SrI: SrImathE SatakOpAya nama: SrImathE rAmAnujAya nama: SrImadh varavaramunayE nama:
piLLai lOkAchAryar mercifully explains the question “For all AzhwArs who were divinely blessed by bhagavAn with pure knowledge and devotion, it appears that their existence and nourishment are based on seeing, enjoying and serving bhagavAn; is that state not applicable for periyAzhwAr too? In that context, how can we say that he is constantly engaged in mangaLASAsanam?”
allAdhArkku saththA samrudhdhigaL dharSana anubhava kainkaryangaLAlE; ivarkku mangaLASAsanaththAlE.
The existence and nourishment for other AzhwArs are by seeing, enjoying and serving bhagavAn; for periyAzhwAr it is by mangaLASAsanam.
saththai – existence.
For other AzhwArs who are desirous of seeing, enjoying and serving bhagavAn, when they don’t see him, they cannot sustain themselves and will call out as in thiruvAimozhi 8.5.2 “kANa vArAy” (Come here to be seen), their existence will be based on having bhagavAn’s dharSan; as said in thiruvAimozhi 1.4.6 “avarAvi thuvarAmun … avar vIdhi oru nAL … aruL Azhip putkadavIr” (Oh circle shaped beetle who has stripes on your body! When you go and see the master who has sudharSana chakram in his hand, please tell him “Oh you who have vowed not to show your compassion on parAngusa nAyagi since she has committed many sins/mistakes! You break your vow and show your compassion once by taking a stroll, on garudAzhwAr, on the street where she lives, at least one day – before she loses her existence”. If he refuses to do so, she would wonder “What mistake did we commit that he does not even pass by our street?”), as parAnguSa nAyaki says “To preserve our existence, go and tell him to go through our street to be seen by us at least through the window”, it is clear that the existence is preserved by seeing bhagavAn.
samrudhdhi – nourishment.
Beyond existence, there is subsequent nourishment. For AzhwArs, such nourishment occurs through decads like thiruvAimozhi 2.5 “andhAmaththanbu“, thiruvAimozhi 3.1 “mudichchOdhi” etc and through kainkaryams performed in thiruvAimozhi 3.3 “ozhivil kAlam” etc.
Their existence occurs by seeing and enjoying bhagavAn and and nourishment occurs by serving him.
As piLLai lOkAchAryar himself mercifully said previously in sUthram 114 “andha saththai prAvaNya kAryamAna anubhavam illAdhapOdhu kulaiyum” (That existence of the self will be lost when the experience based on the love is not present) and as kainkaryam is said to be the reason for existence based on the fact that if emperumAn says “I will engage you in my service tomorrow”, AzhwArs would say “then we won’t have the existence even to decay/die” and since seeing him appears to be the reason for their nourishment as said in thruvAimozhi 10.8.7 “kaNdu kaLippan” (I will see you and rejoice), it can be said that all three aspects are the reasons for their existence and nourishment.
But, for periyAzhwAr who is always worried about “What is going to happen to emperumAn?” from the time he was blessed with pure knowledge and devotion and is engaged in eagerly performing mangaLASAsanam on seeing bhagavAn’s tenderness etc, since he cannot sustain himself if there is break in such performance of mangaLASAsanam, and since such continuous mangaLASAsanam will nourish hm, his existence and nourishment are based on mangaLASAsanam; thus there is nothing wrong in saying that he will constantly engage in mangaLASAsanam.
adiyen sarathy ramanuja dasan
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