SrI: SrImathE SatakOpAya nama: SrImathE rAmAnujAya nama: SrImadh varavaramunayE nama:
Principle highlighted in previous sUthram is elaborated here.
adhAvadhu – AchArya thulyar enRum samsArigaLilum thannilum ISvaranilum adhikar enRum ninaikkai.
That is – they should be considered as equal to one’s AchArya and be considered greater than worldly people, self and ISvara.
AchArya thulyar enRu ninaikkai
As said in “gururEva parabrahma gururEva parandhanam | gururEva para:kAma: gururEva parAyaNam | gururEva parAvidhyA gururEva parAgathi: | yasmAth thadhupadhEshtAsau thasmAth gurutharOguru: |” (AchArya is paramAthmA; AchArya is the best wealth; AchArya is the best desirable aspect; AchArya is the refuge; AchArya is the best path; for the reason why such AchArya instructed this thirumanthram, he is greater than all AchAryas), this distinguished devotee should be considered as equal to the AchArya who is desirable in every manner.
samsArigaLil adhikarAga ninaikkai
Instead of considering such distinguished devotee to be equal with worldly people based on his birth etc, considering the greatness of such distinguished devotee due to his knowledge etc, he should be considered greater than worldly people.
thannil adhikar enRu ninaikkai
Since self is also greater than worldly people (due to being devoted to bhagavAn), instead of considering such distinguished devotee to be equal for self, such devotee should be considered as greater than self due to his being self’s lord.
ISvaranil adhikar enRu ninaikkai
Instead of considering bhagavAn to be a common lord for such distinguished devotee and self, such distinguished devotee should be considered greater than bhagavAn; this is because – bhagavAn may engage self in samsAra based on self’s karma (deeds), who expects purushakAram (recommendation of pirAtti) while self surrenders at his divine lotus feet and bhagavAn, due to being mute in archAvathAram, will not converse with the self; unlike bhagavAn, the distinguished devotee of bhagavAn will engage the self in activities matching the true nature of the self, will not expect any purushakAram while approaching him and will instruct what is to be pursued and what is to be given up.
adiyen sarathy ramanuja dasan
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