Category Archives: Srivachana bhUshaNam

SrIvachana bhUshaNam – sUthram 298

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

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avathArikai (Introduction)

piLLai lOkAchAryar mercifully explains the targets of the qualities of the prapanna and bhagavAn separately.

sUthram 298

avanudaiya gyAnaththukku ilakku ivanudaiya guNam; agyAnaththukku ilakku ivanudaiya dhOsham; Sakthikku ilakku ivanudaiya rakshaNam; aSakthikku ilakku parithyAgam.

Simple Explanation

The target of bhagavAn’s knowledge is prapanna’s good qualities; the target of bhagavAn’s ignorance is prapanna’s faults; the target of bhagavAn’s ability is prapanna’s protection; the target of bhagavAn’s inability is prapanna’s banishment.

vyAkyAnam (Commentary)

avanudaiya …

Unlike explaining it in the previous sequence, here ISvara’s qualities are explained first; this is because, after explaining bhagavAn’s qualities here, to explain the chEthana’s qualities and then the four forbidden aspects elaborately.

avanudaiya gyAnaththukku ilakku ivanudaiya guNam

As said in muNdakOpanishath 1-1-10 “yassarvagyas sarvavith” (one who knows the basic nature and characteristics of everything) and in sahasranAmam “sahasrAmsu:” (knowledgeable (about his devotees’ noble acts)), the target of the omniscient emperumAn’s divine knowledge is prapanna’s noble qualities starting with adhvEsha (not being inimical), Abhimukhya (being friendly) etc.

agyAnaththukku ilakku ivanudaiya dhOsham

As said in sahasranAmam “avigyAthA sahasrAmsu:” (He is ignorant (about his devotees’ mistakes) and knowledgeable (about his devotees’ noble acts)) and in “avigyAthAhi bhagavAn Agassu kamalEkshaNa: | sadhAjagath samsthancha paSyannapi hrudhisthatha: ||” (Lotus-eyed lord is always present in the heart and is seeing all the worlds, yet he is not aware of his devotees’ defects), though he is sarvagya, the target for his ignorance is the faults of the prapanna who is bound in prakruthi (material realm).

Sakthikku ilakku ivanudaiya rakshaNam

As said in SvEthASvathara upanishath “… parAsya Sakthir vividhaiva SrUyathE SvAbhAvikI gyAna bala kriyAcha” (that supreme bhagavAn who has full ability and natural knowledge, strength etc), the ability of the knowledge of bhagavAn who is sarvaSakthi (omnipotent) is the protection which eliminates all of this worldly desires and fulfilling all desires which match the true nature of the self.

aSakthikku ilakku parithyAgam

The target of the inability of such onmipotent lord, is abandoning the chEthana due to the mistakes which he commits which are intolerable for bhagavAn.

adiyen sarathy ramanuja dasan

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SrIvachana bhUshaNam – sUthram 297

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

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avathArikai (Introduction)

In the context of identifying prapanna’s qualities, piLLai lOkAchAryar mercifully identifies the same in ISvara also.

sUthram 297

idhudhAn avanukkum uNdu.

Simple Explanation

These qualities are present for bhagavAn too.

vyAkyAnam (Commentary)

idhudhAn avanukkum uNdu

By avan, piLLai lOkAchAryar recollects ISvara who was explained previously.

adiyen sarathy ramanuja dasan

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SrIvachana bhUshaNam – sUthram 296

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

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avathArikai (Introduction)

Answering the question “What are those qualities?”

sUthram 296

adhAvadhu – gyAnamum, agyAnamum, Sakthiyum, aSakthiyum.

Simple Explanation

That is – knowledge, ignorance, ability and inability.

vyAkyAnam (Commentary)

adhAvadhu – gyAnamum, agyAnamum, Sakthiyum, aSakthiyum

piLLai lOkAchAryar is mercifully identifying those qualities.

adiyen sarathy ramanuja dasan

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SrIvachana bhUshaNam – sUthram 295

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

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avathArikai (Introduction)

In the context of these four states, subsequently, piLLai lOkAchAryar mercifully explains the four qualities of the prapanna.

sUthram 295

ivan thanakku nAlu dhaSaipOlE nAlu guNam uNdu.

Simple Explanation

For this prapanna, just as the four states, there are four qualities.

vyAkyAnam (Commentary)

ivan thanakku …

That is – for this prapanna, just as the four states which were identified previously which make his true nature shine, there are four qualities which make his true nature shine.

adiyen sarathy ramanuja dasan

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SrIvachana bhUshaNam – sUthram 294

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

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avathArikai (Introduction)

When asked “What is the state of Arthi and abhinivESam?” piLLai lOkAchAryar mercifully explains.

sUthram 294

Arthiyum abhinivESamum irukkumbadi archirAdhi gathiyilE sonnOm.

Simple Explanation

We have explained the way one has sorrow and great desire in archirAdhi gathi.

vyAkyAnam (Commentary)

Arthiyum abhinivESamum irukkumbadi archirAdhi gathiyilE sonnOm

In the rahasya grantham named archirAdhi gathi, piLLai lOkAchAryar spoke about the sorrow starting with – thiruviruththam 1 “inninRa nIrmai ini yAm uRAmai” (I cannot live anymore) enRu thudangi thiruvAimozhi 10.10.2 “thiruvANai nin ANai kaNdAy” (See! I vow upon SrI mahAlakshmi and You) enRu thaduththum vaLaiththum peRa vENdumbadi paramabhakthi thalaiyeduththal (Starting with thiruviruththam 1st pAsuram up to  thiruvAimozhi 10.10.2 pAsuram, AzhwAr acquired the state of paramabhakthi to force and compel bhagavAn).

He very clearly and mercifully explained about the great desire starting with – perumAL thirumozhi 6.7 “seyya udaiyum thirumugamum senganivAyum kuzhalum kaNdu” (Seeing the beautiful/reddish clothes, divine face, reddish lips and hair) engiRapadiyE munbuththai azhagai anubaviththu enRu thudangi, thannaip peRRa prIthiyAl vandha sevviyai anubaviththu (Starting with the perumAL thriumozhi pAsuram, where he previously enjoyed bhagavAn and ending with enjoying how emperumAn became reddish on AzhwAr reaching him).

Thus, piLLai lOkAchAryar explained the following aspects,

  • before the state of kainkaryam, there are four states
  • what are those four states?
  • matching each of those states, if one reveals the respective aspect like ignorance, that will lead to radiance of the true nature
  • those ignorance etc are eliminated by AchArya’s knowledge etc and
  • what are the causes for such ignorance etc.

adiyen sarathy ramanuja dasan

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SrIvachana bhUshaNam – sUthram 293

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

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avathArikai (Introduction)

piLLai lOkAchAryar mercifully answers the questions “What are the causes for these four aspects starting with agyAnam?”

sUthram 293

agyAnaththukkadi aparAdham; apUrthikkadi gyAna pUrthi; Arthikkadi alAbham; abhinivESaththukkadi azhagu.

Simple Explanation

The cause for prapanna’s ignorance is [past] offence; cause for incompleteness is complete knowledge; cause for sorrow is non-attainment of the goal; cause for the great desire is emperumAn’s beauty.

vyAkyAnam (Commentary)

agyAnaththukku …

That is – the cause for the ignorance which is manifested in the state of ignorance, is the offence which is done since time immemorial in the form of akruthya karaNa (doing forbidden acts), kruthya akaraNa (ignoring ordained acts) etc.

The cause for the incompleteness which is manifested in the state of accepting bhagavAn as the means, is [AchArya’s] complete knowledge which reveals the fact that one has nothing in the self to attain the goal.

The cause for the sorrow which is manifested in the state of reaching bhagavAn, is not attaining bhagavAn, the goal, quickly enough.

The cause for the great desire which is manifested in the state of enjoying bhagavAn, is his beauty which will make one desire for more such experience without letting one being satisfied with what was already experienced.

adiyen sarathy ramanuja dasan

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SrIvachana bhUshaNam – sUthram 292

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

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avathArikai (Introduction)

When asked “If he manifests and expresses these aspects, how are these aspects eliminated for him?”

sUthram 292

agyAnam pOvadhu AchArya gyAnaththAlE; apUrthi pOvadhu ISvara pUrthiyAlE; Arthi pOvadhu aruLAlE; abhinivESam pOvadhu anubhavaththAlE.

Simple Explanation

prapanna’s ignorance gets eliminated by AchArya’s knowledge; incompleteness gets eliminated by bhagavAn’s completeness; sorrow gets eliminated by bhagavAn’s mercy; desire gets eliminated [fulfilled] by experiencing bhagavAn.

vyAkyAnam (Commentary)

agyAnam …

That is – prapanna’s ignorance in thathva, hitha etc gets fully eliminated by the knowledge of AchArya who would explain such aspects in great detail and reveal unknown aspects to him.

Incompleteness of not having any engagement in good deeds etc which are reasons for the ultimate goal, will get eliminated by the completeness in bhagavAn who is the upAyabhUtha (means) who does not expect anything in the prapanna, which is sahakAri nairapEkshyam (not expecting any help in delivering the prapanna).

The sorrow of not reaching the divine feet of bhagavAn gets eliminated by emperumAn’s mercy in the form of not tolerating others’ sorrows, which makes him act to eliminate the sorrow, being unable to tolerate it.

The great desire which arises every moment in the prapanna while experiencing bhagavAn gets fulfilled by experiencing bhagavAn further.

adiyen sarathy ramanuja dasan

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SrIvachana bhUshaNam – sUthram 291

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

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avathArikai (Introduction)

Subsequently, piLLai lOkAchAryar reveals the method of making one’s true nature shine in each of these states.

sUthram 291

gyAna dhaSaiyil agyAnaththai munnidum; varaNa dhaSaiyil apUrthiyai munnidum; prApthi dhaSaiyil Arthiyai munnidum; prApyAnubhava dhaSaiyil abhinivESaththai munnidum.

Simple Explanation

In the stage of knowledge, one will manifest ignorance; while surrendering to bhagavAn, one will manifest incompleteness; while reaching bhagavAn, one will manifest sorrow; while enjoying bhagavAn, one will manifest the great desire to enjoy.

vyAkyAnam (Commentary)

gyAna dhaSaiyil …

gyAna dhaSaiyil agyAnaththai munnidugai

One should repeatedly announce one’s ignorance in thathva (truth) hitha (means) purushArtham (goal) to one’s AchArya so that he can instruct the aspects which are unknown to oneself.

varaNa dhaSaiyil apUrthiyai munnidugai

As said in thiruvAimozhi 5.7.1 “nORRa nOnbilEn” (I don’t have karma yOgam etc), sthOthra rathnam 22 “na dharma nishtOsmi” (I am not engaged in karma yOgam), SrIvaikuNta sthavam 88 “sath karma naivakila kinchan sanchinOmi” (In good deeds such as yagyam, dhAnam etc I don’t even have a little bit of eligibility), since one does not have any good deeds which can be the cause for the result, one should manifest one’s emptiness.

prApthi dhaSaiyil Arthiyai munnidugai

Instead of remaining satisfied thinking “Let us reach the goal when it occurs”, one should manifest the great urge of being unable to tolerate the delay in attaining the goal as said in periya thirumozhi 6.3.8 “vAnulagam theLindhE enRu eydhuvadhu” (having firm faith, when will I reach paramapadham), thiruvAimozhi 6.9.9kUvik koLLum kAlam innam kuRugAdhO” (Will the time to invite me to engage in those divine feet, not happen soon, even at this stage?) etc.

prApyAnubhava dhaSaiyil abhinivESaththai munnidugai

Just as a very thirsty person will not be satisfied with the water he drank, not being satisfied with the enjoyment experienced, seeking more and more enjoyment, manifesting such great desire in oneself.

Thus, in the four states starting with the state of knowledge, making the true knowledge shine is through these ways.

adiyen sarathy ramanuja dasan

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SrIvachana bhUshaNam – sUthram 290

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

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avathArikai (Introduction)

When asked “What are those four states?” piLLai lOkAchAryar mercifully answers.

sUthram 290

adhAvadhu – gyAna dhaSaiyum, varaNa dhaSaiyum, prApthi dhaSaiyum, prApyAnubhava dhaSaiyum.

Simple Explanation

That is – the state of being knowledgeable, the state of accepting bhagavAn as the means, the state of reaching bhagavAn and the state of enjoying bhagavAn after reaching him.

vyAkyAnam (Commentary)

adhAvadhu …

gyAna dhaSai

Acquiring knowledge through the instructions of AchArya and thereafter.

varaNa dhaSai

Accepting sarvESvaran who is sidhdhOpAya bhUtha (established means) as one’s means.

prApthi dhaSai

Having all sorrows of samsAra removed and reaching his divine feet.

prApya anubhava dhaSai

Reaching bhagavAn who is the goal and enjoying him.

Such anubhava janitha prIthi kAritha kainkaryam (enjoying bhagavAn which leads to love towards him which leads towards service to him) is parama purushArtham (ultimate goal of the self).

The sequence is as in the first state of acquiring true knowledge, result of such knowledge which is accepting bhagavAn as the means, result of such acceptance which is reaching bhagavAn, result of such attainment which is experiencing bhagavAn, result of such experience which is love towards bhagavAn and result of such love which is service to bhagavAn; that is why, kainkaryam is the final state and the previous four states are stepping stones towards such kainkaryam.

adiyen sarathy ramanuja dasan

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SrIvachana bhUshaNam – sUthram 289

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

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avathArikai (Introduction)

piLLai lOkAchAryar is answering the question “How many such states are there previously?”

sUthram 289

munbE nAlu dhaSai uNdu.

Simple Explanation

There are four states prior to kainkaryam state.

vyAkyAnam (Commentary)

No specific commentary.

adiyen sarathy ramanuja dasan

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