Category Archives: Srivachana bhUshaNam

SrIvachana bhUshaNam – sUthram 373

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

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avathArikai (Introduction)

When asked “What are these two permissions?” piLLai lOkAchAryar mercifully explains.

sUthram 373

iraNdum iruvarkkum svarUpam.

Simple Explanation

Both are natural qualities for both [bhagavAn and AthmA].

vyAkyAnam (Commentary)

iraNdum …

iruvarkkum svarUpam

It is the natural state of both – AthmA who is parathanthra (dependent) and bhagavAn who is svathanthra (independent). That is – for AthmA who is parathanthra, since granting permission to bhagavAn to protect self is not beyond the scope of his true nature, it is AthmA’s true nature; for bhagavAn who is independent, since allowing samsAram as part of managing the entities through SAsthram, which is his commandment, to protect the entities which are protected by him, is natural, it is bhagavAn’s true nature.

adiyen sarathy ramanuja dasan

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SrIvachana bhUshaNam – sUthram 372

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

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avathArikai (Introduction)

When asked “In such case, by the rule ‘aprathishidhdhamanumatham’ (not stopping implies permission to proceed) – as non-avoidance implies permission, is bhagavAn’s permission the reason for AthmA’s loss?” piLLai lOkAchAryar mercifully responds.

sUthram 372

ivanudaiya anumathi pERRukku hEthu allAdhAppOlE avanudaiya anumathiyum izhavukku hEthuvanRu.

Simple Explanation

Just as the AthmA’s permission is not the reason for AthmA’s gain, bhagavAn’s permission is not the reason for AthmA’s loss.

vyAkyAnam (Commentary)

ivanudaiya …

That is – the permission given by Athma who is protected, to be protected by bhagavAn, is only differentiating the AthmA from achith (insentient) and hence is not the reason for attaining bhagavAn; similarly, the permission of bhagavAn who is the protector, to keep the AthmA in samsAram, is to uphold the order of SAsthram which is his own commandments, and to wait to accept the AthmA based on his taste, it will not be the reason for AthmA not attaining bhagavAn .

adiyen sarathy ramanuja dasan

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SrIvachana bhUshaNam – sUthram 371

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

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avathArikai (Introduction)

When asked “How can we put the fault on him for not eliminating our suffering?” piLLai lOkAchAryar mercifully explains.

sUthram 371

prajaiyaik kiNaRRin karaiyininRum vAngAdhozhindhAl thAyE thaLLinAL ennak kadavadhiRE.

Simple Explanation

When a mother fails to take away her child from the rim of the well, [if the child falls in the well], it can be said that the mother herself pushed her child into the well.

vyAkyAnam (Commentary)

prajaiyai …

That is – when a mother sees her child is on the rim of the well and fails to immediately rush to the child and retrieve it from the rim of the well, if the child falls into the well, world will naturally blame the mother saying “Had the mother retrieved the child then, would it fall? Just because she let her child remain on the rim of the well, it fell in there, hence she only pushed the child”.

adiyen sarathy ramanuja dasan

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SrIvachana bhUshaNam – sUthram 370

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

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avathArikai (Introduction)

When asked “Can whatever that occurred due to self on account of thinking about the relationship, be said as bhagavAn’s fault?” piLLai lOkAchAryar explains that it can be done like that with an example.

sUthram 370

prajai theruvilE idaRith thAy mudhugilE kuththumApOlE, nirupAdhika bandhuvAy SakthanAy irukkiRavan vilakkAdhozhindhAl appadich chollalAmiRE.

Simple Explanation

Just as a child which slips and falls on the street will hit the mother on her back [blaming her for its fall], when bhagavAn, who is natural relative and well capable, does not eliminate the suffering, it can be said that he is at fault.

vyAkyAnam (Commentary)

prajai …

That is – when a child, who is roaming on the street to play, hurts its leg by slipping and falling, will return home crying and will think that it acquired such sorrow due to its mother, and will hit her on her back; similarly, bhagavAn who is having natural relationship with AthmA which cannot be severed, and who has under his control the AthmA’s karma, nature and material aspects, while he has the ability to eliminate the sorrows of the AthmA, if he allows the AthmA to suffer without stopping his sufferings, he can be blamed that he is tormenting the AthmA with such karma etc.

adiyen sarathy ramanuja dasan

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SrIvachana bhUshaNam – sUthram 369

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

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avathArikai (Introduction)

piLLai lOkAchAryar is mercifully giving the answer for that (question raised in previous sUthram).

sUthram 369

bandhAnusandhAnam.

Simple Explanation

Due to thinking about the relationship.

vyAkyAnam (Commentary)

bandhAnusandhAnam

The meditation upon the relationship between self and bhagavAn,  who is natural saviour, to say that he is the cause for our gain or loss.

adiyen sarathy ramanuja dasan

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SrIvachana bhUshaNam – sUthram 368

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

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avathArikai (Introduction)

piLLai lOkAchAryar is repeating the doubt raised by those who oppose and push away what was explained in previous sUthram, using AzhwArs’ pAsurams.

sUthram 368

AnAl, “nalivAn innam eNNuginRAy” “ARRangarai vAzh marampOl anjuginREn” engiRa pAsurangaLaukku adiyen ennil?

Simple Explanation

In such case, what is the basis for pAsurams such as thiruvAimozhi 7.1.1nalivAn innam eNNuginRAy” (Why are you thinking to torment me still?) and periya thirumozhi 11.8.1 “ARRangarai vAzh marampOl anjuginREn” (I am fearing like a tree living on the river banks).

vyAkyAnam (Commentary)

AnAl …

That is – in such a case, AzhwAr, who are leaders among the knowers of truth, have said in their pAsurams such as thiruvAimozhi 7.1.1uNNilAviya aivarAl kumai thIRRi ennai un pAdha pangayam naNNilA vagaiyE nalivAn innam eNNuginRAy” (You, who are apt and enjoyable, are thinking to torture me with the senses which are internal enemies due to residing inside permanently and are stopping me from reaching your divine feet) – You made these sense organs, which reside in me and are internal enemies, to torment me, who will die if I see worldly pleasures as said in thiruvAimozhi 6.9.9kAttip paduppAyO” (Are you planning to show these aspects and finish me?), even after I have surrendered to make me lose your divine feet which are apt and enjoyable, to keep me in this samsAram and torment me; also in periya thirumozhi 11.8.1″makkaL thORRak kuzhi thORRuvippAykol enRu innam ARRangarai vAzh marampOl anjuginREn” (I am fearing like a tree living on the river banks thinking if you are going to make me take birth in this pit of human birth, still) – Thinking about your svAthanthryam (independence) that even now you are going to make me take birth in the womb of humans based on my karma, I am fearing similar to a tree which is standing on the river banks thinking when it is going be swept away by floods; what are the basis for these pAsurams which were mercifully sung by AzhwArs?

adiyen sarathy ramanuja dasan

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SrIvachana bhUshaNam – sUthram 367

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

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avathArikai (Introduction)

Here, in this manner, though the reasons for fear and fearlessness are together explained as all defects and all auspicious qualities, it is further explained that one’s karma and bhagavAn’s krupai  are the reasons for one’s loss or gain, in sUthram 374 “izhavukku adi karmam, pERRukku adi krupai” (the reason for loss is one’s karma, the reason for gain is bhagavAn’s mercy), and further in sUthram 402 “karma palam pOlE krupA palamum anubaviththE aRa vENum” (just as one’s karma’s results need to be experienced to exhaust them, result of bhagavAn’s mercy also must be experienced without fail) and concluded in sUthram 404 “bhaya hEthu karmam, abhaya hEthu krupai” (the reason for fear is one’s karma, the reason for fearlessness is bhagavAn’s mercy); this is because one’s karma and bhagavAn’s krupai are the more predominant reasons for one’s bondage and liberation respectively, more than those other aspects; the other aspects which follow these two, will naturally occur eventually. Other than this, if one fears seeing bhagavAn’s nature and one becomes fearless seeing the nature of self, that will lead to ignorance.

sUthram 367

bhayAbhayangaL iraNdum mARAdil agyathaiyE sidhdhikkum.

Simple Explanation

If the fear and fearlessness are reversed, that will lead to ignorance only.

vyAkyAnam (Commentary)

bhayAbhayangaL iraNdum …

That is, unlike as explained previously, when one fears for bhagavAn thinking about his nature as in “Since time immemorial, bhagavAn who has AthmA as his totally dependent entity, kept in samsAram showing the reasons as karma! What if such uncontrallably independent emperumAn continues to keep me in samsAram!” and becomes fearless thinking about one’s own nature as in “Unlike previously, now we have noble qualities, hence our liberation is guaranteed”, since one is not situated in the proper knowledge of fearing for oneself to be the destroyer of the self and being fearless thinking bhagavAn to be the protector, one will become ignorant.

adiyen sarathy ramanuja dasan

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SrIvachana bhUshaNam – sUthram 366

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

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avathArikai (Introduction)

Now, starting with sUthram 366 “svadhOsha anusandhAnam bhaya hEthu, bhagavath guNa anusandhAnam abhaya hEthu” and up to sUthram 406 “nivarthya gyAnam bhaya hEthu, nivarthaka gyAnam abhaya hEthu“, the greatness of bhagavAn’s nirhEthuka krupA (unconditional grace) which is the main reason for the destruction of karma which was accumulated since time immemorial, and for the benefits starting from adhvEsham (non-hatred) up to attainment of bhagavAn and all intermediary benefits, is explained. After completing the explanation of special principles such as thinking about samsAris’ defects as one’s own etc, among the aspects which are to be compulsorily performed by the prapanna such as meditating upon the defects in self and qualities of bhagavAn and bhAgavathas as said in sUthram 358 “svadhOshaththukkum” etc, since meditating upon bhAgavathas’ qualities is not contextual to the principles discussed here, accepting the meditation of defects of the self and qualities of bhagavAn which are contextual here, highlights the result of those, subsequently.

sUthram 366

svadhOsha anusandhAnam bhaya hEthu; bhagavath guNa anusandhAnam abhaya hEthu.

Simple Explanation

Meditating upon the defects of the self leads to fear; meditating upon the qualities of bhagavAn leads to fearlessness.

vyAkyAnam (Commentary)

svadhOsha anusandhAnam …

svadhOsham

Ignoble qualities and the reason for such qualities such as avidhyA etc which are firmly present since time immemorial; when such meditation is  present, the fear of what will we do when such bondage occurs for us?

bhagavath guNam

bhagavAn’s dhayA (mercy), kshAnthi (tranquility) etc which are the reason for bhagavAn tolerating the AthmA’s nature and accepting this AthmA at his lotus feet, not considering the AthmA to be lowly; such meditation is the reason for the fear of seeing the result of such defects which have been the reason for being in samsAram since time immemorial and thinking “What will happen if this occurs again?” It is said in sthOthra rathnam 58 “dhuranthasyAnAthErapariharaNIyasya mahathO
nihInAchArO’ham nrupaSuraSubhasyApadhamapi | dhayAsindhO! bandhO! niravadhikavAthsalyajaladhE
thava smAram smAram guNagaNamidhIchchAmi gathabhI: |” (Oh my lord who is an ocean of mercy! Oh one who is all types of relationships to me! Oh one who is like an ocean for boundless motherly love! Though I am the abode of great sins which are without a beginning, endless and impossible to eliminate, I am desiring in this way, being fearless due to remembering again and again your groups of auspicious qualities).

adiyen sarathy ramanuja dasan

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SrIvachana bhUshaNam – sUthram 365

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

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avathArikai (Introduction)

Subsequently, piLLai lOkAchAryar says “It is not just sufficient to not reveal this to apt persons, but one should also show patience etc towards those who committed mistakes”.

sUthram 365

kuRRam seydhavargaL pakkal poRaiyum, krupaiyum, sirippum, ugappum, upakAra smruthiyum nadakka vENum.

Simple Explanation

One should show patience, compassion, smile, joy and gratitude towards those who committed mistakes (towards self).

vyAkyAnam (Commentary)

kuRRam seydhavargaL pakkal …

poRai

Forbearing their mistakes which implies not reacting to their mistake and not being affected in the heart for their act.

krupai

Not being able to tolerate the suffering of the other person thinking “Though I have tolerated his mistake, he is going to be aptly punished by emperumAn! Alas! What can we do for that?”

sirippu

Laughing at them thinking “They cannot cause any hurdle for unseen benefits (mOksham); by using harsh words etc, they can only cause hurdles for tangible benefits such as fame, wealth etc; they thought that when they do few such things, we will also become sad looking at their defects, being attached to those aspects, as they would do! How foolish of them!”

ugappu

Since we consider this body which is the target of their insults, to be our enemy and the tangible benefits which they try to put hurdles as unfavourable, the pleasure we acquire towards them just as one would be joyful towards someone who harms the enemies and who eliminates unfavourable aspects.

upakAra smruthi

The gratitude of thinking “While we have forgotten our defects, they have reminded us of the same, and harm us to make us detached from the current existence. What a favour they are doing to us!”

nadakka vENum

It is given as on order to emphasise that such behaviour should be shown by the prapanna towards those who committed mistakes towards him.

Thus, by explaining the following aspects in this section, the thoughts and actions of a prapanna who is firm on dhvaya mahA manthram, towards his AchArya, were explained.

  • The nature of sadhAchArya (true AchArya)
    • While giving noble instructions, the misunderstandings one may have.
    • One should instruct without such misunderstandings.
    • The ways through which the actual benefit of instructions and the role of being an AchArya are attained.
    • When instructions are given with misunderstandings, the way they will deter the realisation of the true nature of both AchArya and Sishya.
    • The two qualities which are compulsorily expected in the AchArya who instructs.
    • The instruction of the particular manthram which makes one the real AchArya.
  • The nature of sachchishya (true Sishya)
  • The interaction between the AchArya and the Sishya
  • Sishya should have gratitude towards AchArya as long as he lives as said in thiruvAimozhi 2.7.8thImanam keduththAy (reformed my evil mind)
  • The evils of the mind?
  • The explanation of what is to be explained in that.
  • In that context, explaining the special aspects which are desired by the prapanna

adiyen sarathy ramanuja dasan

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SrIvachana bhUshaNam – sUthram 364

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

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avathArikai (Introduction)

piLLai lOkAchAryar mercifully explains ISvaran’s nature as per “kim punar nyAyam” (what is very obvious).

sUthram 364

aRivikka uriyavan agappada vAy thiRavAdhE sarvagya vishayangaLukkum maRaikkum ennA ninRadhiRE.

Simple Explanation

Including sarvESvaran who can talk about this (others’ defects) hide this from those who are sarvagya (omniscient).

vyAkyAnam (Commentary)

aRivikka uriyavan …

That is – as said in thiruvAimozhi 2.7.6edhir sUzhal pukku” (comes across from the opposite side and catches), emperumAn comes and incarnates to surely capture chEthanas who are bound in this samsAram, by showing his qualities such as simplicity, easy accessibility etc; though he comes with this desire to have AthmAs as his servitors, they may not become favourable towards him; still emperumAn would think “let them do as they please; at least we are able to help them in this manner” and accept that itself to be enjoyable; further, he will not reveal such behaviour of ignoring him, even to pirAtti, when they are alone in privacy; this is explained in periya thiruvandhAdhi pAsuram 17 “sUzhndhadiyAr” by AzhwAr as “Even sarvESvaran who has the aptness to reveal the mistakes of chEthanas to his dear consorts, does not open his divine mouth and mercifully explain this to pirAtti et al and hides this from them who are omniscient and would know about it even if he does not reveal to them”. With this, it is explained that – even as bhagavAn himself tries to hide the mistakes of chEthanas, should we even explicitly say about prapanna speaking about others’ mistakes?

adiyen sarathy ramanuja dasan

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