SrIvachana bhUshaNam – sUthram 458

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

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avathArikai (Introduction)

Subsequently, to announce that for such a person who is dependent on AchAryan’s mercy, great desire towards the ultimate destination which is the goal is certainly required, piLLai lOkAchAryar mercifully explains how aspects such as great desire towards the ultimate destination etc are common for all four upAyams (means) [i.e. bhakthi, prapaththi, self pursuit towards AchAryan and AchAryan pursuing self].

sUthram 458

prApya bhUmiyil prAvaNyamum, thyAjya bhUmiyil jihAsaiyum, anubhava alAbhaththil AthmadhAraNa ayOgyathaiyum, upAya chathushtayaththukkum vENum.

Simple Explanation

Desire for the ultimate destination which is the goal, disgust in the abode which is to be given up and being unable to sustain self when experience of bhagavAn was not attained are required for all four upAyams,

vyAkyAnam (Commentary)

prApya bhUmi …

prApya bhUmi

The abode where one’s apt lord is mercifully present.

thath prAvaNyam

The great desire where one cannot sustain without reaching there.

thyAjya bhUmi

The abode which is cause for being away from the prApya bhUmi.

thajjihAsai

The desire to be freed from there.

anubhava alAbhaththil AthmadhAraNa ayOgyathai

When one does not get to enjoy the divine form etc of one’s apt lord, being unable to sustain, just as one cannot sustain one’s body without food.

upAya chathushtayaththukkum vENum

To be qualified as a pursuant, these are required for all of those who pursue the four types of upAyams.

upAya chathushtayam

bhakthi [yOgam], prapaththi, svagatha svIkAram towards AchAryan (self pursuing AchArya), paragatha svIkAram of AchAryan (AchArya showing compassion towards disciple) as explained by piLLai lOkAchAryar starting with sUthram 444. Alternatively – in place of the last two upAyams, svagatha svIkAram towards bhagavAn and paragatha svIkAram of bhagavAn can also be considered. But the former explanation is better since it flows with his previous sequence of explanation.

Among these, for those who are focussed on bhakthi and prapaththi, these should compulsorily occur:

  • desire for paramapadham which is the ultimate destination to be attained, as said in thiruvAimozhi 9.3.7mAga vaigundham kANbadhaRku en manam Egam eNNum” (my heart without any difference between night and day desired in a singular manner to see SrIvaikuNtam which is the residence of such emperumAn),
  • disgust in this abode which is to be given up, as said in Saunaka samhithA “varam huthavaha jvAlA pancharAnthar vyavasththi: | naSauri chinthA vimukajana samvAsa vasaSam ||” (It is best to be encaged in the cage of fire flames instead of remaining with those who have no desire in meditating upon krishNa) and in thiruvAimozhi 4.9.7koduvulagam kAttEl” (Don’t show me this evil world).
  • being unable to sustain when experience is lacking, as said in thiruvAimozhi 5.7.1unnai vittonRum ARRagiRkinRilEn” (I cannot sustain without you).

For those who are related to AchArya both through svagatha svIkAram and paragatha svIkAram, as said in sUthram 450 “ellAm vaguththa idamE” (All the five forms of emperumAn to be seen in AchAryan himself), since the abode where AchAryan is mercifully present is the apt destination, the abode where one is present in separation from one’s AchAryan is to be given up, and the real experience for such Sishya is engaging in AchAryan’s divine form etc; these three aspects should be explained accordingly as per the nature of the individual.

Alternatively, as SrI madhurakavi AzhwAr mercifully explains in kaNNinuN chiRuth thAmbu 11madhurakavi sonna sol nambuvAr padhi vaigundham” (The abode of those who believe in the words of madhurakavi AzhwAr will be SrIvaikuNtam) – [that is] since SrI madhurakavi AzhwAr mercifully explains that for those who recite (and understand the meanings) his pAsurams, the abode of residence is SrIvaikuNtam where the devotees are always glorified, even for those who are in charama parva nishtai (depending on AchAryan’s mercy), as complete experience etc in bhagavAn occurs in SrIvaikuNtam which is dear to one’s AchAryan, the apt abode is paramapdham; samsAram (material realm), which is contrary to that apt abode due to causing ignorance, is the abode to be given up. anubhava alAbhaththil AthmadhAraNa ayOgyathai – when one does not experience matters relating to bhagavAn which is dearer to one’s AchAryan more than one’s AchAryan’s matters, being unable to sustain oneself.

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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