SrIvachana bhUshaNam – sUthram 135

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avathArikai (Introduction)

To reveal that these [previously mentioned] defects are not present in prapaththi, piLLai lOkAchAryar mercifully explains prapaththi’s svarUpa uchithathvam (being in line with the true nature of the self) and sukarathvam (easy to do).

sUthram 135

Athma yAthAthmya gyAna kAryam AgaiyAlE svarUpaththukku uchithamumAy “siRRa vENdA” engiRapadiyE nivruththi sAdhyam AgaiyAlE sukaramumAy irukkum.

Simple Explanation

Since this prapaththi is a result of having deep knowledge about the self, this is apt for the true nature and is also easy to perform since its in the form of giving up as said in thiruvAimozhi 9.1.7siRRa vENdA” (no need to sweat heavily).

vyAkyAnam (Commentary)

Athma yAthAthmya …

Athma yAthAthmya gyAna kAryam

This prapaththi is a result of deeper knowledge about the self. This occurs due to the realisation of the true form of the AthmA, being totally dependent on bhagavAn only, as said in the madhyama padham (of thirumanthram).

svarUpaththukku uchitham Agai

This is apt for that true nature of being totally dependent.

siRRa vENdA

siRRudhal – sidhaRudhal – trying in various ways. That is one need not try in different ways. That is one need not engage in any other upAyams.

nivruththi sAdhyam AgaiyAlE sukaramumAy irukkum

As said in “bhagavath pravruththi virOdhi svapravruththi nivruththi prapaththi” (prapththi is abandoning self-effort which is the hurdle for bhagavAn’s effort) – since this is accomplished by abandoning self-effort, this will be easy to perform.

How will all defects be eliminated by just eliminating these two defects?

  • Since apAyathvam (calamity), bhaya janakathvam (causing fear), SOka janakathvam (causing sorrow), ahankAra miSrathayA nishidhdhathvam (being forbidden due to having self-effort) are all dependent on svarUpa virOdhithvam (being contradictory to the true nature of the self)
  • Since this (prapaththi) is not the means and bhagavAn who is sidhdhOpAyam (established means), is the means, and this prapaththi is only the pursuit of such bhagavAn as the upAyam and is a qualifier of the jIvAthmA who likes to pursue bhagavAn in that manner, pala visadhruSathvam (means not matching the end) does not occur in prapaththi

Thus these six defects are not present for prapaththi is clear.

The difficulty in pursuing the means which is derived from the fact that upAsanam is accomplished by the various activities/rituals, is very clear from the statement “nivruththi sAdhyam AgaiyAlE sukaram” (Easy to perform since this is accomplished by abandoning all other means).

Thus, as it is explained that this prapaththi is matching for the true nature of the self and is easy to perform, it is established that the previously explained defects are not present for prapaththi.

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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