLai lOkAchAryar is subsequently highlighting the easy approachability of archAvathAram and difficult approchability of parathvam etc (para, vyUha, vibhava, antharyAmi) with an example.
bhUgatha jalam pOlE antharyAmithvam; AvaraNa jalam pOlE parathvam; pARkadal pOlE vyUham; perukkARu pOlE vibhavangaL; adhilE thEngina madukkaL pOlE archAvathAram.
antharyAmi (in-dwelling super-soul) is similar to groundwater; parathvam (bhagavAn’s form in paramapadham) is similar to water in the outer layer covering the universe; vyUham (bhagavAn’s initial form descending to material world) is similar to pARkadal (milky ocean); vibhavams (incarnations) are similar to a flood; archAvathAram (deity forms) are similar to the ponds which were left behind by those floods.
bhUgatha jalam …
bhUgatha jalam pOlE antharyAmithvam
For a thirsty person, for him to not go elsewhere, though the groundwater is present where he is standing, the groundwater cannot be retrieved unless one has the tools to dig the ground and he digs the ground with those tools. Similarly, for a person who desires to see and surrender to emperumAn, though emperumAn is present in his heart, as said in thiruvAimozhi 7.2.3 “katkilee” (not visible for the eyes), being invisible to the eyes, antharyAmithvam is to be seen by efforts in ashtAnga yOgam.
AvaraNa jalam pOlE parathvam
For such a thirty person, the abundant water which is present in the outer layer of the universe is the same as parathvam which is outside the leelA vibhUthi (material realm); for a person who desires to see and surrender to emperumAn, as said in thirunedundhANdagam 14 “appAl mudhalAy ninRa aLappariya Aramudhu” (The endless nectar which never satiates, and is present far away as the cause).
pARkadal pOlE vyUham
Though not as very far away as paramapadham, and though remaining within the oval shaped universe, similar to the milk ocean which is difficult to reach for such thirsty person, for this person who desires to see and surrender to emperumAn, it is only possible to hear about him as said in periya thiruvandhAdhi 34 “pAlAzhi nI kidakkum paNbai yAn kEttEyum” (As I hear about the qualities of you who are reclining on milk ocean), vyUham is difficult to reach and see.
perukkARu pOlE vibhavangaL
vibhavam which is said in thiruvAimozhi 6.9.5 “maN mIdhuzhalvAy” (You engage in this material world) is approachable for those who existed in those times and unreachable for those who are of subsequent times, is similar to a flood which is nearby, helpful for people of those times and is difficult to reach for people of subsequent times.
adhilE thEngina madukkaL pOlE archAvathAram
Unlike these previously mentioned forms, just as a thirsty man can quench his thirst from the ponds which were left behind by the flood, for this person who desires to see and surrender, archAvathAram which is hailed as in thirunedundhANdagam 10 “pinnAnAr vaNangum sOdhi” (the radiant lord who can be worshipped by people of subsequent times), is visible everywhere for everyone in temples, homes etc, without being distant by place, time and senses.
piLLai lOkAchAryar indicates archAvathAram in plural as madukkaL, indicating emperumAn’s divine presence in many places as said in SrIrangarAja sthavam uththara Sathakam 74 “bauma nikEthanEshvapi kutI kunjEshu” (In temples, homes and hermitages in this world).
adhilE thEngina madukkaL pOlE
Since all the qualities of [vibhava] avathArams are fully manifested in archAvathAra abodes and since in many such abodes, emperumAn is having the vibhavAvathAra forms in the archA form, piLLai lOkAchAryar is saying “adhilE thEngina” (ones which originated from incarnations).
adiyen sarathy ramanuja dasan
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