Author Archives: sarathyt

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), presently living under the shade of the lotus feet of jagathAchArya SrI rAmAnuja, SrIperumbUthUr. Learned sampradhAyam principles from vELukkudi krishNan swamy, gOmatam sampathkumArAchArya swamy and many others. Full time sEvaka/servitor of SrIvaishNava sampradhAyam. 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.

SrIvachana bhUshaNam – sUthram 244

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

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avathArikai (Introduction)

piLLai lOkAchAryar mercifully decides to explain what was told in this SrIvaishNava dhinacharyA (explained in previous sUthram) and first elaborates upon mangaLASAsanam.

sUthram 244

mangaLASAsanam svarUpa virudhdhamanRO ennil; gyAna dhaSaiyil rakshya rakshaka bhAvam than kappilE kidakkum; prEma dhaSaiyilE thattu mARik kidakkum.

Simple Explanation

When asked “Isn’t mangaLASAsanam (wishing well) contrary to the true nature of the self?” In the state of knowledge, the rakshaka (protector) – rakshya (protected) mood will be in its original state; in the state of love, the roles will be reversed.

vyAkyAnam (Commentary)

mangaLASAsanam …

sarvESvaran remains as hEya prathyanIka (opposite to all defects), kalyANaikathAna (abode of auspicious qualities only) and svEthara sakala rakshaka (protector of everyone other than himself); here piLLai lOkAchArayar is raising the following doubt “Being protected by bhagavAn, instead of eliminating one’s inauspicious aspects and acquiring auspicious aspects with his help, would desiring for auspicious aspects for him, who is the protector, not be contrary to the true nature of the self which is to be fully protected by him only?” saying “mangaLASAsanam svarUpa virudhdhamanRO ennil“.

Now, he is clarifying that doubt starting with “gyAna dhaSaiyil“.

gyAna dhaSai

This is the state of clearly seeing sarvESvaran as only the protector and self as the one who is protected by him, as said in praNavam and meditating in that manner; in that state, as said in thiruvAimozhi 5.8.8kaLaivAy thunbam kaLaiyAdhozhivAy kaLaikaN maRRilEn vaLai vAy nEmip padaiyAy kudandhaik kidandha mA mAyA thaLarA udalam enadhAvi sarindhu pOm pOdhu iLaiyAdhuna thAL orungappidiththup pOdha isai nIyE” (I am not having any other protector, whether you eliminate my sorrow or not; oh one who is very amazingly beautiful, who is mercifully resting in thirukkudandhai and is having the divine chakra with rounded mouth as weapon! When my body becomes weakened, prANa becomes shaken and the final stage of leaving the body arrives, you only have to allow me to conduct myself holding on to your divine feet in a singular manner without losing the mental strength), as one considers that bhagavAn is the one who can eliminate the unfavourable aspects etc, the protected – protector relationship remains in the original state.

prEma dhaSai

This is the state of meditating upon sarvESvaran’s beauty and tenderness, unnecessarily doubting “what danger will befall him?”, and being unable to meditate upon the true nature of bhagavAn and having the heart in a frightened state; in that state, as one will seek ways to protect ISvara and stumble, the roles will be reversed to have chEthana (AthmA) as the protector and ISvara as the protected one .

adiyen sarathy ramanuja dasan

archived in https://srivaishnavagranthams.wordpress.com/

pramEyam (goal) – http://koyil.org
pramANam (scriptures) – http://granthams.koyil.org
pramAthA (preceptors) – https://guruparamparai.wordpress.com
SrIvaishNava Education/Kids Portal – http://pillai.koyil.org

SrIvachana bhUshaNam – sUthram 243

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

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avathArikai (Introduction)

Starting with sUthram 180 “thannaith thAnE mudikkaiyAvadhu“, up to here, the defects of ahankAram (pride) etc were explained; subsequently, the special daily routine of a person who considers that bhagavAn is both prApyam (goal) and prApakam (means) is explained.

sUthram 243

ippadi sarvaprakAraththAlum nASa hEthuvAna ahankAraththukkum, adhinudaiya kAryamAna vishaya prAvaNyaththukkum viLainilam thAn AgaiyAlE thannaik kaNdAl Sathruvaik kaNdAR pOlEyum avaRRukku vardhakarAna samsArigaLaik kaNdAl sarppaththaik kaNdAR pOlEyum, avaRRukku nivarthakarAna SrIvaishNavargaLaik kaNdAl bandhukkaLaik kaNdAR pOlEyum, ISvaranaik kaNdAl pithAvaik kaNdAR pOlEyum, AchAryanaik kaNdAl pasiyan sORRaik kaNdAR pOlEyum, Sishyanaik kaNdAl abhimatha vishayaththaik kaNdAR pOlEyum ninaiththu, ahankAra artha kAmangaL mUnRum, anukUlar pakkal anAdharaththaiyum, prathikUlar pakkal prAvaNyaththaiyum, upEkshikkumavargaL pakkal apEkshaiyaiyum piRappikkum enRanji, Athma guNangaL nammAlum, piRarAlum piRappiththuk koLLa oNNAdhu; sadhAchArya prasAdham adiyAga varugiRa bhagavath prasAdhaththAlE piRakkumaththanai enRu thuNindhu, dhEha yAthraiyil upEkshaiyum, Athma yAthraiyil apEkshaiyum, prAkrutha vasthukkaLil bhOgyathAbudhdhi nivruththiyum, dhEhadhAraNam paramAthma samArAdhAna samApthi prasAdha prathipaththi engiRa budhdhi viSEshamum thanakkoru klESam uNdAnAl karmapalam enRAdhal, krupApalam enRAdhal piRakkum prIthiyum svAnushtAnaththil sAdhanathva budhdhi nivruththiyum vilakshaNarudaiya gyAnAnushtAnangaLil vAnjaiyum, ugandharuLina nilangaLil AdharAthiSayamum, mangaLASAsanamum, ithara vishayangaLil aruchiyum, Arthiyum, anuvarthana niyathiyum, AhAra niyathiyum, anukUla sahavAsamum, prathikUla sahavAsa nivruththiyum sadhAchArya prasAdhaththAlE vardhikkumbadi paNNik koNdu pOrakkadavan.

Simple Explanation

The SrIvaishNava/prapanna should conduct himself so that he nurtures the following aspects by the grace of sadhAchArya (true AchArya):

In this manner, since self is the field where ahankAram which is the reason for self-destruction in all manners and vishaya prAvaNyam (attachment towards worldly pleasures) which is the result of such ahankAram, when one sees the self, are nurtured, one should see the self as the enemy; when one sees materialistic people who nurture such ahankAram and vishaya prAvaNyam, one should see them as snakes; when one sees SrIvaishNavas who remedy such ahankAram and vishaya prAvaNyam, one should see them as relatives; when one sees ISvara, one should see him as the father; when one sees AchArya, one should see him just as a hungry person will eagerly see food; when one sees a Sishya, one should see him as a beloved person; considering this way, one should

  • fear thinking “ahankAram, artham (wealth) and kAmam (worldly pleasures) will lead to detachment from favourable ones [SrIvaishNavas], attachment towards unfavourable ones and desire towards those who ignore us”
  • have firm faith in thinking “noble qualities cannot be created by self and others, and they can only be created by the grace of bhagavAn which comes through the grace of a sadhAchArya”
  • ignore the bodily journey
  • have attachment towards the journey of the AthmA (self)
  • be free from thinking that worldly objects are enjoyable
  • have the special thought that sustaining one’s body is part of the completion of worshipping bhagavAn and accepting prasAdham
  • be pleased when inflicted with suffering thinking that is due to karma palam (result of the individual’s karma) and krupA palam (result of bhagavAn’s mercy)
  • not have the thought of considering one’s anushtAnams (righteous conduct) as means to attain something
  • have great liking for the knowledge and conduct of distinguished personalities
  • have great attachment towards dhivyadhESams
  • perform mangaLASAsanam
  • have distaste in matters other than bhagavAn
  • have sorrow [in not reaching bhagavAn yet]
  • have restriction in who to follow
  • have restriction in food habits
  • have favourable friendship
  • avoid unfavourable friendship

vyAkyAnam (Commentary)

From “ippadi sarvaprakAraththAlum” till “sadhAchArya prasAdhaththAlE vardhikkumbadi paNNik koNdu pOrakkadavan“.

ippadi

piLLai lOkAchAryar is reflecting upon what was explained previously.

sarvaprakAraththAlum nASa hEthuvAna

Destroying on its own, destroying by causing enmity towards bhAgavathas, being hurdle for attaining bhagavAn, in all ways, ahankAram will turn the true nature of self to be as good as insentient as said in thaiththirIya upanishath “asannEva” (as insentient). ahankAram is seen in the form of dhEhAthma abhimAnam (considering the body and self to be the same) and svAthanthrya abhimAnam in AthmA (considering the self to be independent) – here, both aspects are considered.

adhinudaiya kAryamAna vishaya prAvaNyaththukkum

Since bodily identification of the self and considering self to be independent are the reasons to consider worldly pleasures to be enjoyable for self, vishaya prAvaNyam (attachment to worldly pleasures) is explained as an effect of ahankAram. By the word “vishayam“, what was identified previously as both favourable and unfavourable pleasures from ordained and forbidden activities respectively, are implied.

viLainilam thAn AgaiyAlE

Implies that the birth place for these favourable and unfavourable pleasures is the self who is together with a body which is an evolution of prakruthi (matter) which can conceal the true nature of bhagavAn and is filled with three qualities (sathvam – goodness, rajas – passion, thamas – ignorance) and where the effect of karma has started yielding result. It is the AthmA who is having his intelligence bewildered by the togetherness of the body which confuses the individual by rajas and thamas based on one’s karma, and considers the body which is not the self as the self and considers oneself which is not owned by the self to be independent and who has great attachment towards the aspects which lead to disaster for the self.

thannaik kaNdAl …

In this manner, when one sees the self who has been like this forever, and who still can remain the same way due to the connection with the body, one should be very frightened considering to have seen an armed enemy who is biting his teeth (in anger) and saying “I will not leave without killing you”.

When one sees samsAris (materialistic persons) who create bad impressions by their words and actions and nurture ahankAram etc, and who are bound by those two aspects, one should consider them to be as harmful as a very cruel serpent which will swallow those who go near it.

SrIvaishNavas are situated in madhyamapadha nishtai (middle word in thirumanthram which indicates bhAgavatha SEshathvam) and would make one realise the defects of ahankAram etc through their instructions and actions and will make one fear as soon as one hears about them and who will eliminate them completely along with the trace; when one sees such SrIvaishNavas, one should consider them to be trustworthy relatives with great eagerness and to be good companions, who would consider one’s disaster and desires as their own and will eliminate the evil aspects and engage in good aspects.

ISvaran is the one who first gave senses and body; he then showed SAsthram so that one is not misusing the senses and body and is following a noble path; he also reforms a person who engages in forbidden activities; he always looks out for the well-being of the AthmAs in all situations; when one sees such ISvaran in archAvathAra sthalams (divine abodes), one should consider him to be the father who gives birth, gives knowledge and conducts the child in a way that he does not deviate from good conduct and should have affection, fear and obedience towards such ISvaran and should consider him as the well-wisher.

AchAryan (teacher) is the one who changes an AthmA from being as said in thaiththirIya upanishath “asannEva” (as good as achith), by informing about bhagavAn and makes him exist, and would further nurture gyAnam (knowledge), bhakthi (devotion) and vairAgyam (detachment) through his instructions and shows the matters about bhagavAn as a fruit in one’s hand; such AchArya is a great benefactor and is the one who sustains, nurtures and gives joy to the Sishya through his qualities and form as said in rAmAnusa nURRandhAdhi 25 “un sIrE uyirkkuyirAy” (your qualities sustain my life) and in rAmAnusa nURRandhAdhi 104 “unRan meyyiR piRangiya sIranRi vENdilan” (I will not desire for anything other than the qualities which are in your form); when such AchArya is seen directly, one should fully enjoy him considering him to be dhAraka (sustenance) and bhOgya (enjoyable aspect), just as a very hungry person who is feeling dizzy due to the hunger would see the food which will sustain, nourish and give enjoyment to him.

When one sees a sath Sishya (true disciple) who has all good qualities such as sAdhyAnthara nivruththi (being free from any other goals than bhagavAn) etc, good knowledge and is very loving, one should consider him to be a beloved person who is dear to him and who gives pleasure to him, as such Sishya would give pleasure by eagerly listening to qualities of bhagavAn when shared, reiterate and become blissful.

ahankAra artha kAmangaL mUnRum …

Among these three, ahankAram will cause detachment from favourable persons; that is – the result of ahankAram is to drive out subservience from an individual; ahankAri (one with ahankAram) will remain as said in SrI rAmAyaNam yudhdha kANdam 36.11 “na namEyam” (I will not worship) and not bow down to anyone; hence, if such ahankAram rises, when one sees SrIvaishNavas who will nurture the true nature of the self and are favourable, while not letting one to shiver and get up thinking “these are our lords” and offer obeisances etc, the ahankAram will make one to think that one is greater than them or at par with them, and make one to remain indifferent towards them.

artham (wealth) will cause attachment towards unfavourable persons; that is – wealth will make one to go and serve anyone and acquire some money somehow; hence, while one should fearfully run away while seeing samsAris who are unfavourable due to causing destruction for the true nature of the self, one will develop attachment towards them for the sake of getting some money, by having relationship with them, repeatedly visiting their places, inviting them for feasts and offering the same, singing their glories etc.

kAmam will cause desire towards those who despise us, as said in “kAmyatha ithi kAma:” (by the word kAma, physical union is indicated). Such kAmam will cause desire towards lowly aspects as said in periya thirumozhi 1.3.8Isi pOmin Ingu irEnmin irumiyiLaiththIr uLLam kUsiyittIr enRu pEsum kuvaLaiyam kaNNiyarpAl nAsamAna pAsam vittu nanneRi nOkkaluRil vAsam malgu thaNduzhAyAn vadhari vaNangudhumE” (Let us worship SrI badhari where sarvESvaran who is adorning fragrant, cool thiruththuzhAy (thuLasi) is permanently residing, while looking out for the noble path after giving up attachment which will lead to destruction, towards women who have beautiful eyes which resemble kuvaLai flower say “Go away! chI chI! (disgusting) Don’t stay here. Your body has weakened due to cough and you feel ashamed in your heart”), towards the women who despise a person due to his poverty and old-age, push him out, shut the doors on his back and scold him, as said in thiruvAimozhi 4.1.5Ezhaiyar thAm izhippach chelvar” (will themselves go back to those damsels who were desirous previously, in spite of those girls speaking insulting words towards them), considering those insulting words to be the goal, they will go back to those women, to be laughed at by distinguished persons on hearing that.

Thus, in this manner, thinking about the cruel nature of the three aspects namely ahankAram etc will make one show detachment towards those who nurture the true nature of the self, show attachment towards those who destroy the true nature of the self and make one desire those who insult one, on top of being destructive for the true nature of the self, and fearing for them thinking “what will those do to us?”

When recited as artha kAma abhimAnangaL …, as said in amara kOSam 1 “garvObhimAnOhankAra:” (words garva, abhimAna and ahankAra mean ahankAra), since abhimAna indicates ahankAra only, anukUlar pakkal … can be thought about as explained previously instead of “nirai nirai” (sequential) method.

Athma guNangaL …

Noble qualities such as Samam (control of internal sense), dhamam (control of external senses) etc cannot be acquired by the efforts of (a) self who has been the field for ahankAram etc since time immemorial, who intently accumulated evil qualities and who is bound by karma (b) others who are the nurturers of ahankAram etc which are hurdles for the creation of noble qualities and who are filled with evil qualities, and are bound by karma; sadhAchArya is the one who is the abode of all noble qualities, who originally accepted Sishyas through his causeless mercy, and who longs for our acquiring such noble qualities for Sishyas and prays for the same to bhagavAn; these noble qualities can only be acquired by the grace of such a sadhAchArya through the complete grace of bhagavAn who can eliminate our sins which are the hurdles for such acquiring of noble qualities, by his merciful, pure glance.

dhEha yAthraiyil upkEshai

Not having any interest in activities involving the caring for one’s body.

Athma yAthraiyil apEkshai

For the AthmA (soul/self) which is an embodiment of SEshathvam (subservience), not being content with the actions relating to enjoying bhagavAn’s qualities and serving him, and desiring for more of the same.

prAkrutha vasthukkaLil bhOgyathA budhdhi nivruththi

Giving up the thought of enjoyability which is the reason for attachment towards material objects towards acquiring food, clothes etc.

dhEha dhAraNam …

That is – in such materialistic objects, one should consume only as much to sustain the body and should have the thought that such food is the consumption of prasAdham which concludes the divine worship of sarvESvaran who is paramAthmA. Alternative explanation – the thought that consuming the food concludes the thiruvArAdhanam and it is his prasAdham (mercy).

thanakku …

That is – even for a mumukshu who is a prapanna, one cannot avoid thApa thrayam (three types of sorrows – sorrows caused by self, others and nature) as long as the body with karma to be exhausted, remains; hence, when one with a body is affected by any of the sorrows, one should think [about karma palam] “Isn’t this the result of prArabdha karma (karma which has started yielding results) which can only be exhausted by experiencing the result? Doesn’t emperumAn keep us with this body only till such karma is exhausted? At least, we got some karma, which are hurdles for the attainment of the goal, eliminated” or [krupA palam] “Due to past bad impressions, we are not ready to give up this body, are enjoying worldly pleasures, and are fitting well in samsAra; isn’t this the result of emperumAn’s krupai (mercy) where he gives us some sorrows and eradicates our attachment here and is seeking to carry us to parampadham?” and become pleased. For emperumAn who can eliminate pUrvAgam (karma before surrendering) and uththarAgam (karma after surrendering), it is not difficult to eliminate the karma which is committed in the present body; every individual will not agree to give up the body even while going through sufferings and even if emperumAn says “Give up your body”; when such emperumAn relieves the sufferings of such individual completely and lets him live in this world, the individual will only desire to live here for a long period or desire for another life in another body; hence emperumAn lets the individual to reap the sufferings in this body itself; thus, just as it is emperumAn’s krupai which eliminated all of the karmas of the individual to carry him to paramapadham quickly, the small portion of karma which is left in the individual which makes him realise the cruel nature of this world by experiencing sufferings, is also emperumAn’s krupai only. The sufferings endured all along in many births are due to bhagavAn’s anger; but this experience of suffering in the final body is due to bhagavAn’s mercy; he said in SrI rAmAyaNam yudhdha kANdam 36.11 “yasyAnugraham ichchAmi thasyaviththam harAmyaham” (To whom I desire to shower my mercy, I take away his wealth).

svAnushtAnaththil sAdhana budhdhi nivruththi

Not considering the good conduct/deeds, which are done as per the position of self being a prapanna, to be the means to attain the goal.

vilakshaNarudaiya gyAna anushtAnangaLil vAnchai

Since we have severed our relationship with worldly people and are surrendered to nArAyaNa, having the desire to acquire distinguished knowledge and practice of pUrvAchAryas who have pure knowledge and devotion.

ugandharuLina nilangaLil AdharAthiSayam

Great attachment where one should have one’s mind becoming very engaged in dhivyadhESams which are dear abodes for sarvESvaran as said in thirunedundhANdagam 6 “thAnugandha Ur” (places which are dear to him), as said in thirukkuRundhANdagam 19 “kaNdiyUr arangam kachchi pEr mallaiyenRu maNdinAr” (Those who are fully immersed in thirukkaNdiyUr, SrIrangam, kAnchIpuram, thiruppErnagar and thirukkadalmallai).

mangaLASAsanam

Observing the beauty of bhagavAn who lovingly resides in those dhivyadhESams, and that there is none who will care for such emperumAn understanding his greatness, and the abundance of enemies, being fearful, singing thiruppallANdu always, saying “What danger will befall upon him?”

ithara vishayangaLil aruchi

Not having desire for inferior aspects which are different from bhagavAn by seeing the defects in those aspects etc.

Arththi

The suffering due to (a) the situation similar to standing on a hot-surface, due to remaining in this darkness-giving huge world with this body which is the cause for attachment towards worldly pleasures, (b) the inability to tolerate the delay in attaining the goal, due to seeing the distinguished nature of bhagavAn.

anuvarthana niyathi

Not showing humility and speaking low of oneself towards worldly people even forgetfully, which are to be done towards bhagavAn and bhAgavathas matching one’s SEshathvam.

AhAra niyathi

Only accepting food remnants of bhagavAn and bhAgavathas which are not having defects based on jAthi (by nature/species), ASraya (due to being in contact of) and nimiththa (due to particular reasons) and not accepting any other food.

anukUla sahavAsam

Living without separating even for a moment from those who will nurture our knowledge and practice by their association with us.

prathikUla sahavAsa nivruththi

Not living even for a moment with those who will destroy our knowledge and practice by their association. piLLai lOkAchAryar explains subsequently as to who are the favourable and unfavourable ones.

sadhAchArya prasAdhaththAlE varthikkumpadi paNNikkoNdu pOrakkadavan

That is – all of the aspects explained thus far should be nurtured more and more by the all-auspicious mercy of sadhAchArya. That means – engaging in acts which will bring out the mercy of the sadhAchArya. These will be explained subsequently in the appropriate sections.

pOrakkadavan

It is given as an order to indicate the necessity of following these principles.

adiyen sarathy ramanuja dasan

archived in https://srivaishnavagranthams.wordpress.com/

pramEyam (goal) – http://koyil.org
pramANam (scriptures) – http://granthams.koyil.org
pramAthA (preceptors) – https://guruparamparai.wordpress.com
SrIvaishNava Education/Kids Portal – http://pillai.koyil.org

SrIvachana bhUshaNam – sUthram 242

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

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avathArikai (Introduction)

piLLai lOkAchAryar is mercifully explaining how this ahankAram and the lack of the same lead to loss or gain [of ultimate].

sUthram 242

brahmAvAy izhandhupOdhal idaichchiyAyp peRRuvidudhal seyyumpadiyAy irukkum.

Simple Explanation

Being brahmA one may lose the great benefit and being a cowherd girl one may attain the great benefit.

vyAkyAnam (Commentary)

brahmAvAy …

That is – it is possible that being brahmA who has great pride/ego matching the greatness in superiority of visible aspects, one may lose the great benefit (of knowing/reaching bhagavAn) as said in “dhviparArdhAvasAnE mAm prApthumarhasi padhmaja” (Oh brahmA who is born in a lotus flower! You will become eligible to reach me at the end of the second fifty years of your life span) and in mudhal thiruvandhAdhi 56 “kadikkamalaththuL irundhum kANgilAn kaNNan adikkamalam thannai ayan” (Even while remaining directly in the fragrant lotus flower [in bhagavAn’s navel], brahmA could not see the lotus feet of krishNa).

Being chinthayanthi, a gOpikA, who had no pride, due to not having any scope for such pride, and being ignorant about the difference between left and right hands, as said in “mukthim gathAnyA gOpa kanyakA” (the cowherd girl was freed from her body), she held on to his divine feet and left her body [and reached him].

This is the nature of pride and lack of the same. Due to this reason, SrI kulaSEkarap perumAL et al ignored the births which lead to pride and desired the births which lack such pride etc.

adiyen sarathy ramanuja dasan

archived in https://srivaishnavagranthams.wordpress.com/

pramEyam (goal) – http://koyil.org
pramANam (scriptures) – http://granthams.koyil.org
pramAthA (preceptors) – https://guruparamparai.wordpress.com
SrIvaishNava Education/Kids Portal – http://pillai.koyil.org

SrIvachana bhUshaNam – sUthram 241

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

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avathArikai (Introduction)

Now, piLLai lOkAchAryar mercifully explains why these great personalities desire for inferior births, giving up the superior births.

sUthram 241

dhrushtaththil uthkarsham ahankAraththAlE; adhrushtaththil uthkarsham ahankAra rAhithyaththAlE.

Simple Explanation

In visible aspects, greatness is based on pride; in invisible aspects, greatness is based on not having such pride.

vyAkyAnam (Commentary)

dhrushtaththil …

The greatness which occurs for a person in visible benefits such as having superior birth, wealth etc, will occur due to pride which made even viSvAmithra to seek higher greatness than his current stature; the greatness which occurs in invisible benefits such as being subservient etc and having the wealth of kainkaryam (service) for a person will occur due to becoming humbler on having great desire for such aspects.

adiyen sarathy ramanuja dasan

archived in https://srivaishnavagranthams.wordpress.com/

pramEyam (goal) – http://koyil.org
pramANam (scriptures) – http://granthams.koyil.org
pramAthA (preceptors) – https://guruparamparai.wordpress.com
SrIvaishNava Education/Kids Portal – http://pillai.koyil.org

SrIvachana bhUshaNam – sUthram 240

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

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avathArikai (Introduction)

piLLai lOkAchAryar explains the way pure AthmAs become the same as periya pirAttiyAr.

sUthram 240

ARu prakAraththAlE pariSudhdhAthma svarUpaththukku thathsAmyam uNdAy irukkum.

Simple Explanation

In six aspects, the true nature of a pure AthmA is the same as periya pirAttiyAr.

vyAkyAnam (Commentary)

ARu prakAraththAlE …

That is – by the six aspects namely ananyArha SEshathvam (exclusive servitude toward bhagavAn), ananya SaraNathvam (having bhagavAn as the exclusive refuge), ananya bhOgyathvam (enjoying bhagavAn only), samSlEshaththil dharikkai (sustaining oneself in union with bhagavAn), viSlEshaththil dhariyAmai (unable to sustain oneself in separation from bhagavAn) and thadhEka nirvAhyathvam (being exclusively ruled by bhagavAn), for the pure AthmA who is being totally free from ignorance etc, equality with pirAtti who has completeness in these six aspects, will be natural. thirumangai AzhwAr mercifully said in periya thirumozhi 3.7.9 “kadi mA malarp pAvai oppAL” (parakAla nAyaki is at par with SrI mahAlakshmi who is residing in very fragrant flower.

adiyen sarathy ramanuja dasan

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SrIvachana bhUshaNam – sUthram 239

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

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avathArikai (Introduction)

Apart from desiring and assuming inferior births, when asked about the true nature of the self when the body is eliminated, piLLai lOkAchAryar explains that, starting with kandhal kazhindhAl. Alternative explanation – when asked “What is the state of all AthmAs if we look at them without these differences through the different bodies?” he mercifully explains.

sUthram 239

kandhal kazhindhAl sarvarkkum nArINAm uththamaiyudaiya avasthai varakkadavadhAy irukkum.

Simple Explanation

When the body is eliminated, every AthmA will acquire the state of the best of women (SrI mahAlakshmi).

vyAkyAnam (Commentary)

kandhal kazhindhAl …

That is – when the incidental body, which has the faults of avidhyA (ignorance) etc suppresses the true nature of the self from shining since time immemorial, gets eliminated by the special mercy of bhagavAn, along with the traces, so that it never returns, the AthmA will naturally attain the state of periya pirAttiyAr (SrI mahAlakshmi) who is full in all feminine qualities and is better than all other women as said in SrI rAmAyaNam bAla kANdam 1.27 “sarva lakshaNa sampannA nArINAm uththamA vadhU:” (sIthAp pirAtti is full in all qualities and is best among the women).

adiyen sarathy ramanuja dasan

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SrIvachana bhUshaNam – sUthram 238

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

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avathArikai (Introduction)

piLLai lOkAchAryar mercifully speaks about those who assumed to be in inferior birth, after explaining about desiring for the same.

sUthram 238

brAhmaNOththamarAna periyAzhwArum thirumagaLArum gOpa janmaththai AsthAnam paNNinArgaL.

Simple Explanation

periyAzhwAr who is best among brAhmaNas and his divine daughter assumed the cowherd birth.

vyAkyAnam (Commentary)

brAhmaNOththamarAna …

That is – periyAzhwAr who was born in a varNa which is considered as “there is nothing better than this” and being best in his clan due to his great knowledge etc and his divine daughter ANdAL who was very knowledgeable in the essence of vEdham like her father who could see the ultimate benefit of vEdham was greatly desirous to enjoy SrI krishNAvathAram. Due to that overwhelming affection, they fully assumed the third varNam of ignorant cowherd clan which is considered inferior compared to their own varNam, by speaking in the mood of a cowherd person in periyAzhwAr thirumozhi “midukkilAmaiyAl nAn melindhEn nangAy” (I became weak due to lack of strength), periyAzhwAr thirumozhi “en magan gOvindhan” (My son, gOvindha), periyAzhwAr thirumozhi “panniru thingaL vayiRRil koNda appAnginAl” (due to carefully nurturing krishNa in my womb for twelve months) and in thiruppAvai 1 “AyppAdich chelvach chiRumIrgAL” (Oh wealthy girls of this gOkulam!), thiruppAvai 2 “nAmum nam pAvaikku” (for our vratham), thiruppAvai 28 “Aykkulaththu unRannaip piRavi peRundhanaip puNNiyam yAmudaiyOm” (We have the great blessing of your taking birth in our cowherd clan).

adiyen sarathy ramanuja dasan

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SrIvachana bhUshaNam – sUthram 237

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

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avathArikai (Introduction)

Previously, piLLai lOkAchAryar showed that the birth etc which lack the connection with bhagavAn, are despised; subsequently, he is showing that even birth as animal etc when connected with bhagavAn, are well prayed for.

sUthram 237

rAjAvAna SrIkulaSEkarap perumAL thiryak sthAvara janmangaLai ASaippattAr.

Simple Explanation

SrI kulaSEkarap perumAL, who was a king, desired to be born as animals and plants.

vyAkyAnam (Commentary)

rAjAvAna …

That is – SrI kulaSEkarap perumAL who has the greatness of being born in the second varNa (kshathriya), despite animal and bird species being identified as pApayOni (birth that is due to sins committed) as said in “SarIrajair karmadhOshair yAthi sthAvarathAm nara: | vAchikai: pakshi mrugathAm ||” (A person due to offences committed by body takes birth in plant species; due to offences committed by speech the person takes birth in bird and animal species), desired to be born in plant species which have relationship with thirumalai AzhwAr (the thirumalA hill) as a rare goal to attain as said in perumAL thirumozhi 4.1 “vEngadaththuk kOnEri vAzhum kurugAyp piRappEnE” (Let me be born as the crane living in the divine tank of thirumalA, named kOnEri), perumAL thirumozhi 4.2 “mInAyp piRakkum vidhiyudaiyEn AvEnE” (Let me have the fortune to be born as a fish), perumAL thirumozhi 4.4 “seNbagamAy niRkum thiruvudaiyEn AvEnE” (Let me have the wealth of being a shenbaga (champaka flower) tree), perumAL thirumozhi 4.5 “thambagamAy niRkum thavamudaiyEn AvEnE” (Let me have the penance of being a thambaga (a type of bush) tree).

adiyen sarathy ramanuja dasan

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SrIvachana bhUshaNam – sUthram 236

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

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avathArikai (Introduction)

When asked “Are knowledge in vEdham etc useless for those abhAgavathas?” piLLai lOkAchAryar says “Yes. That is what is said in SAsthram”.

sUthram 236

“bhAgavadhan anRikkE vEdhArtha gyAnAdhigaLai udaiyavan kungumam sumandha kazhadhaiyOpAdhi” enRu sollA ninRadhiRE.

Simple Explanation

If one is not a bhAgavatha, but is having knowledge on the principles of vEdham, he is just like a donkey carrying saffron – says SAsthram.

vyAkyAnam (Commentary)

bhAgavadhan anRikkE …

That is – as said in “chathurvEdha dharO viprO vAsudhEvam na vnidhathi | vEdhabhAra bharAkrAnthas savai brAhmaNa gardhabha: ||” (The brAhmaNa who can be a leader for four vEdhams, sitting on vyAsa padham (seat of vyAsa), but does not know vAsudhEva, it is well known that, is a brAhmaNa donkey who is carrying the weight of vEdham) – the person who only has studied vEdham and has superficial knowledge in vEdham but is not considered as bhAgavatha since he lacks the deeper understanding about the knowledge on bhagavAn, is similar to a donkey which carries saffron which is desired by those who are enjoyers, but does not know the worth of that saffron. Similarly, it is said in the vEdha upabruhmaNam (smruthi) that the brAhmaNa who lacks the deeper understanding of vEdham is a brAhmaNa donkey which is strenuously carrying the burden of vEdham which is in two parts, the first part which talks about the method of worship and the second part which talks about bhagavAn, the recipient of such worship.

adiyen sarathy ramanuja dasan

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SrIvachana bhUshaNam – sUthram 235

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

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avathArikai (Introduction)

Now, piLLai lOkAchAryar, by speaking about the greatness of bhAgavathas’ birth etc, reveals the trashing of the greatness of abhAgavathas.

sUthram 235

prAthur bhAvai:” ithyAdhi.

Simple Explanation

The Slokam “prAthur bhAvai: …

vyAkyAnam (Commentary)

prAthur bhAvai: …

prAthur bhAvai: sura nara samO dhEva dhEva: thadhIyA
jAthyA vruththairapicha guNatha: thAdhruSO nAthra garhA
kim thu SrImath bhuvanabhavana thrANathOnyEshu vidhyA
vruthth prAyObhavathi vidhavA kalpa kalpa: prakarsha:

With this, it is explained that just as bhagavAn who is the lord of nithyasUris, who have no confusion, assumes the forms of celestial beings, human beings etc through his incarnations, his devotees too will remain in different clans, conducts etc. They will remain at par with other humans; there is nothing inferior about it. It is glorious only. Both bhagavAn and his devotees remain in this manner for the protection of the world. Now, the greatness in knowledge, conduct etc which are present in abhAgavathas are considered to be a disgrace similar to decoration on a widow.

adiyen sarathy ramanuja dasan

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