Category Archives: Srivachana bhUshaNam

SrIvachana bhUshaNam – sUthram 396

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

Full Series

<< Previous

avathArikai (Introduction)

piLLai lOkAchAryar mercifully explains as to who named these incidental acts etc as good deeds while they are not ordained in SAsthram and also unknown to chEthanas, in the manner of clearing a doubt.

sUthram 396

SAsthramum vidhiyAdhE nAmum aRiyAdhE irukkiRa iththai sukruthamenRu nAm pEridugiRapadi en ennil, nAmanRu; ISvaranenRu kEttirukkaiyAy irukkum.

Simple Explanation

When asked “Since the SAsthram has not ordained these and we are also unaware of the [nature of the] acts, how can we name these as good deeds?” piLLai lOkAchAryar says “It is not we, but it is said to be ISvaran who named these as good deeds”

vyAkyAnam (Commentary)

SAsthramum …

That is – good deeds are those which are done as ordained in SAsthram as said in “idham kuryAth” (do it) and the doer, the chEthana must have done it knowingly; in that manner, how can we name these incidental acts etc as good deeds while SAsthram has not ordained and we, the doers, are also unaware of the good deeds? We have heard from AchAryas who are knowers of truth who said “We have not named these as good deeds; ISvaran who is omniscient has named these as good deeds to avoid the question of sarva mukthi prasangam (why everyone has not attained liberation?)” Thus, piLLai lOkAchAryar revealed the manner in which nammAzhwAr, the chief among the AzhwArs who was blessed with divine knowledge and devotion, explained this principle of unconditional acceptance in thiruvAimozhi 8.7.8veRidhE aruL seyvar” and clarified the doubts in that topic.

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 395

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

Full Series

<< Previous

avathArikai (Introduction)

piLLai lOkAchAryar repeats the question of those who think “Abhimukhyam (Being favourable) towards bhagavAn is due to his mercy, but adhvEsham (not having hatred) is due to [past] good deeds” and answers that.

sUthram 395

bhagavadhAbimukhyam sukrathaththAl anRikkE bhagavath krupaiyAlE piRakkiRadhu. adhvEsham sukruthaththAlE ennil; indha pala viSEshaththukku aththai sAdhanamAkka oNNAdhu.

Simple Explanation

When it is said “Being favourable towards bhagavAn occurs in a person due to bhagavAn’s mercy and not due to one’s [past] good deeds. But not having hatred towards him is by [past] good deeds” piLLai lOkAchAryar says “That cannot be made as the means for the [great] result which is attained”.

vyAkyAnam (Commentary)

bhagavadhAbhimukhyam …

That is – for the chEthana who was turning away from bhagavAn forever, the favourable attitude towards bhagavAn occurs by bhagavAn’s mercy only instead of his own good deeds; if we try to say that not having hatred towards bhagavAn, which must occur before becoming favourable towards him, occurs by the chEthana’s good deeds, that cannot be said; that is because, this adhvEsham is the first among the many noble qualities to occur and is the seed for the liberation, once incidental good deeds cannot be attributed as the cause for such adhvEsham. Thus, it is implied that bhagavAn’s mercy is to be highlighted as the cause for adhvEsham also.

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 394

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

Full Series

<< Previous

avathArikai (Introduction)

piLLai lOkAchAryar mercifully highlights the doubt raised by those who don’t understand the intent of the subsequent word of the phrase mentioned in previous sUthram and clarifies the same.

[

thiruvAimozhi 8.7.8,

aRiyEn maRRaruL ennai ALum pirAnAr
veRidhE aruL seyvar seyvArgatku ugandhu
siRiyEnudaich chindhaiyuL mUvulgum than
neRiyA vayiRRil koNdu ninRozhindhArE

I don’t think about anything as his favour; the great benefactor who enslaved me, will happily do favours without any cause, to whom he thought of helping; he who is having the three worlds inside him without disregarding the protector-protected relationship, stood in my heart, in me who is very lowly. [Implies – because of this great favour, I don’t consider anything else as favour]

]

sUthram 394

seyvArgatku” enRu aruLukku hEthu sukrutham ennA ninRadhE ennil; appOdhu “veRidhE” engiRa idam sErAdhu.

Simple Explanation

When asked “Isn’t it said in that pAsuram that bhagavAn’s grace is based on good deeds by saying ‘seyvArgatku‘ (for those who do good deed)?” Then “veRidhE” (unconditionally) will not make sense.

vyAkyAnam (Commentary)

seyvArgatku” …

That is – in thiruvAimozhi 8.7.8, after mercifully saying “aruL seyvar” (bhagavAn will shower his mercy), to answer the question “for whom?”, as AzhwAr is saying “seyvArgatku” – that is, for those who do certain things to please bhagavAn’s divine heart to make him grant his mercy, has AzhwAr not said that good deeds of the chEthana are the cause for bhagavAn’s mercy? If we explain in this manner, “veRidhE” which emphasises on unconditional grace of emperumAn, will not make sense. Hence, “seyvArgatku” should be explained as “for whom, bhagavAn is desiring to help”.

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 393

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

Full Series

<< Previous

avathArikai (Introduction)

Apart from the way it is explained in SAsthram, piLLai lOkAchAryar subsequently says “nammAzhwAr who is the direct recipient of bhagavAn’s unconditional acceptance mercifully explains this clearly”.

sUthram 393

veRidhEyaruL seyvar” enRu ivvarthaththai spashtamAga aruLich cheydhAriRE.

Simple Explanation

AzhwAr clearly explains this saying in thiruvAimozhi 8.7.8veRidhEyaruL seyvar” (will happily do favours without any cause).

vyAkyAnam (Commentary)

veRidhE …

veRidhE aruL seyvar

He will shower his mercy unconditionally.

ivvarthaththai spashtamAga aruLich cheydhAr

AzhwAr mercifully and clearly explained this principle of unconditional acceptance which is a very confidential principle without any doubt or error, to be known by everyone.

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 392

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

Full Series

<< Previous

avathArikai (Introduction)

piLLai lOkAchAryar mercifully explains when asked “Where is bhagavAn’s unconditional acceptance of the AthmA explained in SAsthram?”

sUthram 392

yathAhi mOshakA: pAnthE:” enRu thodangi idhinudaiya kramaththai bhagavach chAsthraththilE solliRRu.

Simple Explanation

Starting with “yathAhi mOshakA: pAnthE:”, the way one is blessed by emperumAn is explained in bhagavath SAsthram (SrI pAncharAthram).

vyAkyAnam (Commentary)

yathAhi mOshakA: pAnthE:” …

bhagavath SAsthram is a collection of 108 samhithAs; one among those is ahirbudhnya samhithA.  As said in SrI pAncharAthram “pancharAthrasya kruthsnasya vakthA nArAyaNa: svayam:” (SrIman nArAyaNan is the author of the whole of SrI pAncharAthra SAsthram), though bhagavAn is the primary author of whole of SrI pAncharAthram, each samhithA has specific authors (who repeated bhagavAn’s words); among those, since rudhra, who is ahirbudhnya samgyikan (one who is having the name of ahirbudhnya) is the author of this samhithA, this is known as ahirbudhnya samhithA; in this samhithA, as said in thiruvAimozhi 6.10.8 “nuNNuNarvil neelAr kaNdaththammAnum” (rudhra who is omniscient, being able to see subtle things and hence became the important one in the universe and is having throat that is fully having blue colour), SrI nAradha bhagavAn, who is very knowledgeable about brahmam, went to rudhra who will be able to see subtle things when in sathva guNam, served him and raised his doubts; rudhra was clarifying those doubts.

While doing so, in fourteenth chapter, while answering SrI nAradha’s question, rudhra vowed that sarvESvaran is having two types of Sakthi (ability) – nigraha Sakthi (anger) and anugraha Sakthi (mercy) which cause samsAra and mOksha respectively. In that, he started saying as in ahirbudhnya samhithA 14 “thirOdhAnakarI SakthissA nigraha samAhvayA | pumAmsam jIva samgyam sA thirOdhAvayathi svayam ||” (The ability which hides knowledge and is known as nigraham, covers the AthmA who is known as jIva) – elaborately explained how his ability in the form of anger will engage the AthmA in samsAram being covered about knowledge about self.

Subsequently, setting out to elaborate how his ability in the form of mercy will liberate the AthmA as in ahirbudhnya samhithA “Evam samsruthi chakrasthE bhrAmyamANE sva karmabhi: | jIvEdhu:khAkulE vishNO: krupAkApyupajAyathE ||” (In this manner, in this samsAra chakram, emperumAn’s mercy fell upon the AthmA who is going around due to one’s karma and suffering due to that). “samIkshithasthu dhAsOyam karuNA varsha rUpayA | karma sAmyam bhajathyEva jIvO vishNusamIkshayA ||” (Seen by bhagavAn’s katAksham (merciful glance) in the form of a rain, the AthmA who is a servitor, reaches the state of having equal puNya and pApa). “SakthibhAvas savai jIvam udhdhArayathi samsruthE: | karmaNIcha samE thathra thUshNIm bhAvam upAgathE ||” (By that effect of bhagavAn’s such Sakthi in the form of mercy, AthmA is relieved from samsAram. At that time, AthmA’s puNya and pApa become nullified) – he explained how emperumAn shows his mercy to the AthmA who is going around in the samsAra chakram and is suffering, and how based on that mercy, the AthmA becomes target of his merciful glance, and nullifies his karma, and the effect of the ability in the form of mercy will uplift the AthmA from samsAram and briefly explained the karma sAmyam (nullifying of karma).

In the remaining part of the chapter, it is said “yathA hi mOshakA: pAnthE paribarham upEyushi | nivruththa mOkshaNOth yOgAs thadhA santha upAsathE || anugrahAthmikAyAsthu SakthE: pAdhakshaNE thathA | udhAsAthE samIbhUya karmaNIthE SubhASubhE || thathpAdhAnantharam janthur yukthO mOksha samIkshayA | pravarthamAna vairAgyO viSEshEbhinivESavAn || AgamAnanu sanchinthya kurnapyupa sarpyacha | labdhasaththa: prakAraisthai: prabudhdhO bOdhapAlana: ||” (When a person carrying his wealth in a luggage, places it down and goes for his duties, the robbers may come to steal it; but as he returns, they will abandon their effort to steal and go away; similarly when bhagavAn’s mercy falls upon an AthmA, the puNya and pApa which pull the AthmA around, will leave him; once that ability of bhagavAn in the form of mercy falls upon an AthmA, he will start desiring for mOksham, will have well developed detachment, will have desire to analyse the truth, will have attachment towards SAsthram, will reach a good AchArya, will have a good existence and knowledge, praising such knowledge, knowing the essence, and holding on to the best and apt means, will cross over the ocean of birth and reach paramapadham). As a traveller places his luggage down and goes away, the robbers will set out to steal the same; but when the traveller comes back to pick up his luggage, those who were desirous of stealing it will abandon that effort and remain indifferent; similarly, when bhagavAn’s mercy falls upon this AthmA, puNya and pApa karma which try to pull him in their ways, will leave him and not torment him; subsequently, as such mercy reaches the AthmA, the AthmA will have desire for mOksham, detachment towards other aspects, being eager towards analytical knowledge, being attached towards SAsthram, will reach a noble AchArya and having attained proper existence and proper knowledge, protecting such knowledge, being the one who grasps the essence, by pursuing the best upAyam, leaving samsAra, one will reach paramapadham – thus said rudhra; thus, starting with “yathAhi mOshakA: pAnthE:”, the way of bhagavAn’s unconditional work is spoken in the most trustworthy pramANam (literature), that is SrI pAncharAthram.

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 391

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

Full Series

<< Previous

avathArikai (Introduction)

piLLai lOkAchAryar mercifully gives the answer for that [the question raised previously].

sUthram 391

pUrvakrutha puNyApuNya palangaLai chirakAlam bhujiththu, uththarakAlaththil vAsanai koNdu pravarthikkum aththanai ennumbadi kaiyozhindha dhaSaiyilE, ‘nAmAr? nAm ninRa nilaiyEdhu? namakkinimEl pOkkadi Edhu?” enRu piRappana sila nirUpaNa viSEshangaL uNdu; avaiyAdhal, munbu sonnavaiyAdhal.

Simple Explanation

Enjoying the results of puNya and pApa done previously, for a long time, subsequently, when the AthmA is acting based on the previous impressions in a helpless state, one thinks “Who am I? What is my current state? What is my refuge?” and acquires a special state; either that or previously explained (incidental good deeds).

vyAkyAnam (Commentary)

pUrvakrutha …

That is – after experiencing the results of previously performed puNya and pApa for a long time in svarga (heaven) and naraka (hell), in the subsequent period, due to the previous impressions, one acts as if one is acting based on puNya and pApa; in that state of having pure karma (where one has exhausted the allocated karma for a particular set of births), one remains in a helpless state in being freed from experiencing the results of karma; at that time one thinks “Are we this visible body or are we different from the body or are we independent or dependent? Are we going to be destroyed or are we going to live? In this state, what is the way for our redemption?” In this manner, one naturally acquires a special state; either that or the previously explained incidental good deeds 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 390

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

Full Series

<< Previous

avathArikai (Introduction)

To elaborate upon what was highlighted previously, piLLai lOkAchAryar is raising the question on that matter.

sUthram 390

avaidhAn evai enRAl?

Simple Explanation

When asked “What are those?”.

vyAkyAnam (Commentary)

No specific commentary.

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 389

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

Full Series

<< Previous

avathArikai (Introduction)

Subsequently, piLLai lOkAchAryar mercifully explains one of these two aspects:

  • To show that there are few more reasons for acceptance of ISvaran which chEthana gets by ISvara’s creation, beyond the incidental good deeds etc
  • To explain the way the previously explained aspects occur in AthmA

sUthram 389

pazhaiyadhAga uzhuvadhu naduvadhu viLaivadhAyp pOrum kshEthraththilE udhiri muLaiththu palaparyantham AmA pOlE, ivaidhAn thannadaiyE viLaiyumbadi AyiRRu, paththiyuzhavan pazham punaththai srushtiththa kattaLai

Simple Explanation

Just as a crop will emerge in a field which was dug and tilled, seeds were planted and crops were grown for a long time, additional crops will sprout and lead to harvest, the manner in which bhagavAn, the farmer of bhakthi, has created this world, has led to these aspects (incidental good deeds etc) growing in the AthmA,

vyAkyAnam (Commentary)

pazhaiyadhAga …

That is – unlike a new land which was prepared for harvest, in a field which has been used for farming for a long time, where the farmer had tilled, planted seeds and has had harvest, when the farmer had not specifically worked on the field, additional crops will naturally grow; similarly, the special aspects which are going to be explained subsequently or the previously explained incidental good deeds etc will naturally grow in the chEthanas when no specific efforts were put in; this is because ISvaran who is the farmer of bhakthi creates and reforms the samsAra (material world) in a continuous manner.

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 388

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

Full Series

<< Previous

avathArikai (Introduction)

piLLai lOkAchAryar mercifully explains the result for the chEthana when that (explained in previous sUthram) is proved.

sUthram 388

adhu thannai nirUpiththAl ivan thanakku onRum seyya vEndAdha padiyAy irukkum.

Simple Explanation

If we analysed and proved that, he will not have anything to do [for his mOksham].

vyAkyAnam (Commentary)

adhu thannai …

That is – if one meditates upon how emperumAn gave senses and body when the chEthana was in a state matching achith (matter), which help in liberation for the chEthana who is under his disposal and who sustains by him, there is no effort to be done for his liberation other than observing emperumAn’s efforts for the same.

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 387

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

Full Series

<< Previous

avathArikai (Introduction)

When the question “If emperumAn is showering his mercy based on these good deeds done unknowingly, would that not mean that bhagavAn’s acceptance is sahEthukam (based on some cause)?” is raised, piLLai lOkAchAryar responds.

sUthram 387

ivaiyum kUda ivanukku viLaiyum padiyiRE ivan thannai mudhalilE avan srushtiththadhu.

Simple Explanation

To have these occur in this chEthana, he was first created [given body] by bhagavAn.

vyAkyAnam (Commentary)

ivaiyum kUda …

That is – even these yAdhuruchchika sukrutham (incidental good deeds) etc could not occur for the chEthana since he was lacking body and senses during total deluge; during srushti (creation), he created the chEthana [made him re-exist], by giving him senses etc. With this – it is explained that the yAdhruchchika sukrutham etc which are explained as the cause are also results of emperumAn’s efforts. With the word cha (that is um in ivaiyum, which implies also), the good deeds done knowingly are also due to bhagavAn’s efforts. Alternatively – piLLai lOkAchAryar is including the principles which are to be spoken and analysed about subsequently (in sUthram 391). When asked “Isn’t srushti done based on chEthana’s karma?” Though srushti is done based on karma, yaugapadhyam anugraha kAryam (the initial/collective creation is based on his mercy).

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