SrIvachana bhUshaNam – sUthram 460

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

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avathArikai (Introduction)

Subsequently, piLLai lOkAchAryar mercifully shows several evidences for the ultimate means of paragatha svIkAram of AchAryan [AchAryan showering his mercy towards Sishya].

sUthram 460

nallaven thOzhi” “mARAya dhAnavanai” engiRa pAttukkaLaiyum sthOthraththilE mudindha SlOkaththaiyum “paSurmanushya:” engiRa SlOkaththaiyum idhukku pramANamAga anusandhippadhu.

Simple Explanation

The pAsurams nAchchiyAr thirumozhi 10.10nallaven thOzhi”, nAnmugan thiruvandhAdhi 18mARAya dhAnavanai”, the final SlOkam of sthOthra rathnam and the SlOkam from bhArathvAja smruthi “paSur manushya:” are to be meditated as evidences for this [AchArya abhimAnam – AchAryan’s mercy].

vyAkyAnam (Commentary)

nallaven thOzhi

ANdAL mercifully said in nAchchiyAr thirumozhi 10.10

nalla en thOzhi! nAgaNai misai nam parar
selvar periyar siRu mAnidar nAm seyvadhu en?
villi pudhuvai vittuchiththar thangaL dhEvarai
valla parisu varuvipparEl adhu kANdumE

(Oh my dear friend! Our emperumAn who is reclining on the bed of thiruvandhAzhwAn is a very opulent person since he is the consort of SrI mahAlakshmi. He is greater than everyone else. On the other hand, we are very lowly persons. What can we do when this is the state? If periyAzhwAr, who is the head of SrIvillipuththUr, invites that emperumAn who is under his control, in the ways possible for him, we too will have the fortune of worshipping that emperumAn.)

That is – ANdAL’s friend considers emperumAn’s words as said in SrI rAmAyaNam yudhdha kANdam 18.3 “na thyajEyam” (I will not abandon) and her being the daughter of periyAzhwAr, as the means for the goal; she thinks “Since his words did not fructify in her case, ANdAL unnecessarily doubts in her connection with periyAzhwAr also helping in this situation; how is she going to survive now?”; looking at such friend who is very depressed, ANdAL says “Oh dear friend who suffers for my loss more than me! emperumAn is being ananthaSAyi (one who reclines on AdhiSEshan) and thus greater than all; further, he is the divine lord of SrI mahAlakshmi and hence having greatness which is unreachable for everyone; he is born in celestial clan and we are born in lowly human clan – there is mountain and pebble amount of difference between us; thus, is there anything we can do? Can we pressurise him to accept us citing his previously stated words? Let that be. There is a way for us.  periyAzhwAr who has the greatness of (1) being born in SrIvillipuththUr and (2) having the omnipresent lord in his divine heart [vishNu chiththan], is our AchArya as said in thaiththirIya upanishath “AchArya dhEvO bhava” (Consider AchAryan as God). He can invite his lord by singing a song, make him descend here by breaking the prize pouch, gather water for his bathing and invite him, prepare materials to decorate his divine hair and invite him, invite him to rid him of evil eyes on him or approach SrI mahAlakshmi as purushakAram (recommending authority) just as we approached periyAzhwAr, and make him come. If he makes emperumAn come with a strong means, we will see him and we will not pursue him.

mARAya dhAnavanai

thirumazhisai AzhwAr mercifully said in nAnmugan thiruvandhAdhi 18

mARAya dhAnavanai vaLLugirAl mArviraNdu
kURAkak kIRiya kOLariyai vERAga
EththiyiruppArai vellumE maRRavaraich
chAththiyiruppar thavam

(narasimha mUrthy, who is very strong as a distinguished entity, split the chest of the demon hiraNya’s, who was standing as an opponent, into two parts, with sharp finger nails; the good deed of the ultimate devotees who attain such devotees of emperumAn [as mentioned in the previous word] will defeat that of those who worship such emperumAn.)

That is – hiraNya became an enemy of narasimha without seeing that he is none other than the supreme lord; such narasimha effortlessly tore the chest of the demon hiraNya, whose body was nourished by the strength of boons, into two parts with his sharp, divine nails; there are those who perform mangaLASAsanam to such narasimha without any expectation as said in thiruppallANdu 6andhiyam pOdhil ari uruvAgi ariyai azhiththavanai pandhanai thIrap pallANdu pallAndu enRu pAdudhumE ” (we will praise emperumAn who killed he demon hiraNya, the enemy of emperumAn’s follower prahlAdha, during the time of dusk, in the form of narasimha (lion head and human body) so that his pain will be relieved); their good deeds will be defeated by the good deeds of those who have placed all their burden on such devotees of narasimha and have taken shelter of their mercy.

sthOthraththilE mudindha SlOkam

paramAchAryar ALavandhAr mercifully said in the final SlOkam (SlOkam 65) of sthOthra rathnam which is the essence of vEdhAntham

akruthrima thvachcharaNAravindha
prEma prakarshAvadhim Athmavantham |
pithAmaham nAthamunim vilOkya
prasIdha mathvruththam achinthayithvA ||

([Oh emperumAn!] Without considering my conduct, you should mercifully pardon me seeing nAthamunigaL who is the epitome of natural love towards your divine lotus feet, who is self realised and who is my grandfather.)

That is – your highness should see my nAthamunigaL, who is the epitome of natural love towards your highness’ divine feet which are apt and enjoyable and who has true knowledge about the self which is the cause for such love, and who is my grandfather both by knowledge and bodily connection, and you should become pleased without considering my conduct and shower your mercy towards me.

paSur manushya pakshIvA …

bhArathvAja smruthi SlOkam where it is clearly said that whether one has knowledge or not, by the mercy of bhAgavathas one will be liberated.

paSur manushya: pakshIvA Echa vaishNava samSrayA: |
thEnaiva thE prayAsyanthi thath vishNO: paramampadham ||

(Whoever it may be – four limbed animals, humans and birds, when surrendered to vaishNavas, due to that connection, one will attain vishNu’s highest abode of paramapadham.)

Be it animals or birds who are not qualified to acquire knowledge [about truth, means and goal], or humans who are qualified to acquire knowledge, whoever is related to a thadhIyan (devotee)  who is identified by such relationship with bhagavAn exclusively, through that vaishNava, they will reach paramapdham, which is the apt destination.

All of these pAsurams/SlOkams can be meditated as evidence for AchAryan’s mercy leading to liberation.

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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