SrI: SrImathE SatakOpAya nama: SrImathE rAmAnujAya nama: SrImadh varavaramunayE nama:
Further, piLLai lOkAchAryar mercifully says “not only this archAvathAram remains easily approachable for those who have desire to surrender, it also has the qualities such as the ability to create the taste” and explains the greatness of archAvathAram.
idhudhAn SAsthrangaLAl thiruththavoNNAdhE, vishayAntharangaLilE maNdi vimukarAyp pOrum chEthanarkku vaimukyaththai mARRi ruchiyai viLaikkak kadavadhAy, ruchi piRandhAl upAyamAy, upAya parigraham paNNinAl bhOgyamumAy irukkum.
This archAvathAram [of bhagavAn] will make those chEthanas who are not reformable by SAsthrams, who turn away from bhagavAn seeing worldly pleasures, to eliminate their hatred, will create taste towards him, being the upAyam (means) for those who acquired the test, and will remain enjoyable for those who pursue him as upAyam.
Considering qualities such as saulabhyam (easy approachability) piLLai lOkAchAryar reflects upon that saying “idhudhAn” [archAvathAram with such qualities].
Though SAsthrams such as Sruthi, smruthi etc which care for the well-being of the chEthanas and give good advice, instruct the great defects of worldly pleasures to create distaste and the great qualities of bhagavAn to create taste, they are unable to make the chEthanas abandon worldly pleasures and pursue bhagavAn. The evil impressions in the chEthanas would invalidate such advice; laghvathri smruthi says “janmAnthara sahasrEshu thapOgyAnasamAdhibi: I narANAm kshINapApAnAm krishNE bhakthi prajAyathE II” (after observing karma gyAna yOgams in tens of thousands of births, for those who get rid of sins (which are the hurdles for the commencement of bhakthiyOgam) , bhakthi towards krishNa begins).
vishayAntharangaLilE maNdi vimukarAyp pOrum chEthanarkku
As said in periya thirumozhi 1.6.2 “silambadi uruvil karunedungaNNAr thiRaththanAy aRaththaiyE maRandhu – pulam padindhuNNum bOgamE perukki” (being desirous towards women who are having beautiful feet which are decorated with anklets and dark, wide eyes, increasing the enjoyment of the sense organs), periya thirumozhi 1.6.3 “surikuzhal madandhaiyar thiRaththuk kAdhalE miguththuk kaNdavA thirindha” (having great love towards women with curly hair, roaming where the eyes lead to), thirumAlai 16 “mAdharAr kayaRkaN ennum valaiyuL pattu azhundhuvEnai” (being caught in the web of fish-like eyes of women), being greatly engrossed in worldly pleasures, having the vow as said in thiruviruththam 95 “yAdhAnum paRRi nIngum viradhaththai” (having the vow of leaving bhagavAn through any means), living without the desire to turn towards bhagavath vishayam; for such chEthanas who remain in this manner.
vaimukyaththai mARRi ruchiyai viLaiththu
As said in thirumAlai 16 “pOdharE enRu sollip pundhiyil pugundhu than pAl Adharam peruga vaiththa azhagan” (The beautiful SrIranganAtha invited me saying “come on” and entered my intellect and caused overflowing love towards him) – he captivated my heart with his saundharya (beauty) etc and changed my intention of not desiring to see him. Making one not take away the eyes from him ever.
ruchi piRandhAl upAyamAy
On acquiring the taste to eternally enjoy him on the distinguished dharSan (sight) of his, he remains the sAdhana (means) to attain him after eliminating the samsAra (bondage), as said in thiruvAimozhi 5.7.10 “ARenakku nin pAdhamE SaraNAgath thandhozhindhAy” (You (emperumAn) have bestowed on me your divine feet only which are the means to attain the goal, as the upAyam (means) which is the refuge).
upAya parigraham paNNinAl bOgyamumAy irukkum
On pursuing him as the upAyam (means), to not have to wait to get the result until after reaching the ultimate destination (paramapadham), he remains the greatly enjoyable aspect, as the goal, as said in amalanAdhipirAn 10 “aNiyarangan en amudhinaik kaNda kaNgaL maRRonRinaik kANAvE” (My eyes, which have seen that insatiable emperumAn, will not see anything else hereafter) and thiruvAimozhi 10.7.2 “enakkuth thEnE pAlE kannalE amudhE thirumAlirunjOlaik kOnE” (being honey, milk, sugar and nectar and all the taste in these objects, he is the lord who is mercifully residing in thirumAlirunjOlai).
Thus, the following aspects were explained:
- for prapaththi, the entity who is full in all qualities is the object
- such completeness is available in archAvathAram
- due to that reason, all the AzhwArs performed prapaththi in archAvathAram
- all the qualities are present in full in archAvathAram
- that too, the qualities which are specifically required for prapaththi, are shining well in archAvathAram
- this archAvathAra sthalam (abode(s)) is where he discards his nairapEkshyam (not expecting anything from anyone) etc and cares for those who do not care for him.
- parathvam etc are difficult to attain due to reasons which are specific to each state
- this archAvathAram is sulabham (easily approachable) in all manners
- not just that, archAvathAram creates the taste, and remains both means and end.
With this – archAvathAra emperumAn being upAyam and upEyam, causing detachment for all matters other than him and attachment taste towards him, being easily approachable for all, discarding his own greatness, caring for those who do not care for him, having the qualities which are required for [others to perform] prapaththi in a radiant manner, having all qualities in full, the object of surrender for prappanna jana kUtasthar (the foremost of surrendered persons) nammAzhwAr, is the apt object for surrender is explained.
adiyen sarathy ramanuja dasan
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