SrI: SrImathE SatakOpAya nama: SrImathE rAmAnujAya nama: SrImadh varavaramunayE nama:
Subsequently, piLLai lOkAchAryar mercifully explains the sequence of results which occur on acquiring Samam and dhamam.
ivai iraNdum uNdAnAl AchAryan kaipugurum; AchAryan kaipugundhavARE thirumanthram kaipugurum; thirumanthram kaipugundhavARE ISvaran kaipugurum; ISvaran kaipugundhavARE “vaigundha mAnagar maRRadhu kaiyadhuvE” engiRapadiyE prApya bhUmi kaipugurum.
If these two are acquired, one will acquire an AchArya; if one acquires an AchArya, one will acquire thirumanthram (ashtAksharam); as one acquires thirumanthram, one will acquire ISvara (the lord); as one acquires ISvara, one will reach the ultimate destination as said in thiruvAimozhi 4.10.11 “vaigundha mAnagar maRRadhu kaiyadhuvE” (will have the great abode SrIvaikuNtam which is present on the other side, from where there is no return, in their hands).
ivai iraNdum …
Previously, though complete control over internal and external senses etc which are acquired by great desire towards bhagavAn was explained, here as much Samam and dhamam as are required to get the acceptance of AchArya, is spoken about. When such Samam and dhamam occur in a person,
AchArya becomes captivated by such person, to see such person who is having these noble qualities; he becomes pleased and instructs the periya thirumanthram (the great ashtAksharam) which frees one from samsAram, along with its meanings. As said in muNdaka upanishath 1.2.12 “thasmai sa vidhvAn upasannAya samyak praSAntha chiththAya SamAnvidhAya | yEnAksharam purusham vEdha sathyam prOvAchathAm thathvathO brahma vidhyAm ||” (Towards the one who stood close, having purity in heart, having control over external senses, an AchArya should teach that brahma vidhyA (study of brahmam) through which one can understand the imperishable lord), it was said that only one who has control over internal and external senses, and remains close, deserves to be instructed with brahma vidhyA. SruthaprakASikA bhattar who wrote commentary for this Sruthi explained the control of internal and external senses required to reach AchArya as in Srutha prakASikA “EthEna SravaNOpayuktham avadhAnam vivakshitham | nathUpAsanOpa yukthAth yanthEndhiriya jayAdhi: ||” (With this, the alertness which is required to listen from the AchArya is explained. This is not speaking about the great control over senses etc which are required for upAsanam (bhakthi yOgam)).
AchAryan kaipugundhavARE ISvaran kaipugurum
As said in “thanmanthram brAhamaNAdhInam” (That thirumanthram is at the disposal of the AchArya), since the thirumanthram is at the disposal of AchArya, as one acquires the AchArya who instructs, thirumanthram which is instructed by such AchArya will be firmly established in the heart of the Sishya. As said in “brahamavith brAhmaNO vidhu:” (one who knows brahmam is known as brAhmaNa), the word brAhmaNa indicates AchArya here.
thirumanthram kaipugundhavARE ISvaran kaipugurum
As said in “manthrAdhInancha dhaivatham” (the lord is at the disposal of the manthram), since bhagavAn remains at the disposal of thirumanthram, as one acquires it with its meaning, bhagavAn who is known by that manthram, becomes the prApaka (means) to eliminate unfavourable aspects first and grant favourable aspects.
ISvaran kaipugundhavARE “vaigundha mAnagar maRRadhu kaiyadhuvE” engiRapadiyE prApya bhUmi kaipugurum
As said in “dhaivAdhInam jagath sarvam” (The whole world is at bhagavAn’s disposal), since both nithya vibhUthi and leelA vibhUthi are at bhagavAn’s disposal, as such bhagavAn is acquired as the means, the ultimate destination of paramapadham, will be easy to acquire for such a person.
adiyen sarathy ramanuja dasan
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