SrIvachana bhUshaNam – sUthram 463

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avathArikai (Introduction)

piLLai lOkAchAryar mercifully concludes this principle, by mercifully explaining the sequence of results caused by this AchArya abhimAnam.

sUthram 463

idhu prathamam svarUpaththaip pallavidhamAkkum, pinbu pushpithamAkkum, anantharam palaparyantham Akkum.

Simple Explanation

This AchArya abhimAnam will initially let the true nature of the self sprout; it will then make it blossom as a flower; subsequently it will make it the ultimate stage of becoming a fruit.

vyAkyAnam (Commentary)

idhu …

That is – this AchArya abhimAnam which was previously explained, will initially make the chEthana realise bhagavath ananyArha SEshathvam (exclusive servitude towards bhagavAn) which is revealed in praNavam, up to its ultimate state, and will make the true nature of the self which was withered due to being submerged in the mud of svAthanthryam (independence) and make it sprout; after making it sprout, it will make the chEthana realise ananya SaraNathvam (exclusively surrendering to bhagavAn) which is revealed in middle word (nama: in thirumanthram), up to its ultimate state, and will make the true nature of the self blossom, where the fructification is shown by the firm faith in the means; after making it blossom into a flower, it will make the chEthana realise ananya bhOgathvam (exclusively enjoying bhagavAn) which is revealed in the final word (nArAyaNAya in thirumanthram), up to its ultimate state; it will make the true nature of the self fructify by eternal enjoyment through kainkaryam.

In the primary rahasyam thirumanthram, the three aspects namely ananyArha SEshathvam, ananya SaraNathvam, ananya bhOgathvam revealed through the three words praNavam, nama: and nArAyaNaya respectively, remain the true nature for the self, and they have their ultimate states too; since these are attained by AchArya upadhESam etc (instructions etc of AchAryan), and since such upadhESam etc are given by AchAryan due to the AchAryan mercy of considering the Sishya as “He is my Sishya”, it is said here that AchArya abhimAnam causes these aspects. Thus, it is explained that this AchArya abhimAnam will certainly cause the principles, as explained in the three words of thirumanthram, and liberate the Sishya.

Alternative explanation

Introduction

piLLai lOkAchAryar mercifully concludes this principle, by revealing that his AchArya abhimAnam which is an independent upAyam, will liberate the chEthana by making him realise his true nature, in a step by step manner.

idhu …

That is – this AchArya abhimAnam, will initially engage the chEthana in bhagavAn, and make his true nature which was withered due to lack of such engagement as said in periya thirumozhi 1.1.1 “vAdinEn“, sprout; subsequently, it will make him firmly engage in bhAgavathas and make the true nature blossom into a flower, as it is ready to become a fruit; subsequently, it will firmly establish in the ultimate state (AchArya bhakthi – charama parvam), and make the true nature of the self fructify, from the state of being a flower.

Summary of this section (starting from sUthram 407) which establishes that the mercy of a true AchAryan is the means for everyone

• For those who pursue AchAryan as the means, there is no question about fear and fearlessness occurring interchangeably
• the authentic evidence for the previously mentioned principle
• the aptness in establishing this principle
• an incident (which proves the principle)
• establishing the goal to explain this principle clearly
• when the goal is established in this manner, the means should be matching such goal
• the accusation which will arise, if the goal and means do not match
• Highlighting AchAryan having total dependence and is totally existing for ISvaran due to being at par with the divine feet of ISvaran, and the greatness of pursuing AchAryan over ISvaran
• AchAryan helps both ISvaran and chEthanas
• he holds the position which is desired even by ISvaran
• there is no matching return favour for the favour done by him
• the relationship with him will only lead to liberation
• ISvaran who gave him is a greater benefactor than he who gave ISvaran
• his greatness
• even when one has noble qualities, if one gives up the relationship with AchAryan, the result will be disastrous and will be the reason for ISvaran’s anger
• when one loses relationship with AchAryan, his relationship with bhagavAn will be difficult to attain/sustain
• to be connected with an AchAryan, one needs relationship with bhAgavathas
• trustworthy advice in the principle of “without AchAryan’s mercy, there is no means for liberation”
• firm establishment of this principle
• one who is firmly established in this means of AchArya abhimAnam, should not abandon this easy means and desire for bhagavAn who is difficult to attain as the protector
• one should remain that AchAryan is the representation of bhagavAn’s five forms – para, vyUha, vibhava, antharyAmi and archA
• who are the unfavourable persons for such person (Sishya) who is dependent on AchAryan’s mercy
• the purpose of his gyAnam (knowlege) and anushtAnam (conduct)
• forbidden actions and ordained enjoyment are to be abandoned by him [chEthana]
• the state such a person [chEthana] should attain, to avoid falling down from his true nature
• it is compulsory for him to have great desire in the apt destination, to give up the abode which is to be abandoned, unsustainability in not having real experience
• the authentic evidences for svagatha and paragatha svIkAram in the matter of AchArya
• AchArya abhimAnam being an independent means
• the establishment of the qualified person for such means
• the sequence of results caused for a chEthana by this AchArya abhimAnam

With this, the ultimate state of upAyam and upEyam which are told in vAkya dhvayam (dhvaya mahA manthram) have been mercifully explained.

With this, the English translation for maNavALa mAmunigaL’s commentary for piLLai lOkAchAryar’s SrIvachana bhUshaNa dhivya SAsthram comes to an end.

AzhwAr thiruvadigaLE SaraNam
emperumAnAr thiruvadigaLE SaraNam
piLLai lOkAchAryar thiruvadigaLE SaraNam
jIyar thiruvadigaLE SaraNam
jIyar thiruvadigaLE SaraNam

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SrIvachana bhUshaNam – sUthram 462

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

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avathArikai (Introduction)

piLLai lOkAchAryar mercifully explains who is the qualified person for this independent means of AchArya abhimAnam.

sUthram 462

bhakthiyil aSakthanukku prapaththi; prapaththiyil aSakthanukku idhu.

Simple Explanation

For the one who is incapable to pursue bhakthi yOgam, prapaththi is available; for the one who is incapable to pursue prapaththi, AchArya abhimAnam is available.

vyAkyAnam (Commentary)

bhakthiyil aSakthanukku …

That is – as said in Athma sidhdhi “ubhaya parikarmitha svAnthasya akAnthikAthyanthika bhakthi yOgaiga labhya:” (bhagavAn is attainable by bhakthi yOgam which is without any other expectation by the one who is having pure heart decorated with karma yOgam and gyAna yOgam), bhakthi yOgam occurs for the one whose heart is reformed by karma yOgam and gyAna yOgam which were performed in thousands of previous births; it is in the form of self-effort which is contrary to the totally dependent nature of AthmA; for the one who withdrew from such bhakthi yOgam, considering oneself to be incapable for it due to its difficult nature and nature of being a hurdle for the true nature, there is prapaththi which is based on abandonment [of all other means], is easy to perform and matches the true nature of the self which is to be totally dependent on bhagavAn.

In prapaththi, since it is difficult to acquire great faith in bhagavAn and due to fear of ISvaran’s svAthanthryam (independence) which will lead to either bondage or liberation, one will think that one is incapable for prapaththi; since AchArya abhimAnam is helpful for such a person and for animals etc, this ultimate means of mercy of a true AchAryan, who does not expect great faith and will only lead to liberation, is present for those who are incapable to perform prapaththi.

For the one who is incapable to perform bhakthi yOgam, though there are two reasons viz difficulty and being contrary to the true nature, being contrary to the true nature is the main reason; for the one who is incapable to perform prapaththi, though there are two reasons viz lack of great faith and fear for bhagavAn’s svAthanthryam, fear for bhagavAn’s svAthanthryam is the main reason; previously, he has explained this in sUthram 444 and sUthram 445 saying “svasvAthanthrya bhayaththAlE bhakthi nazhuviRRu; bhagavath svAthanthrya bhayaththAlE prapaththi nazhuviRRu“. With this – it is explained that just as one will become qualified for prapaththi due to having no other refuge by being incapable to pursue any other means, the qualified person for AchArya abhimAnam also has no other refuge by being incapable to pursue any other means.

Alternative explanation:

Introduction

piLLai lOkAchAryar is firmly establishing the independent nature of AchArya abhimAnam.

Simple Explanation

Same as the previous explanation.

Commentary

Just as prapaththi, which is ordained for one who is incapable to perform bhakthi yOgam, is independent in nature, Acharya abhimAnam, which is ordained for one who is incapable to perform prapaththi, is also independent in nature.

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SrIvachana bhUshaNam – sUthram 461

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avathArikai (Introduction)

For the one who was explained previously as prapaththi nishtan (having surrender as the means), though he has shortcoming in the qualification for the means, ISvaran will ignore that and help him, considering AchAryan’s mercy as ancillary aspect of such surrender. Subsequently, piLLai lOkAchAryar is mercifully responding to the doubt “Now, why is such AchArya abhimAnam is explained as an independent means? Does one means have two different forms?”

sUthram 461

AchAryabhimAnandhAn prapaththi pOlE upAyAntharangaLukku angamumAy svathanthramumAy irukkum.

Simple Explanation

Similar to prapaththi, AchArya abhimAnam will also remain ancillary for other upAyams and independent as well.

vyAkyAnam (Commentary)

AchAryabhimAnandhAn …

That is,

As said in SrI bhagavath gIthA 15.4 “tham Eva chAdhyam purusham prapadhyEdh” (The jIvAthmA should surrender to that supreme lord only, who is the primeval lord) and SrI bhagavath gIthA 18.62 “tham Eva SaraNam gachcha sarvabhAvEna bhAratha |” (Oh descendant of bharatha clan! Follow the supreme lord (me) in all manner), for the reduction of sins which are hurdles and to increase the bhakthi, prapaththi remains as an ancillary act for bhakthi yOgam which is upAyAntharam (upAyam other than bhagavAn). It is also an independent means where one abandons such upAyAntharams and is the means for attaining the desirable aspects and eliminating the indesirable aspects, as ordained in SrI bhagavath gIthA 18.66 “mAm Ekam SaraNam vraja” (Hold on to me as the only means). Similarly, when a person performs prapaththi (surrender), since AchAryan’s mercy is the reason which makes ISvaran not to ignore the person due to lack of qualification and to make ISvaran fulfil his part, it remains an ancillary aspect of prapaththi. Without prapaththi, when AchAryan’s mercy alone is pursued as the means, it will remain the means for elimination of indesirable aspects etc and thus remains independent means.

Alternative explanation:

Introduction

Since AchArya abhimAnam is said as ancillary aspect for all upAyams as said in “anAchAryO palabhdhAhi vidhEvam naSyathi dhruvam” (This knowledge which is not learnt from an AchAryan will be lost) and bhAradhwAja samhithA 1.3 “SAsthrAdhishu sudhrushtApi sAngA saha palOdhayA | na prasidhyathivai vidhyA vinA sadhupadhESatha: ||” (Though well seen in SAsthram etc, when knowledge is not received from a good AchArya through his instructions, it does not end with good results), why is it now said as independent upAyam as said in bhArathvAja samhithA “paSur manushya: pakshIvA Echa vaishNava samSrayA: | thEnaiva thE prayAsyanthi thath vishNO: paramampadham ||” (Whoever it may be – four limbed animals, humans and birds, when surrendered to vaishNavas, due to that connection, one will attain vishNu’s highest abode of paramapadham)?

AchAryabhimAnandhAn …

That is,

prapaththi as ordained in SAsthram will remain as an ancillary aspect for other upAyams such karma yOgam, gyAna yOgam and bhakthi yOgam for the occurrence of such upAyam in a person, its increase and to eliminate the hurdles. When held itself as the upAyam, as said in “ananya sAdhyE svAbhIshtE mahAviSvAsa pUrvakam | thadhEkOpAyathA yAchnA prapththi: SaraNAgathi: ||” (Whatever desire which cannot be accomplished by any other means, the desire of bhagavAn being the exclusive means, with great faith, is prapaththi; the same is SaraNAgathi), it will remain an independent means. Similarly, this AchArya abhimAnam too, is ancillary for all other upAyams, since any upAyam will expect AchAryan’s instructions, and remain independent means since it independently facilitates liberation as said in bhAradhwAja samhithA 1.35 “bAla mUka jatAndhAScha pangavO badhirAs thadhA | sadhAchAryENa samdhrushtA: prApnuvanthi parAmgadhim ||” (Children, mute, less intelligent or blind, whoever one may be, when mercifully seen by a good AchAryan, reaches paramapadham), “paSur manushya: pakshIvA …“.

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SrIvachana bhUshaNam – sUthram 460

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avathArikai (Introduction)

Subsequently, piLLai lOkAchAryar mercifully shows several evidences for the ultimate means of paragatha svIkAram of AchAryan [AchAryan showering his mercy towards Sishya].

sUthram 460

“nallaven thOzhi” “mARAya dhAnavanai” engiRa pAttukkaLaiyum sthOthraththilE mudindha SlOkaththaiyum “paSurmanushya:” engiRa SlOkaththaiyum idhukku pramANamAga anusandhippadhu.

Simple Explanation

The pAsurams nAchchiyAr thirumozhi 10.10 “nallaven thOzhi”, nAnmugan thiruvandhAdhi 18 “mARAya dhAnavanai”, the final SlOkam of sthOthra rathnam and the SlOkam from bhArathvAja smruthi “paSur manushya:” are to be meditated as evidences for this [AchArya abhimAnam – AchAryan’s mercy].

vyAkyAnam (Commentary)

“nallaven thOzhi”

ANdAL mercifully said in nAchchiyAr thirumozhi 10.10

nalla en thOzhi! nAgaNai misai nam parar
selvar periyar siRu mAnidar nAm seyvadhu en?
villi pudhuvai vittuchiththar thangaL dhEvarai
valla parisu varuvipparEl adhu kANdumE

(Oh my dear friend! Our emperumAn who is reclining on the bed of thiruvandhAzhwAn is a very opulent person since he is the consort of SrI mahAlakshmi. He is greater than everyone else. On the other hand, we are very lowly persons. What can we do when this is the state? If periyAzhwAr, who is the head of SrIvillipuththUr, invites that emperumAn who is under his control, in the ways possible for him, we too will have the fortune of worshipping that emperumAn.)

That is – ANdAL’s friend considers emperumAn’s words as said in SrI rAmAyaNam yudhdha kANdam 18.3 “na thyajEyam” (I will not abandon) and her being the daughter of periyAzhwAr, as the means for the goal; she thinks “Since his words did not fructify in her case, ANdAL unnecessarily doubts in her connection with periyAzhwAr also helping in this situation; how is she going to survive now?”; looking at such friend who is very depressed, ANdAL says “Oh dear friend who suffers for my loss more than me! emperumAn is being ananthaSAyi (one who reclines on AdhiSEshan) and thus greater than all; further, he is the divine lord of SrI mahAlakshmi and hence having greatness which is unreachable for everyone; he is born in celestial clan and we are born in lowly human clan – there is mountain and pebble amount of difference between us; thus, is there anything we can do? Can we pressurise him to accept us citing his previously stated words? Let that be. There is a way for us.  periyAzhwAr who has the greatness of (1) being born in SrIvillipuththUr and (2) having the omnipresent lord in his divine heart [vishNu chiththan], is our AchArya as said in thaiththirIya upanishath “AchArya dhEvO bhava” (Consider AchAryan as God). He can invite his lord by singing a song, make him descend here by breaking the prize pouch, gather water for his bathing and invite him, prepare materials to decorate his divine hair and invite him, invite him to rid him of evil eyes on him or approach SrI mahAlakshmi as purushakAram (recommending authority) just as we approached periyAzhwAr, and make him come. If he makes emperumAn come with a strong means, we will see him and we will not pursue him.

“mARAya dhAnavanai”

thirumazhisai AzhwAr mercifully said in nAnmugan thiruvandhAdhi 18

mARAya dhAnavanai vaLLugirAl mArviraNdu
kURAkak kIRiya kOLariyai vERAga
EththiyiruppArai vellumE maRRavaraich
chAththiyiruppar thavam

(narasimha mUrthy, who is very strong as a distinguished entity, split the chest of the demon hiraNya’s, who was standing as an opponent, into two parts, with sharp finger nails; the good deed of the ultimate devotees who attain such devotees of emperumAn [as mentioned in the previous word] will defeat that of those who worship such emperumAn.)

That is – hiraNya became an enemy of narasimha without seeing that he is none other than the supreme lord; such narasimha effortlessly tore the chest of the demon hiraNya, whose body was nourished by the strength of boons, into two parts with his sharp, divine nails; there are those who perform mangaLASAsanam to such narasimha without any expectation as said in thiruppallANdu 6 “andhiyam pOdhil ari uruvAgi ariyai azhiththavanai pandhanai thIrap pallANdu pallAndu enRu pAdudhumE ” (we will praise emperumAn who killed he demon hiraNya, the enemy of emperumAn’s follower prahlAdha, during the time of dusk, in the form of narasimha (lion head and human body) so that his pain will be relieved); their good deeds will be defeated by the good deeds of those who have placed all their burden on such devotees of narasimha and have taken shelter of their mercy.

sthOthraththilE mudindha SlOkam

paramAchAryar ALavandhAr mercifully said in the final SlOkam (SlOkam 65) of sthOthra rathnam which is the essence of vEdhAntham

akruthrima thvachcharaNAravindha
prEma prakarshAvadhim Athmavantham |
pithAmaham nAthamunim vilOkya
prasIdha mathvruththam achinthayithvA ||

([Oh emperumAn!] Without considering my conduct, you should mercifully pardon me seeing nAthamunigaL who is the epitome of natural love towards your divine lotus feet, who is self realised and who is my grandfather.)

That is – your highness should see my nAthamunigaL, who is the epitome of natural love towards your highness’ divine feet which are apt and enjoyable and who has true knowledge about the self which is the cause for such love, and who is my grandfather both by knowledge and bodily connection, and you should become pleased without considering my conduct and shower your mercy towards me.

paSur manushya pakshIvA …

bhArathvAja smruthi SlOkam where it is clearly said that whether one has knowledge or not, by the mercy of bhAgavathas one will be liberated.

paSur manushya: pakshIvA Echa vaishNava samSrayA: |
thEnaiva thE prayAsyanthi thath vishNO: paramampadham ||

(Whoever it may be – four limbed animals, humans and birds, when surrendered to vaishNavas, due to that connection, one will attain vishNu’s highest abode of paramapadham.)

Be it animals or birds who are not qualified to acquire knowledge [about truth, means and goal], or humans who are qualified to acquire knowledge, whoever is related to a thadhIyan (devotee)  who is identified by such relationship with bhagavAn exclusively, through that vaishNava, they will reach paramapdham, which is the apt destination.

All of these pAsurams/SlOkams can be meditated as evidence for AchAryan’s mercy leading to liberation.

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SrIvachana bhUshaNam – sUthram 459

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

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avathArikai (Introduction)

After mercifully explaining that both bhakthi and prapaththi, which relate to bhagavAn among the four upAyams (means) explained previously, will become inapplicable for such a person (who is dependent on AchAryan’s mercy), piLLai lOkAchAryar considers in his divine heart to show vEdhic proof for svagatha svIkAram and paragatha svIkAram relating to AchAryan which were shown respectively in sUthram 446 “AchAryanaiyum thAn paRRum paRRu” and sUthram 447 “AchAryAbhimAnamE uththArakam” and first shows proof for svagatha svIkAram as means.

sUthram 459

“pazhudhAgAdhu onRu aRindhEn” engiRa pAttai pUrvOpAyaththukku pramANamAga anusandhippadhu.

Simple Explanation

nAnmugan thiruvandhAdhi 89 “pazhudhAgAdhu onRu aRindhEn” pAsuram is to be meditated upon as the evidence for former means (svagatha svIkAram).

vyAkyAnam (Commentary)

pazhudhAgAdhu … 

That is – the most trustworthy thirumazhisaip pirAn mercifully said in nAnmugan thiruvandhAdhi 89 “pazhudhAgAdhu onRu aRindhEn” pAsuram that I have come to know a means which never fails; emperumAn is mercifully reclining in thiruppARkadal as the refuge for those devotees who surrender unto him; there are very wise devotees who perform favourable activities [kainkaryams] thinking about such emperumAn’s divine feet’s unfailing nature; those who surrender to such devotees and become liberated, will eliminate the sins which have been inseparable from the AthmA, will open the divine gates of SrIvaikuNtam, will remain there with abundant knowledge etc, and distinguished being engaged in thadhIya kainkaryam (service to devotees); this pAsuram should be meditated upon as the evidence for svagatha svIkAram towards AchAryan.

With this – it is explained that though svagatha svIkAram is tinged with pride and defect, it will not fail in achieving the goal. It is also explained in bhArathwAja samhithA that just as paragatha svIkAram, svagatha svIkAram too will not fail in achieving the goal saying “guruNAyObhimanyEna gurumvA yObhimanyEna | thAvubhau paramAm sidhdhim niyamAdhupagachchatha: ||” (Both the person who is mercifully considered by AchAryan and that person who considers AchAryan with great respect/love, will reach paramapadham in proper manner).

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SrIvachana bhUshaNam – sUthram 458

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

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avathArikai (Introduction)

Subsequently, to announce that for such a person who is dependent on AchAryan’s mercy, great desire towards the ultimate destination which is the goal is certainly required, piLLai lOkAchAryar mercifully explains how aspects such as great desire towards the ultimate destination etc are common for all four upAyams (means) [i.e. bhakthi, prapaththi, self pursuit towards AchAryan and AchAryan pursuing self].

sUthram 458

prApya bhUmiyil prAvaNyamum, thyAjya bhUmiyil jihAsaiyum, anubhava alAbhaththil AthmadhAraNa ayOgyathaiyum, upAya chathushtayaththukkum vENum.

Simple Explanation

Desire for the ultimate destination which is the goal, disgust in the abode which is to be given up and being unable to sustain self when experience of bhagavAn was not attained are required for all four upAyams,

vyAkyAnam (Commentary)

prApya bhUmi …

prApya bhUmi

The abode where one’s apt lord is mercifully present.

thath prAvaNyam

The great desire where one cannot sustain without reaching there.

thyAjya bhUmi

The abode which is cause for being away from the prApya bhUmi.

thajjihAsai

The desire to be freed from there.

anubhava alAbhaththil AthmadhAraNa ayOgyathai

When one does not get to enjoy the divine form etc of one’s apt lord, being unable to sustain, just as one cannot sustain one’s body without food.

upAya chathushtayaththukkum vENum

To be qualified as a pursuant, these are required for all of those who pursue the four types of upAyams.

upAya chathushtayam

bhakthi [yOgam], prapaththi, svagatha svIkAram towards AchAryan (self pursuing AchArya), paragatha svIkAram of AchAryan (AchArya showing compassion towards disciple) as explained by piLLai lOkAchAryar starting with sUthram 444. Alternatively – in place of the last two upAyams, svagatha svIkAram towards bhagavAn and paragatha svIkAram of bhagavAn can also be considered. But the former explanation is better since it flows with his previous sequence of explanation.

Among these, for those who are focussed on bhakthi and prapaththi, these should compulsorily occur:

• desire for paramapadham which is the ultimate destination to be attained, as said in thiruvAimozhi 9.3.7 “mAga vaigundham kANbadhaRku en manam Egam eNNum” (my heart without any difference between night and day desired in a singular manner to see SrIvaikuNtam which is the residence of such emperumAn),
• disgust in this abode which is to be given up, as said in Saunaka samhithA “varam huthavaha jvAlA pancharAnthar vyavasththi: | naSauri chinthA vimukajana samvAsa vasaSam ||” (It is best to be encaged in the cage of fire flames instead of remaining with those who have no desire in meditating upon krishNa) and in thiruvAimozhi 4.9.7 “koduvulagam kAttEl” (Don’t show me this evil world).
• being unable to sustain when experience is lacking, as said in thiruvAimozhi 5.7.1 “unnai vittonRum ARRagiRkinRilEn” (I cannot sustain without you).

For those who are related to AchArya both through svagatha svIkAram and paragatha svIkAram, as said in sUthram 450 “ellAm vaguththa idamE” (All the five forms of emperumAn to be seen in AchAryan himself), since the abode where AchAryan is mercifully present is the apt destination, the abode where one is present in separation from one’s AchAryan is to be given up, and the real experience for such Sishya is engaging in AchAryan’s divine form etc; these three aspects should be explained accordingly as per the nature of the individual.

Alternatively, as SrI madhurakavi AzhwAr mercifully explains in kaNNinuN chiRuth thAmbu 11 “madhurakavi sonna sol nambuvAr padhi vaigundham” (The abode of those who believe in the words of madhurakavi AzhwAr will be SrIvaikuNtam) – [that is] since SrI madhurakavi AzhwAr mercifully explains that for those who recite (and understand the meanings) his pAsurams, the abode of residence is SrIvaikuNtam where the devotees are always glorified, even for those who are in charama parva nishtai (depending on AchAryan’s mercy), as complete experience etc in bhagavAn occurs in SrIvaikuNtam which is dear to one’s AchAryan, the apt abode is paramapdham; samsAram (material realm), which is contrary to that apt abode due to causing ignorance, is the abode to be given up. anubhava alAbhaththil AthmadhAraNa ayOgyathai – when one does not experience matters relating to bhagavAn which is dearer to one’s AchAryan more than one’s AchAryan’s matters, being unable to sustain oneself.

adiyen sarathy ramanuja dasan

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SrIvachana bhUshaNam – sUthram 457

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

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avathArikai (Introduction)

Subsequently, piLLai lOkAchAryar explains that to not have one’s true nature destroyed, it is not just sufficient to give up worldly enjoyments (even those allowed in SAsthram) thinking that they will destroy the true nature of self, but one should reach the state where one should feel that all the worldly enjoyments are unfavourable, in order to have the mind engaging with apt matter [bhagavAn].

sUthram 457

“kshEthrANi mithrANi” engiRa SlOkaththil avasthai piRakka vENum svarUpam kulaiyAmaikku.

Simple Explanation

To avoid destruction of true nature of self, one should reach the state mentioned in the SlOkam from hasthigiri mAhAthmyam starting with “kshEthrANi mithrANi”.

vyAkyAnam (Commentary)

kshEthrANi …

That is – as said in the SlOkam from hasthigiri mAhAthmyam which was recited by brahmA towards pEraruLALap perumAL (varadharAja bhagavAn, kAnchIpuram) “kshEthrANi mithrANi dhanAni nAtha puthrAScha dhArA: paSavO gruhANi thvath pAdha padhma pravaNAthma vruththEr bhavanthi sarvE prathikUla rUpA:”  (Oh lord! Lands, friends, wealth, sons, houses, wives and cattle turn to be unfavourable for those who become lovingly attached to your divine lotus feet), to not lose one’s true nature, one should reach the state where lands, friends, wealth etc appear to be fire. The meaning of this SlOkam was mercifully explained by aruLALap perumAL emperumAnAr in gyAna sAram 19 “nalla pudhalvar manaiyAL navaiyil kiLai illam nilam mAdu ivai anaiththum allal enath
thORRi eri thIyiRchudumEl avarkku eLidhAm ERRarum vaigundhaththu iruppu”

adiyen sarathy ramanuja dasan

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SrIvachana bhUshaNam – sUthram 456

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

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avathArikai (Introduction)

When asked “If such enjoyment with one’s wife is done with dharma budhdhi (as righteous duty) instead of bhOgyathA budhdhi (as enjoyment), none of these defects will occur. Will they?” piLLai lOkAchAryar mercifully responds.

sUthram 456

bhOgyathA budhdhi kulaindhu dharma budhdhyA pravarthiththAlum svarUpam kulaiyum.

Simple Explanation

Even if one enjoys with one’s wife as righteous duty instead of material enjoyment, one’s true nature will be destroyed.

vyAkyAnam (Commentary)

bhOgyathA budhdhi kulaindhu …

That is – in enjoyment [with one’s wife] which is allowed in SAsthram, if one gives up the thought of enjoyment which occurs due to lust/desire, and engages in it considering it to be righteous duty as done by wise elders such as maharishis (great sages) who are upAsakas (practising bhakthi yOgam) thinking “If I don’t unite with my wife when she ovulates for the purpose of eliminating our debt towards ancestors by creating progeny, it will be equivalent to abortion”, for this person who is focussed on sidhdha dharmam (bhagavAn as means), as engaging in other means is a hurdle, one’s true nature in the form of ananya upAyathva (not engaging in other means) will be destroyed. With this – just as when one engages with the thought of enjoyment, it will destroy one’s true nature in the form of ananya bhOgathva (not enjoying anything else other than bhagavAn), if one engages with the thought of righteous duty, it will destroy one’s true nature in the form of ananya upAyathva; thus, for such person who is in this state, enjoyment allowed in SAsthram is not applicable in any manner. Thus, whichever way one may engage in enjoyment, it will lead to destroying the true nature of self; hence, it is to be given up completely.

adiyen sarathy ramanuja dasan

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SrIvachana bhUshaNam – sUthram 455

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

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When said “In this manner, enjoying others’ wives etc are cause for destruction of self and others due to being forbidden in SAsthram; unlike that, there should be nothing wrong in enjoying one’s own wife which is allowed in SAsthram” piLLai lOkAchAryar mercifully explains.

sUthram 455

vihithabhOgam nishidhdha bhOgam pOlE lOka virudhdhamum anRu; narakahEthuvum anRu; Ayirukkach cheydhE svarUpa virudhdhamumAy vedhAntha virudhdhamumAy SishtagarhithamumAy prApya prathibandhagamumAy irukkaiyAlE thyAjyam.

Simple Explanation

Enjoyment allowed in SAsthram (within married life) is neither contrary to worldly discipline like forbidden enjoyment nor it leads to hell; still, it is contrary to the true nature of the self, contrary to (principles of) vEdhAntham, censured by wise elders and is a hurdle for the goal; hence it is to be given up.

vyAkyAnam (Commentary)

vihitha bhOgam …

That is – enjoyment with one’s own wife which is ordained by SAsthram which is meant for the collective entity of AthmA with body and senses, is neither contrary to worldly discipline like forbidden enjoyment such as enjoying someone else’s wife nor it will lead to cruel and sorrowful experience in hell such as having to embrace a molten copper statue of a woman [for seeking others’ wives]; though it is not having the visually perceivable and after-life aspects such as being contrary to worldly discipline and leading to hell, it is

• contrary to the true nature of the self, that is to not enjoy anything else other than bhagavAn
• contrary to the principles revealed in vEdhAntham – as said in bruhadhAraNyaka upanishath 9.4 “SAnthO dhAntha upAthas thithukshus samAhithO bhUthvA Athman yEvAthmAnam paSyEth |” (Having control over external senses and mind, without pride of having such self-control, having the senses focus on the AthmA, being free from all actions, one should see paramAthmA inside AthmA) and in thirumanthram etc, vEdhAntham is showing that worldly enjoyment is not applicable for both upAsaka (bhakthi yOgi) and prappanna (SaraNAgatha).
• reason to be censured as lowly aspects by wise elders who are having very good  conduct and are being disgusted by these aspects having seen their defects and ineptness
• a hurdle for the goal of bringing joy in the face of AchAryan who is detached on inapt aspects, since it is undesirable for him.

Since, engaging in these acts lead to many disasters for the AthmA, they should be given up by those who are dependent on AchAryan’s mercy.

adiyen sarathy ramanuja dasan

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SrIvachana bhUshaNam – sUthram 454

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

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avathArikai (Introduction)

piLLai lOkAchAryar mercifully explains how destruction occurs for both self, and others who observe self, by engaging in these forbidden acts.

sUthram 454

thAn naSikkiRadhu mUnRu apachAraththilum anvayikkaiyAlE; piRar naSikkiRadhu thannai anAdhariththum than anushtAnaththai angIkariththum.

Simple Explanation

Self destruction happens due to engaging in three types of apachArams (offences); others get destroyed due to their disrespecting the self and accepting self’s conduct as valid.

vyAkyAnam (Commentary)

thAn naSikkiRadhu …

That is – self who has taken shelter under AchAryan’s mercy and is dear to bhagavAn, bhAgavathas and AchAryan, gets destroyed since these acts are not dear to any of them.

apachAram

since it is not dear to them and since they become part of apachArams.

piRar naSikkaiyAvadhu

Others get destroyed by disrespecting such person who has reached such an ultimate state and is a bhAgavathOththama (best among bhAgavathas), due to being engaged in forbidden acts; and by accepting such person’s conduct to be valid thinking “if such person is engaged in these acts, then these must not be offensive! What will happen to us [if we do these]?”. Those who disrespect, do not know the greatness of bhAgavathas and those who accept such acts are devoid of the knowledge to discriminate between what is apt and inapt.

A question is asked “It is understandable that those who accept these forbidden acts get destroyed. But, why do those who disrespect such a person become destroyed? Isn’t it apt to disrespect when one sees defects?” When a prince has defects, the king can discipline him and accept him; but the same king will punish those who respect that prince; similarly, even if such a person has defects, since he is dear to sarvESvaran, sarvESvaran will discipline him and accept him, but will not tolerate others disrespecting him and since those who disrespect will be destroyed, none should disrespect such a person. If it is said in the context of upAsaka (those who practice bhakthi yOga) as in “apichEthsu dhurAchArO bhajathE mAm ananyabhAk | sAdhurEva samanthavya: samyak vyavasithOhi sa: ||” (Even though one is having very lowly conduct, if one is worshipping me without any other expectations, he is to be considered as best among gyAnis), it is not necessary to explicitly say for such a person who is in the ultimate state; hence, for such a person, forbidden acts are to be fully given up since those will destroy self and others.

adiyen sarathy ramanuja dasan

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