SrI: SrImathE SatakOpAya nama: SrImathE rAmAnujAya nama: SrImadh varavaramunayE nama:
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.
ivvartha vishayamAga AzhwArgaL pAsurangaLil paraspara virudhdham pOlE thORRumavaRRil sollugiRa parihAramum maRRumuNdAna vakthavyangaLum visthara bhayaththAlE sollugiRilOm.
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.
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 8.7.8 “veRidhEyaruL seyvar” (will happily do favours without any cause), thiruvAimozhi 10.6.8 “en 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 10.8.1 “thirumAlirunjOlai malai enREn enna” (As I said thirumAlirunjOlai), thiruvAimozhi 2.7.3 “mAdhavan 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 1.9.4 “nalladhOr aRam seydhumilEn” (not having performed any good sAdhanam (means))
- Having some reason in self to have bhagavAn’s acceptance – periya thirumozhi 1.9.8 “nORREn palpiRavi” (I, the servitor, who performed sAdhanAnushtAnam, to be born in many births, became qualified to receive your merciful glance), iraNdAm thiruvandhAdhi 86 “yAn eththavaththAl kANban kol inRu” (With which penance will I see him now?), iraNdAm thiruvandhAdhi 74 “yAnE 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
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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