SrIvachana bhUshaNam – sUthram 423

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avathArikai (Introduction)

piLLai lOkAchAryar mercifully explains the effect of the implied principle of bhagavath samSlEsham (togetherness with bhagavAn) in sUthram 415 “prathama parvaththai vittu” and the implied principle of bhagavath viSlEsham (separation from bhagavAn) in sUthram 417 “dhOshamuNdAnAlum” .

sUthram 423

guNa dhOshangaL iraNdum kshudhra purushArthaththaiyum purushArtha kAshtaiyaiyum kulaikkum.

Simple Explanation

Both bhagavAn’s qualities and defects will destroy both lowly goals and the ultimate goal.

vyAkyAnam (Commentary)

guNa dhOshangaL iraNdum …


Union where emperumAn lets his devotees fully enjoy his beauty etc.


Separation when such devotees are suffering with their eyes rolling around in not having such experience with him.

These two,

kshudhra purushArthaththaiyum purushArtha kAshtaiyaiyum kulaikkai

Each one of them will destroy both.

guNam iraNdaiyum kulaikkai (qualities destroying both)

As said in mUnRAm thiruvandhAdhi 14mARpAl manam suzhippa mangaiyar thOL kai vittu” (As the heart engages towards SrIman nArAyaNan, it becomes easy to give up attachment towards the shoulders of women) and in iraNdAm thiruvandhAdhi 42manaippAl piRandhAr pirAndhu eydhum pErinbam ellAm thuRandhAr thozhudhArath thOL” (Those who worship the divine shoulders of emperumAn will detest the small [worldly] pleasures which are attained by those who are born in samsAram), as the greatness of emperumAn causes detachment in lowly pleasures, it destroys lowly goal; in thiruvAimozhi 3.7 “payilum sudaroLi” decad, AzhwAr was fully focussed on emperumAn’s devotees; while speaking about such devotees identity, the topic of bhagavAn’s beauty, simplicity etc came up which caused the engagement in the servitude towards devotees to be forgotten. AzhwAr became very anxious to enjoy emperumAn; hence in the next decad, he was made to call out in great anxiety along with his collection of senses to enjoy emperumAn. In this manner, emperumAn who captures the heart of those who have seen him, will ensure that a person who was intent on other aspects too will not remain for anything else but emperumAn and will engage the person in him like a swirl and will destroy the servitude towards devotees which is the ultimate goal;

dhOsham iraNdaiyum kulaikkai (defects destroying both)

Due to the sorrow caused by non-attainment of the experience, having the heart towards emperumAn always, the devotee will not have liking towards lowly enjoyments which were enjoyed previously as said in thirunedundhANdagam 12uNdaRiyAL uRakkam pENAL” (She is neither eating nor sleeping) and in periya thirumozhi 5.5.9 “pandhOdu kazhaL maruvAL paingiLiyum pAl UttAL pAvai pENAL” (won’t play with her play things such as ball etc, feed milk to her young pet parrot);

as said in thiruvAimozhi 8.10.3avan adiyAr siRu mA manisarAy ennai ANdAr ingE thiriyavE – sendhAmaraik kaN thirukkuRaLan naRu mA virai nANmalar adik kIzhp pugudhal – uRumO pAviyEnukku” (While his devotees who are short in form and great in stature, are roaming here, will it be apt for me, the sinner, to surrender at the fresh lotus flower-like divine feet of lotus-eyed lord) and in thiruvAimozhi 8.10.7thanimAth theyvath thaLir adik kIzhp pugudhal anRi avan adiyAr nani mAk kalavi inbamE nALum vAykka nangatkE” (instead of attaining the presence under the very tender divine feet of such distinguished supreme lord, to have the joy of being united with the very best bhAgavathas who were enslaved by his such qualities should always occur for us) – even those who are not seeking togetherness with emperumAn and are satisfied with togetherness with devotees, will become detached from devotees even when they are with such devotees due to the desire to enjoy emperumAn would call out as in thiruvAimozhi 8.5.2kANa vArAy” (you should come to be seen by me), thiruvAimozhi 8.1.2kANumARu aruLAy” (show your mercy upon me to be able to see you) and showing anger in words towards them as said in thiruvAimozhi 1.4.1venjiRaip puL” (periya thiruvadi whose wings are dreaded by the enemies) – by these, emperumAn’s defects pull back one’s heart from going towards ultimate goal (of bhAgavatha kainkaryam).

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

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