SrI: SrImathE SatakOpAya nama: SrImathE rAmAnujAya nama: SrImadh varavaramunayE nama:
piLLai lOkAchAryar mercifully concludes this principle, by mercifully explaining the sequence of results caused by this AchArya abhimAnam.
idhu prathamam svarUpaththaip pallavidhamAkkum, pinbu pushpithamAkkum, anantharam palaparyantham Akkum.
This AchArya abhimAnam will initially let the true nature of the self sprout; it will then make it blossom as a flower; subsequently it will make it the ultimate stage of becoming a fruit.
That is – this AchArya abhimAnam which was previously explained, will initially make the chEthana realise bhagavath ananyArha SEshathvam (exclusive servitude towards bhagavAn) which is revealed in praNavam, up to its ultimate state, and will make the true nature of the self which was withered due to being submerged in the mud of svAthanthryam (independence) and make it sprout; after making it sprout, it will make the chEthana realise ananya SaraNathvam (exclusively surrendering to bhagavAn) which is revealed in middle word (nama: in thirumanthram), up to its ultimate state, and will make the true nature of the self blossom, where the fructification is shown by the firm faith in the means; after making it blossom into a flower, it will make the chEthana realise ananya bhOgathvam (exclusively enjoying bhagavAn) which is revealed in the final word (nArAyaNAya in thirumanthram), up to its ultimate state; it will make the true nature of the self fructify by eternal enjoyment through kainkaryam.
In the primary rahasyam thirumanthram, the three aspects namely ananyArha SEshathvam, ananya SaraNathvam, ananya bhOgathvam revealed through the three words praNavam, nama: and nArAyaNaya respectively, remain the true nature for the self, and they have their ultimate states too; since these are attained by AchArya upadhESam etc (instructions etc of AchAryan), and since such upadhESam etc are given by AchAryan due to the AchAryan mercy of considering the Sishya as “He is my Sishya”, it is said here that AchArya abhimAnam causes these aspects. Thus, it is explained that this AchArya abhimAnam will certainly cause the principles, as explained in the three words of thirumanthram, and liberate the Sishya.
piLLai lOkAchAryar mercifully concludes this principle, by revealing that his AchArya abhimAnam which is an independent upAyam, will liberate the chEthana by making him realise his true nature, in a step by step manner.
That is – this AchArya abhimAnam, will initially engage the chEthana in bhagavAn, and make his true nature which was withered due to lack of such engagement as said in periya thirumozhi 1.1.1 “vAdinEn“, sprout; subsequently, it will make him firmly engage in bhAgavathas and make the true nature blossom into a flower, as it is ready to become a fruit; subsequently, it will firmly establish in the ultimate state (AchArya bhakthi – charama parvam), and make the true nature of the self fructify, from the state of being a flower.
Summary of this section (starting from sUthram 407) which establishes that the mercy of a true AchAryan is the means for everyone
- For those who pursue AchAryan as the means, there is no question about fear and fearlessness occurring interchangeably
- the authentic evidence for the previously mentioned principle
- the aptness in establishing this principle
- an incident (which proves the principle)
- establishing the goal to explain this principle clearly
- when the goal is established in this manner, the means should be matching such goal
- the accusation which will arise, if the goal and means do not match
- Highlighting AchAryan having total dependence and is totally existing for ISvaran due to being at par with the divine feet of ISvaran, and the greatness of pursuing AchAryan over ISvaran
- AchAryan helps both ISvaran and chEthanas
- he holds the position which is desired even by ISvaran
- there is no matching return favour for the favour done by him
- the relationship with him will only lead to liberation
- ISvaran who gave him is a greater benefactor than he who gave ISvaran
- his greatness
- even when one has noble qualities, if one gives up the relationship with AchAryan, the result will be disastrous and will be the reason for ISvaran’s anger
- when one loses relationship with AchAryan, his relationship with bhagavAn will be difficult to attain/sustain
- to be connected with an AchAryan, one needs relationship with bhAgavathas
- trustworthy advice in the principle of “without AchAryan’s mercy, there is no means for liberation”
- firm establishment of this principle
- one who is firmly established in this means of AchArya abhimAnam, should not abandon this easy means and desire for bhagavAn who is difficult to attain as the protector
- one should remain that AchAryan is the representation of bhagavAn’s five forms – para, vyUha, vibhava, antharyAmi and archA
- who are the unfavourable persons for such person (Sishya) who is dependent on AchAryan’s mercy
- the purpose of his gyAnam (knowlege) and anushtAnam (conduct)
- forbidden actions and ordained enjoyment are to be abandoned by him [chEthana]
- the state such a person [chEthana] should attain, to avoid falling down from his true nature
- it is compulsory for him to have great desire in the apt destination, to give up the abode which is to be abandoned, unsustainability in not having real experience
- the authentic evidences for svagatha and paragatha svIkAram in the matter of AchArya
- AchArya abhimAnam being an independent means
- the establishment of the qualified person for such means
- the sequence of results caused for a chEthana by this AchArya abhimAnam
With this, the ultimate state of upAyam and upEyam which are told in vAkya dhvayam (dhvaya mahA manthram) have been mercifully explained.
With this, the English translation for maNavALa mAmunigaL’s commentary for piLLai lOkAchAryar’s SrIvachana bhUshaNa dhivya SAsthram comes to an end.
AzhwAr thiruvadigaLE SaraNam
emperumAnAr thiruvadigaLE SaraNam
piLLai lOkAchAryar thiruvadigaLE SaraNam
jIyar thiruvadigaLE SaraNam
jIyar thiruvadigaLE SaraNam
adiyen sarathy ramanuja dasan
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Dear Sarathy Swamy!
Adiyen reckons the “y” is missing in ananya SaraNathvam and ananya bhOgathvam to make them ananya SaraN”y”athvam and ananya bhOg”y”thvam. Daasohams. Otherwise the translation is non pareil as usual.
Adiyen Ananthraman Ramanujadasan
In this case “y” is not missing – it is intentional.
adiyen ramanuja dasan
Got it Swami. Also Adiyen wonders the differentiation or nuance in using saranathva/saranyathva, seshatva/seshithva and bhogathva/bhogyathva, the former denotes Lord Srimannarayana’s quality and the later denotes the Jiva’s quality. Please let adiyen know if Devarar has some time.
adiyen ramanuja dasan
Yes. For example, SaraNyathva means being [bhagavAn] a SaraNya. SaraNathva is in context of AthmA having him as the refuge.