SrI: SrImathE SatakOpAya nama: SrImathE rAmAnujAya nama: SrImadh varavaramunayE nama:
Subsequently, piLLai lOkAchAryar elaborates bhagavadhapachAram.
bhagavadhapachAramAvadhu – dhEvathAntharangaLOdu okka ISvaranai ninaikkaiyum, rAma krishNAdhi avathArangaLil manushya sajAthIyathA budhdhiyum, varNASrama viparIthamAna upachAramum, archAvathAraththil upAdhAna nirUpaNamum, AthmApahAramum, bhagavath dhravya apahAramum thudakkamAnavai.
bhagavath apachArams are – considering ISvara to be on a par with other dhEvathAs, having the thought of humanness in bhagavAn’s avathArams such as rAma, krishNa et al, honouring people contrary to varNASrama rules, analysing the raw material with which bhagavAn’s archA form has been made, stealing one’s own self (AthmA), stealing bhagavAn’s properties etc.
dhEvathAntharangaLOdu okka ISvaranai ninaikkai
yEthu sAmAnya bhAvEna manyanthE purushOththamam |
thEvai pAshaNdi nOgyEyA: sarva karma bahishkruthA: ||
Those who consider sarvESvaran who is purushOththaman to be equal to dhEvathAs such as brahmA, rudhran et al, are known as pAshaNdis and are to be excluded from all karmas (religious deeds).
yasthu nArAyaNam dhEvam sAmAnyE nAbhimanyathE |
sayAthi narakam ghOram yAvach chandhA dhivAkaram ||
One who considers SrIman nArAyaNa who is sarvasvAmi (the lord of all) to be equal to other dhEvathAs, will remain in cruel hell as long as sun and moon exist.
As said in these references, while SAsthram says that other dhEvathAs should not be treated equal to ISvara, considering ISvara who is said to be the controller and one who has none equal to or above him as said in yajur vEdham AraNyam 3 praSnam 20 “antha:pravishtaS SAsthA janAnAm sarvAthmA” (paramAthmA remaining in the heart of all beings, controls them and is the AthmA of all AthmAs) and SvEthASvathara upanishath “thamISvarANAm paramam mahESvaram; na thath samaSchApyathikaScha dhruSyathE” (sarvESvara is the lord of all dhEvathAs; there is none who is equal to or greater than sarvESvaran, who is seen), to be equal to dhEvathAs such as brahmA, rudhran et al who are bhagavAn’s bodies as said in thaiththirIya upanishath “angAnyanyA dhEvathA:” (That brahmam is the AthmA and all the dhEvathAs are his bodies).
rAmakrishNAdhi avathArangaLil manushya sajAthIyathA budhdhi
As said in SrI bhagavath gIthA 4.6 “ajO’pi san avyayAthmA bhUthAnAm ISvarO’pi san |
prakruthim svAm adhishtAya sambhavAmyAthmamAyayA ||” (Being birthless and imperishable, being the lord of all beings, I descend in many births by my will accepting distinguished forms (made of spiritual matter)), without realising that emperumAn, being in his true nature, presenting his divine form in a form which resembles a worldly form, has taken birth in a human species where one goes through suffering, thinking him to be the same as other humans, on observing his staying in the womb, taking birth, having sorrow and bewilderment etc which were done to make us believe his incarnation to be truthful.
varNASrama viparIthamAna upachAram
- While worshipping bhagavAn, those who are born in fourth varNa (SUdhra varNa) using vaidhika manthras which are to be recited only by thraivarNikas (brAhmaNa, kshathriya, vaiSya)
- Offering thAmbUlam (betel leaves/nuts) etc for sanyAsis et al
- and other similar acts
archAvathAraththil upAdhana nirUpaNamAvadhu
As said in mudhal thirvandhAdhi 44 “thamar ugandhadhu evvuruvam avvuruvam thAnE thamar ugandhadhu eppEr maRRu appEr thamar ugandhu evvaNNam sindhiththu imayAdhu irupparE avvaNNam AzhiyAnAm” (emperumAn who holds the divine disc on his hand attains the form and name which were desired by his devotees; moreover he transforms himself the way his devotees think of him), instead of knowing the greatness of emperumAn’s attachment towards his divine archA forms which were accepted by him in any material based on his devotees’ desires, analysing the raw material [to qualify the value of the vigraham] just as someone would analyse one’s mother’s reproductive organ.
As said in mahAbhAratham Adhi parvam 74.28 “yO anyathA santham AthmAnam anyathA prathipadhyathE | kim thEna na krutham pApam chOrENa AtmApahArinA ||” (AthmA belongs to bhagavAn. When a person thinks that it belongs to him, what sin has not been committed by such a person?), the prime sin among all sins, which is considering the jIvAthmA, which is dependent on paramAthmA, to be independent.
bhagavath dhravya apahAram
Stealing the materials which are qualified to be used in food preparations and decorations for emperumAn, in a visible or invisible manner.
Since there are many such aspects which are highlighted as cruel acts, they are also to be considered. Thirty two such offences are said to be present.
adiyen sarathy ramanuja dasan
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