SrIvachana bhUshaNam – sUthram 109

SrI: SrImathE SatakOpAya nama: SrImathE rAmAnujAya nama: SrImadh varavaramunayE nama:

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avathArikai (Introduction)

piLLai lOkAchAryar is showing the contradiction which will arise when the principle he explained previously is not accepted.

sUthram 109

ippadik koLLAdhapOdhu, guNahInamenRu ninaiththa dhaSaiyil bhagavath vishaya pravruththiyum, dhOshAnusandhAna dhaSaiyil samsAraththil pravruththiyum kUdAdhu.

Simple Explanation

If it is not accepted like this (i.e. one does not engage in bhagavath vishayam due to bhagavAn’s auspicious qualities), engaging in bhagavath vishayam in the state where bhagavAn is considered to be lacking in auspicious qualities and engaging in worldly aspects in the state of meditating upon the defects of samsAram, should not occur.

vyAkyAnam (Commentary)

ippadi …

ippadik koLLAdhapOdhu

If we don’t accept that distaste towards worldly pleasures is due to inaptness and taste towards bhagavath vishayam is due to aptness, and consider that seeing the defects and auspicious qualities are the respective reasons for these aspects.

guNa hInam enRu ninaiththa dhaSaiyil bhagavath vishaya pravruththi

Even while being fully anguished and greatly suffering in separation, since emperumAn did not show his face immediately, AzhwAr thought that emperumAn is lacking auspicious qualities. Still he showed great love towards emperumAn saying “avanai alladhu aRiyEn” (I don’t know anyone other than him) [which is the essence of thiruvAimozhi 5.3.5]

dhOshAnusandhAna dhaSaiyil samsAraththil pravruththi

In this samsAra where one enjoys sense pleasures [Sabdham etc] with mother, father et al, wife, children et al, close and distant relatives, house, land etc, though one perceives the defect of those aspects giving great sorrows, one engages with them eagerly.

These two should not occur [if such principle explained previously were not accepted].

Alternative explanation.

dhOshAnusandhAna dhaSaiyil samsAraththil pravruththi

Though greatly knowledgeable maharishis (great sages) et al are meditating upon the defects of worldly pleasures, considering the ordained rules of SAsthram as apt, engage in begetting children etc and thus engage in worldly pleasures.

By showing that these contradiction of these should not occur when such principle is not accepted, it is established that the principle should be accepted as it is.

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 portal, which is a humble offering to our pUrvAchAryas. is part of SrI varavaramuni sambandhi Trust ( initiatives.

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