SrIvachana bhUshaNam – sUthram 461

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avathArikai (Introduction)

For the one who was explained previously as prapaththi nishtan (having surrender as the means), though he has shortcoming in the qualification for the means, ISvaran will ignore that and help him, considering AchAryan’s mercy as ancillary aspect of such surrender. Subsequently, piLLai lOkAchAryar is mercifully responding to the doubt “Now, why is such AchArya abhimAnam is explained as an independent means? Does one means have two different forms?”

sUthram 461

AchAryabhimAnandhAn prapaththi pOlE upAyAntharangaLukku angamumAy svathanthramumAy irukkum.

Simple Explanation

Similar to prapaththi, AchArya abhimAnam will also remain ancillary for other upAyams and independent as well.

vyAkyAnam (Commentary)

AchAryabhimAnandhAn …

That is,

As said in SrI bhagavath gIthA 15.4tham Eva chAdhyam purusham prapadhyEdh” (The jIvAthmA should surrender to that supreme lord only, who is the primeval lord) and SrI bhagavath gIthA 18.62tham Eva SaraNam gachcha sarvabhAvEna bhAratha |” (Oh descendant of bharatha clan! Follow the supreme lord (me) in all manner), for the reduction of sins which are hurdles and to increase the bhakthi, prapaththi remains as an ancillary act for bhakthi yOgam which is upAyAntharam (upAyam other than bhagavAn). It is also an independent means where one abandons such upAyAntharams and is the means for attaining the desirable aspects and eliminating the indesirable aspects, as ordained in SrI bhagavath gIthA 18.66mAm Ekam SaraNam vraja” (Hold on to me as the only means). Similarly, when a person performs prapaththi (surrender), since AchAryan’s mercy is the reason which makes ISvaran not to ignore the person due to lack of qualification and to make ISvaran fulfil his part, it remains an ancillary aspect of prapaththi. Without prapaththi, when AchAryan’s mercy alone is pursued as the means, it will remain the means for elimination of indesirable aspects etc and thus remains independent means.

Alternative explanation:


Since AchArya abhimAnam is said as ancillary aspect for all upAyams as said in “anAchAryO palabhdhAhi vidhEvam naSyathi dhruvam” (This knowledge which is not learnt from an AchAryan will be lost) and bhAradhwAja samhithA 1.3 “SAsthrAdhishu sudhrushtApi sAngA saha palOdhayA | na prasidhyathivai vidhyA vinA sadhupadhESatha: ||” (Though well seen in SAsthram etc, when knowledge is not received from a good AchArya through his instructions, it does not end with good results), why is it now said as independent upAyam as said in bhArathvAja samhithA “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)?

AchAryabhimAnandhAn …

That is,

prapaththi as ordained in SAsthram will remain as an ancillary aspect for other upAyams such karma yOgam, gyAna yOgam and bhakthi yOgam for the occurrence of such upAyam in a person, its increase and to eliminate the hurdles. When held itself as the upAyam, as said in “ananya sAdhyE svAbhIshtE mahAviSvAsa pUrvakam | thadhEkOpAyathA yAchnA prapththi: SaraNAgathi: ||” (Whatever desire which cannot be accomplished by any other means, the desire of bhagavAn being the exclusive means, with great faith, is prapaththi; the same is SaraNAgathi), it will remain an independent means. Similarly, this AchArya abhimAnam too, is ancillary for all other upAyams, since any upAyam will expect AchAryan’s instructions, and remain independent means since it independently facilitates liberation as said in bhAradhwAja samhithA 1.35 “bAla mUka jatAndhAScha pangavO badhirAs thadhA | sadhAchAryENa samdhrushtA: prApnuvanthi parAmgadhim ||” (Children, mute, less intelligent or blind, whoever one may be, when mercifully seen by a good AchAryan, reaches paramapadham), “paSur manushya: pakshIvA …“.

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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