SrI: SrImathE SatakOpAya nama: SrImathE rAmAnujAya nama: SrImadh varavaramunayE nama:
Subsequently, piLLai lOkAchAryar is showing pramANams (scriptural evidences) for the cruel nature of this ahankAram.
“na kAma kalusham chiththam”, “na hi mE jIvithEnArththa”, “na dhEham”, “emmA vIttuth thiRamum”
jithanthA sthOthram ““na kAma kalusham chiththam” (My mind which is focussed on you, is not disturbed by desiring for SrIvaikuNtam), SrI rAmAyaNam sundhara kANdam “na hi mE jIvithEnArththa” (for me, there is no use with my life), sthOthra rathnam 57 “na dhEham” (I don’t want my body …), thiruvAimozhi 2.9.1 “emmA vIttuth thiRamum” (I won’t desire for the great benefit of paramapadham).
In this, first piLLai lOkAchAryar is mercifully highlighting the words from jithanthA sthOthram which is a part of rig vEdham. “na kAma kalusham chiththam mama thE pAdhayO sthitham | kAmayE vaishNavathvanthu sarva janmasu kEvalam ||“. Meaning for this – My heart which is fixated on the divine feet of your highness who is the natural lord and ultimately enjoyable, is not bewildered at SrIvaikuNtam etc as the true goal, and is rather desiring for servitude towards the enjoyment of your highness in every birth. By the word kEvalam, the aspect of being enjoyable for self, is eliminated; the word thu is to indicate the exclusivity. With this – it is said that since everything up to mOksham which is acquired by self-desire are all resulting from ahankAram, they are to be shunned.
Subsequently, piLLai lOkAchAryar is mercifully highlighting pirAtti’s words. SrI rAmAyaNam sundhara kANdam “na hi mE jIvithEnArththO naivArthair na cha bhUshaNai: vasanthyA rAkshaI madhyE vinArAmam mahAratham”. Meaning for this – for me who is separated from perumAL (SrI rAma) who is a mahAratha (great charioteer) and living amidst the rAkshasis, there is no use of my life, wealth, ornaments. With this – it is said that when life etc are present for the sake of self instead of bhagavAn’s purpose, since they are touched with ahankAram, they are to be abandoned.
Subsequently, piLLai lOkAchAryar is mercifully highlighting paramAchArya ALavandhAr’s words. sthOthra rathnam 57 “na dhEham na prANAnna cha sukhamaSEShbhilashitham na chAthmAnam nAnyath kimapi thava SEshathvavibhavAth | bahirbhUtham nAtham! kshaNamapi sahE yAthu SathadhA vinASam thathsathyam madhumadhana! vigyApanamidham ||“. Meaning for this – Oh my apt lord! When it is outside the wealth of your service – I will not tolerate my body; I will not tolerate the vital airs which sustain this body; I will not tolerate the pleasures which are desired by everyone; I will not tolerate children, wife et al; I will not tolerate the self who is the enjoyer of all of these; let all of these be destroyed; this is a truthful prayer; if that is not so, I will undergo the suffering underwent by madhu who was untruthful towards you. With this – it is said that everything which is outside the service for bhagavAn is to be abandoned since they are affected with ahankAram.
Subsequently, piLLai lOkAchAryar is mercifully highlighting the words of nammAzhwAr who is the leader of AzhwArs who are divinely blessed with well-matured devotion by bhagavAn. thiruvAimozhi 2.9.1 “emmA vIttuth thiRamum”. That is – emperumAn said “Oh AzhwAr! Accept liberation”; AzhwAr responds “Even if that mOksham is most distinguished if it is granted for my pleasure, I will not even think about its aspects”. With this – it is said that since the mOksham which is attained by self interest is also bound by ahankAram, it is to be shunned as worldly wealth is shunned.
adiyen sarathy ramanuja dasan
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