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), 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.

SrIvachana bhUshaNam – sUthram 453

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

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avathArikai (Introduction)

piLLai lOkAchAryar, mercifully considering to explain what is to be avoided by such a person who applies his knowledge and conduct for the pleasure of his AchAryan, first mercifully explains that these forbidden acts, which are to be avoided, are to be given up.

sUthram 453

ivanukku nishidhdhAnushtAnam thannaiyum piRaraiyum naSippikkaiyAlE thyAjyam.

Simple Explanation

Since these forbidden acts, which are to be avoided, will cause destruction to self and others, they are to be given up by such a person who is dependent on AchAryan’s mercy.

vyAkyAnam (Commentary)

ivanukku nishidhdhAnushtAnam …

That is – for such a person who is dependent on AchAryan’s mercy, since forbidden acts such as seeking others’ wives etc, will cause destruction of self and those who observe self, they are to be completely given up.

adiyen sarathy ramanuja dasan

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

pramEyam (goal) – http://koyil.org
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SrIvachana bhUshaNam – sUthram 452

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

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avathArikai (Introduction)

Previously, piLLai lOkAchAryar mercifully explained the understanding and conduct for this person who is dependent on AchAryan’s mercy; in this discussion, he mercifully explains the difference between the usage of gyAnam (knowledge) and anushtAnam (conduct) of anyOpAya nishtar (those who pursue other upAyams) and this person (who is dependent on AchAryan’s mercy).

sUthram 452

gyAnAnushtAnangaL iraNdum allAdhArkku upAya angamAy irukkum, ivanukku upEya angamAyirukkum.

Simple Explanation

For others, both gyAnam and anushtAnam will be ancillaries for their means; for this person, they will be ancillaries for their goal.

vyAkyAnam (Commentary)

gyAnAnushtAnangaL iraNdum …

That is – for those persons who are different from this person who is dependent on AchAryan’s mercy, since those means expect a qualified person, to not lose the qualification till the goal is attained, knowledge about truth and conduct matching that knowledge will be part of the means; since AchAryan’s mercy is the one which helps those who depend on that, there is nothing required in such a person as part of the means; the knowledge about truth and conduct matching that knowledge, will be part of the goal of bringing joy in the face of AchAryan.

If the text “ivanukku upEya angamAyirukkum” is recited as “ivanukku upEyamAyirukkum“, the knowledge about truth, and conduct matching that knowledge of the disciple being desirable by AchAryan, will be his goal.

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 451

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

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avathArikai (Introduction)

piLLai lOkAchAryar mercifully shows unfavourable ones, favourable ones and neutral ones by destroying one’s true nature, nurturing one’s true nature and not doing either of those, respectively, for such a person who is depending upon AchAryan’s mercy.

sUthram 451

ivanukku prathikUlar svathanthrarum dhEvathAnthara pararum; anukUlar AchArya parathanthrar; upEkshaNIyar ISvara parathanthrar.

Simple Explanation

For such a person who is depending upon AchAryan’s mercy, those who are independent and those who are subservient to other dhEvathAs are unfavourable; those who are subservient to AchAryan are favourable; those who are subservient towards ISvaran (lord) are to be ignored.

vyAkyAnam (Commentary)

ivanukku prathikUlar …

That is – for such a person who is dependent on AchAryan’s mercy and who focusses all of his attachment towards parathvAdhi panchakam (emperumAn’s five different forms) on AchAryan and remains as said in kaNNinuN chiRuth thAmbu 2 “dhEvu maRRaRiyEn” (I don’t know of any other god than nammAzhwAr),

  • Unfavourable persons, who cause destruction of self if such a person approaches them, are (1) independent persons who steal AthmA (which is bhagavAn’s wealth and claim it to be owned by the self) and (2) those who accept dependence but remain dependent on other dhEvathAs instead of bhagavAn.
  • Favourable ones, who nurture the true nature of those who approach them, are those who have realised the true nature of the self and remain in the ultimate servitude as totally dependent ones on true AchAryan.
  • Neutral ones, who neither destroy one’s true nature nor nurture it, are those who can neither be desired nor be hated; are those who don’t have full focus on dependence on AchAryan who is the ultimate stage and are having full focus on dependence on ISvaran who is the initial stage.

While explaining unfavourable ones, both independent ones and those who are dependent on other dhEvathAs are explained as unfavourable;  these two are only samples to whoever is identified as unfavourable ones in sUthram 265 which explains prapaththi (surrender). Those who are unfavourable for prathama parvam (initial stage) will never be favourable towards charama parvam (final stage).

With this – piLLai lOkAchAryar mercifully shows the following aspects .

  • for those who are surrendered to bhagavAn, just as piLLai lOkAchAryar showed favourable and unfavourable aspects, to facilitate friendship and breaking of such friendship with such persons
  • for the one who is focussed on AchAryan, (1) the unfavourable ones who should not be befriended and (2) favourable ones who are should be befriended and further (3) shows that there is a neutral aspect for such person

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 450

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

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avathArikai (Introduction)

When asked “Though one should not ignore the easily accessible AchAryan who is the reason for one’s protection and desire for bhagavAn’s parathvam etc which are difficult to attain, are they not desirable as the goal?” piLLai lOkAchAryar says that one should consider one’s AchAryan to be all of those.

sUthram 450

pAttuk kEtukum idamum, kUppIdu kEtkum idamum, kudhiththa idamum, vaLaiththa idamum, Uttumidamum ellAm vaguththa idamE enRu irukkak kadavan.

Simple Explanation

One should consider all of the places where (1) emperumAn listens to [sAma vEdham] songs, (2) he hears the complaints [of dhEvas], (3) he descends, (4) he  surrounds and (5) he feeds, to be the place/entity [AchAryan] which is apt.

vyAkyAnam (Commentary)

pAttuk kEtkum idamum …

That is – one should consider his AchAryan who is the apt abode to be all of (1) paramapadham where nithyasUris and mukthAthmAs who are eternally enjoying emperumAn will sing sAma gAnams (songs from sAma vEdham) as outlet for their enjoyment as said in thaiththirIya upanishath “Ethath sAma gAyan nAsthE” (They remain singing the sAma vEdham) and he listens to that (2) vyUham (kshIrAbdhi) where he is mercifully resting to hear the sorrowful complaints of dhEvas such as brahmA et al being harmed by asuras and rAkshasas. (3) the abodes of his incarnations where he got up swiftly on hearing the cries of such dhEvas and descended as said in mAhAbhAratham AraNya parvam 86-24 “Esha nArAyaNa: SrImAn kshIrArNava nikEthana: |
nAga paryankam uthsrujya hyAgathO mathurAm purIm ||” (This very Sriman NArAyana who is reclining in the kshIrasAgara has left his bed of AdhiSEshan and come down to mathurApuri) as if he swiftly got up from his divine mattress on the ocean and jumped into this earth (4) the abodes of his archAvathAra (deity) forms which he has surrounded to stop others from moving even a step away from him, similar to how malaiyALa (Kerala) people would accomplish their tasks with great perseverance and (5) antharyAmi sthalams (abodes) where he is being present in the hrudhaya kamalam (lotus shaped heart) [of all beings]  and showing his divine form to those who are dear to him and letting them enjoy it as said in “EshAm indhIvara SyAmO hrudhayE suprashtitha:” (On those in whose hearts bhagavAn, who has karuneydhal flower like dark complexion, is well present) and in thiruvAimozhi 8.8.1oN sangadhai vAL AzhiyAn oruvan adiyEn uLLAnE” (he is holding the bent SrI SArngam, attractive SrI pAnchajanyam, kaumOdhaki, nandhakam and the divine weapon, thiruvAzhi; such emperumAn with a distinguished form is radiantly residing in me, who is a servitor).

vaLaiththa idam can also be said as antharyAmi sthalam where he has concealed himself to be not known by others. Uttum idam can also be said as archAvathara sthalams where he is remaining to be seen by the eyes [of devotees] and letting them enjoy his beauty and qualities.

It is said in “yEnaiva guruNA yasya nyAsa vidhyA pradhIyathE | thasya vaikuNta dhukhdhAbhdhi dhvArakAs sarva Eva sa: ||”  (For the disciple who gained the knowledge of SaraNAgathi from an AchAryan, that AchAryan himself is vaikuNtam, milk ocean, dhvArakA etc) and in gyAna sAram – 36villAr maNi kozhikkum vEngatap poR kunRu mudhal, sellAr pozhil sUzh thiruppadhigaL ellAm, maruLAm iruLOda maththagaththuth than thAL aruLAlE vaiththa avar” (for us, thiruvEngatam and all other divine places, are AchAryan who removed the ignorance in us, due to his kindness).

Alternatively, for “pAttuk kEtkumidam … “, it can be explained as continuation of previous sUthram that further to not desiring emperumAn’s parathvam etc as his protection, one should think that all of those to be AchAryan for oneself.

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 449

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

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avathArikai (Introduction)

Further, through some more examples, piLLai lOkAchAryar says that one should not give up the easily accessible AchAryan and desire for bhagavAn who is difficult to attain.

sUthram 449

vidAy piRandhapOdhu karasthamAna udhagaththai upEkshiththu, jImUtha jalaththaiyum sAgara salilaththaiyum, sarith salilaththaiyum vApI kUpa payassukkaLaiyum vAnjikkak kadavan allan.

Simple Explanation

When one is thirsty, one should not ignore the water in one’s hand and desire for water from cloud, ocean, river, pond and well.

vyAkyAnam (Commentary)

vidAy piRandhapOdhu …

Just as a person who is very thirsty, throws away the water in a vessel in one’s hand considering it being easily drinkable as the reason and searches for the water in cloud etc as (1) in sky which is unreachable, (2) in sea which is on the earth, yet far away (3) in river, which is present nearby but will have water only during floods and not during dry seasons (4) in pond, well etc where water is present always, yet one needs tools to dig the ground to bring it out, when a chEthana desires to be protected, one should not ignore AchAryan who is present to help him considering his easy accessibility as the reason, and search for bhagavAn’s various forms as in (1) parathvam which is present in paramAkASam (SrIvaikuNtam)  and is difficult to reach (2) vyUham which is in this world, but only help those who can go up to kshIrAbdhi (milk ocean) (3) vibhavam (incarnations) where bhagavAn descends close to people of this world, yet is helpful only for those who lived in such times and not for the future generations (4) archAvathAram, where bhagavAn is present in close proximity but does not interact through discussions etc with chEthanas and (5) antharyAmi, who is present right where the chEthana is present, yet can only be seen through yama, niyama etc which are limbs of ashtAnga yOga.

This is explained in “chakshur gamyam gurum thayakthvA SAsthra gamyam thu ya: smarEth | karastham udhagam thyakthvA ganastham abhivAnchathi ||”  (Ignoring the visually seen AchAryan, one who thinks about ISvaran who is to be seen through SAsthram, is similar to the one who abandons water in hand and searches for water from the cloud) and in gyAna sAram 33etta irundha guruvai iRai anRenRu vittu Or paranai viruppuRudhal pottenathan kaN sembaLithirundhu  aithuruthi nIr thUvi ambudhathaip pArththirupAn aRRu” (Same meaning as previously explained).

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 448

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

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avathArikai (Introduction)

Subsequently, piLLai lOkAchAryar elaborately explains the aspects which are to be performed by the person who is focussed on this upAyam (AchArya abhimAnam). In that, at first, he mercifully explains that one should not leave AchAryan who is easy to approach and desire bhagavAn who is difficult to approach, through an example.

sUthram 448

kaippatta poRuLaik kaivittup pudhaiththa poruLaik kaNiSikkak kadavan allan.

Simple Explanation

One should not abandon the wealth in his hand and search for the wealth which is buried.

vyAkyAnam (Commentary)

kaippatta …

That is – giving up AchAryan who is very easily accessible like wealth in one’s hand, due to lack of attachment towards him, one should not desire for bhagavAn who is very difficult to access as said in thiruvAimozhi 9.3.3arum poruL” (entity which is difficult to attain) like wealth which was buried by someone else, as the protector. It is said in “sulabham svagurum thyakthvA dhurlabham ya upAsathE | labdham thyakthvA dhanam mUdO gupthamanvEshathi kshidhau ||” (The one who gives up his easily accessible guru and pursues bhagavAn who is difficult to attain, is similar to the idiot who drops the wealth in hand and searches for buried wealth) and in gyAna sAram 34paRRu guruvai paran anRu enRu igazhndhu maRROr paranai vazhippadudhal eRRe than kaiporuL vittu ArEnum kAsiniyil thAm pudaitha apporuL thEdi thirivAn aRRu” (Same meaning as explained previously).

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 447

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

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avathArikai (Introduction)

With the remaining principle, piLLai lOkAchAryar concludes with what was mercifully explained by him previously.

sUthram 447

AchArya abhimAnamE uththArakam.

Simple Explanation

AchArya’s mercy is the one which will help an AthmA cross over this samsAram.

vyAkyAnam (Commentary)

AchArya abhimAnamE uththArakam.

That is – after establishing that all the means for mOksham (liberation) such as bhakthi etc which are shown in SAsthram, are not real means, it is explained that the mercy of AchAryan, who is having great mercy, who will unconditionally accept the AthmA as Sishya, and will care for the Sishya to avoid any disaster for him, thinking “This Sishya is mine”, will uplift him from this samsAram.

Thus, the nature of the ultimate means which was explained starting with sUthram 407 “svathanthranai upAyamAgath thAn paRRina pOdhiRE“, is analysed well and mercifully established by piLLai lOkAchAryar.

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 446

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

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avathArikai (Introduction)

Subsequently, piLLai lOkAchAryar is mercifully explaining how self’s pursuit in AchAryan’s matter, failed to be a means.

sUthram 446

AchAryanaiyum thAn paRRum paRRu ahankAra garbham AgaiyAlE, kAlan koNdu mOdhiram idumOpAdhi.

Simple Explanation

Since self pursuing AchAryan is done due to pride, it is like getting a ring from the kAlan (the deity of death).

vyAkyAnam (Commentary)

AchAryanaiyum …

That is – self pursuing AchAryan as means will cause disgrace for the true nature of the self due to being filled with pride in the form of self being the enjoyer of the result and self being the doer. This will cause destruction of the true nature; this is similar to accepting gold from kAlan who will cause destruction of self, making a ring with that ornament and wearing it. Thus, it is implied that this is also not the means.

adiyen sarathy ramanuja dasan

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

pramEyam (goal) – http://koyil.org
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SrIvaishNava Education/Kids Portal – http://pillai.koyil.org

SrIvachana bhUshaNam – sUthram 445

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

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avathArikai (Introduction)

Subsequently, piLLai lOkAchAryar is mercifully explaining how prapaththi is also not a means.

sUthram 445

bhagavath svAthanthrya bhayaththAlE prapaththi nazhuviRRu.

Simple Explanation

Due to fear of bhagavAn’s independence, prapaththi failed to be a means.

vyAkyAnam (Commentary)

bhagavath svAthanthrya …

That is – prapaththi which is in the form of total faith towards bhagavAn, and which matches self’s total dependence, failed to be a means for the AthmA due to the great fear of what if bhagavAn, who controls bondage and liberation, out of his independence, again engages the self in samsAram, by withdrawing his merciful thought from self, due to self’s karma.

adiyen sarathy ramanuja dasan

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

pramEyam (goal) – http://koyil.org
pramANam (scriptures) – http://granthams.koyil.org
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SrIvachana bhUshaNam – sUthram 444

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

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avathArikai (Introduction)

For the doubt “Why is it said in sUthram 443 ‘AchArya abhimAnam ozhiya gathiyillai’ (There is no refuge other than AchArya’s mercy)? There are certain means which are explained in SAsthram!”, piLLai lOkAchAryar mercifully explains in sequence that none of these is means for AthmA. Among  these, at first, he mercifully explains how bhakthi yOgam is not a means.

sUthram 444

sva svAthanthrya bhayaththAlE bhakthi nazhuviRRu.

Simple Explanation

Due to fear of self’s independence, bhakthi yOgam failed to be a means.

vyAkyAnam (Commentary)

sva svAthanthrya …

That is – bhakthi [yOgam] which is ordained as a means [in SAsthram] to attain bhagavAn and is based on self effort to attain the goal, failed to be a means for the AthmA due to the fear of causing independence in self, which is a hurdle for total dependence towards bhagavAn.

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