SrIvachana bhUshaNam – sUthram 397

SrI: SrImathE SatakOpAya nama: SrImathE rAmAnujAya nama: SrImadh varavaramunayE nama:

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avathArikai (Introduction)

Now, in this subject matter, some contradictions seem to be present in AzhwArs’ pAsurams; piLLai lOkAchAryar is highlighting the reason for not giving clarification for such contradictions and not giving further evidences/arguments to establish this principle.

sUthram 397

ivvartha vishayamAga AzhwArgaL pAsurangaLil paraspara virudhdham pOlE thORRumavaRRil sollugiRa parihAramum maRRumuNdAna vakthavyangaLum visthara bhayaththAlE sollugiRilOm.

Simple Explanation

In this subject matter, there seem to be some mutually contradicting views in AzhwArs’ pAsurams; fearing the expansion of this grantham further, we are not clarifying such contradictions and not providing further explanations.

vyAkyAnam (Commentary)

ivvartha vishayamAga …

That is – in this subject matter of nirhEthuka vishayIkAram (unconditional acceptance), in the pAsurams of AzhwArs who are target of such unconditional acceptance of bhagavAn and who were divinely blessed by bhagavAn with knowledge and devotion, which are acknowledge by bhagavAn himself, there are some seemingly contradictory pAsurams as in,

  • Not having any reason in self to have bhagavAn’s acceptance – thiruvAimozhi 8.7.8veRidhEyaruL seyvar” (will happily do favours without any cause), thiruvAimozhi 10.6.8en nanRi seydhEnO en nenjil thigazhvadhuvE?” (What virtuous deed did I do to the easily approachable emperumAn at thiruvAttARu, for him to enter and shine in my heart?), thiruvAimozhi 10.8.1thirumAlirunjOlai malai enREn enna” (As I said thirumAlirunjOlai), thiruvAimozhi 2.7.3mAdhavan enRadhE koNdu ” (considered my uttering (which was uttered without heart’s intent) of “SrImAn” (mAdhava – the lord of SrI mahAlakshmi) alone as the reason), periya thirumozhi 1.9.4nalladhOr aRam seydhumilEn” (not having performed any good sAdhanam (means))
  • Having some reason in self to have bhagavAn’s acceptance – periya thirumozhi 1.9.8nORREn palpiRavi” (I, the servitor, who performed sAdhanAnushtAnam, to be born in many births, became qualified to receive your merciful glance), iraNdAm thiruvandhAdhi 86yAn eththavaththAl kANban kol inRu” (With which penance will I see him now?), iraNdAm thiruvandhAdhi 74yAnE thavam seydhEn” (I have performed penance)

For those who don’t understand the intent of AzhwArs, this will appear to be contradictory. The explanation for these are:

  • Since these words “mAdhavan”, “malai” are only meant to distinguish from other names/places, bhagavAn’s krupai which accepted those as the reason, is the real reason for acceptance; it is well known that saying those words are not the real reason;
  • saying “nORREn pal piRavi” indicates the lowliness of self where AzhwAr is saying “I have performed other sAdhanams only to be re-born many times” but not to say that I have performed other upAyams in many births to attain you.
  • saying “yAnE thavam seydhEn” was only to highlight due to the great joy as said in the same pAsuram “irundhamizh nanmAlai iNai adikkE sonnEn” (I recited the garland of great thamizh words to your divine feet), praising the self that there is none as fortunate as in getting this result.

In this manner, this is the remedy for whatever appears to be sahEthukam (conditional) to be proven as nirhEthukam (unconditional).

maRRum uNdAna vakthavyangaL

Further, to be said as evidence for bhagavAn’s unconditional acceptance are

  • ahirbudhnya samhithA “Evam samsruthi chakrasthE bhrAmyamANE sva karmabhi: | jIvEdhu:khAkulE vishNO: krupAkApyupajAyathE ||” (In this manner, in this samsAra chakram, emperumAn’s mercy fell upon the AthmA who is going around due to one’s karma and suffering due to that)
  • SrI pAncharAthram “nirhEthuka katAkshENa madhIyO mahAmathE | AchArya vishayIkArAth prApnuvanthi parAmgathim ||” (Oh very wise nAradha muni! One attains the supreme abode by my unconditional merciful glance and AchArya’s grace) “nAsau purushakArENa nachApyathnEna hEthunA | kEvalam svEchchaivAham prEkshyE kaSchith kadhAchana ||” (I won’t grant my merciful glance through purushakAram (recommendation) or any other means; only due to my desire, I bless an AthmA at a particular time)
  • and other logical arguments

vistharabhayaththAlE sollugiRilOm

piLLai lOkAchAryar is saying “If we start explaining all of these, the grantham will become very expansive; fearing that we are not elaborating upon these”.

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 koyil.org portal, which is a humble offering to our pUrvAchAryas. koyil.org is part of SrI varavaramuni sambandhi Trust (varavaramuni.com) initiatives.

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