SrI: SrImathE SatakOpAya nama: SrImathE rAmAnujAya nama: SrImadh varavaramunayE nama:
ஸ்ரீ முமுக்ஷுப்படி மூலமும், மாமுனிகள் வ்யாக்யானமும்
sUthram – 36
Introduction: As emperumAn is the protector/rakshaka, what is protection (rakshakathva)? asks lOkAchArya and explains in aphorism 36:
rakshikkaiyAvadhu virOdhiyaip pOkkugaiyum apEkshithaththaik kodukkaiyum
ரக்ஷிக்கையாவது – விரோதியைப் போக்குகையும் அபேக்ஷிதத்தைக் கொடுக்கையும்.
Simple meaning: Protection (rakshakathva) is eliminating the enemies (virOdhi) and offering the desired (apEkshA).
vyAkyAnam: That is, protection has two aspects: eliminating the prospects of the undesirable and making the desired available. So, ISwara’s rakshakathva for the chEthanas is eliminating enemies who create distress and offering blissful expectations.
sUthram – 37
Introduction: What are the enemies he quells for them? And, what are the expectations he fulfils for them? lOkAchArya says that these are according to the status of the chEthanas, in aphorism 37.
ivai iraNdum chEthanar ninRa ninRa aLavukku IdAy irukkum.
இவையிரண்டும் சேதநர் நின்ற நின்ற அளவுக்கு ஈடாயிருக்கும்.
Simple meaning: These two, the enemies, and the expectations will be appropriate to the (spiritual) status of each chEthana.
vyAkyAnam: That is, these two would be according to the spiritual position of the chEthanas.
sUthram – 38
Introduction: He mercifully clarifies this in aphorism 38.
samsArigaLukku virOdhi SathrupIdAthigaL, apEkshitham annapAnAdhigaL; mumukshukkaLukku virOdhi samsAra sambandham, apEkshitham paramapadha prApthi; muktharkkum nithyarkkum virOdhi kainkarya hAni, apEkshitham kainkarya vruththi.
ஸம்ஸாரிகளுக்கு விரோதி ஶத்ருபீடாதிகள், அபேக்ஷிதம். அந்நபாநாதிகள், முமுக்ஷுக்களுக்கு விரோதி ஸம்ஸார ஸம்பந்தம், அபேக்ஷிதம் பரமபத ப்ராப்தி, முக்தர்க்கும் நித்யர்க்கும் விரோதி கைங்கர்ய ஹாநி, அபேக்ஷிதம் கைங்கர்ய வ்ருத்தி.
Simple meaning: For the samsAris the undesirables (virOdhi) are enemies and diseases, desirables are food and beverages; for the mumukshus (desiring relief from samsAram) undesirable is this worldly connection, desirable is attainment of paramapadham; for mukthas and nithyas undesirable is hindrance to their servitude to bhagavAn, desirable is multiplication of such kainkaryams.
vyAkyAnam: That is, for the samsAris under the illusion that the body is the soul and sensory enjoyments is the be all and end all of life, the obstacles are from diseases and enemies, and the desirables are food, beverages etc. Obstacles include diseases plaguing them due to age old troubles known as the thApa thrayam; and food, beverages etc include dresses, ornaments etc.
For the mumukshus, that is, souls who have developed acute distaste for materialistic life and a yearning for the eternal paramapadham, obstacles are the deceitful knowledge resulting in degenerated conduct and life of sinful existence; desirable is attaining the paramapadham facilitating constant divine experience.
For the mukthas (liberated souls), and nithyas (permanent residents of paramapadham) undesirable is obstruction to their uninterrupted service to the lord which is the inherent nature for them; desirable is enhancement of such service.
Therefore, lOkAchArya maintains that ISvara removes the obstacles and grants the desirables to each, according to the respective personality and therefore he is the saviour (sarvarakshaka) of all.
sUthram – 39
Introduction: Is it ISvara who is the saviour of all, aren’t parents, nature, various gods protecting them? lOkAchAriyar says that except ISvara, none is saviour as explained in the grantham prapanna parithrAnam, in aphorism 39:
‘ISvaranai ozhindhavargaL rakshakarallar’ ennumidam prapanna parithrANaththilE sonnOm.
`ஈஶ்வரனையொழிந்தவர்கள் ரக்ஷகரல்லர்’ என்னுமிடம் ப்ரபந்நபரித்ராணத்திலே சொன்னோம்.
Simple meaning: That no one other than ISvara is the saviour has been stated in prapanna parithrAnam.
vyAkyAnam: That is, in the grantham prapanna parithrAnam [written by piLLai lOkAchAriyar] it has been detailed as to how ISvara, the only causeless relative to us, is the only saviour and how parents, related to us by a reason and karma or gods with limited strength, are not.
sUthram – 40
Introduction: Next lOkAchAriyar details the lord”s quality of being the divine consort of the divine mother SrI(mahAlakshmi), through the depth of the meaning manthram, in aphorism 40:
rakshikkum pOdhu pirAtti sannidhi vENdugaiyAlE idhilE SrIsambandhamum anusandhEyam.
ரக்ஷிக்கும்போது பிராட்டி ஸந்நிதி வேண்டுகையாலே, இதிலே ஸ்ரீஸம்பந்தமும் அனுஸந்தேயம்.
Simple meaning: In this (manthram) the relationship of SrI (mahAlakshmi pirAtti) is also remembered as her presence is required while protecting someone.
vyAkyAnam: That is, as stated in lakshmi thanthram 28-14
lakshmyA saha hrushIkESO dhEvyA kArunya rUpayA |
rakshakas sarva sidhdhAnthE vEdhAnthEpi cha gIyathE ||
लक्ष्म्या सह हृषीकेशो देव्या कारुण्य रूपया |
रक्षकस्सर्व सिद्धान्ते वेदान्तेsपि च गीयते ||
லக்ஷ்ம்யா ஸஹ ஹ்ருஷீகேஶோ தே3வ்யா காருண்யரூபயா |
ரக்ஷகஸ்ஸர்வஸித்3தா4ந்தே வேதா3ந்தேபி ச கீயதே ||
(hrushIkESa, along with lakshmi who is the embodiment of compassion, is alone stated to be the protector (rakshaka) in all the siddhAntha and vedhAntha (included in the manthra Agama thanthra and other thanthras elucidated in pAncharAthra).
She is also remembered in this because at the time of protection he should not, either out of displeasure at the shortcomings of the souls or out of his supreme independence, neglect these souls and in such a situation she, as the recommending authority (purushakAra) generates his grace with her abundant compassion. Her presence is a necessary requirement for this activity of perumAL and so she is remembered in this akAram.
Instead of lakshmi, lokAchAriyar uses the word SrI as:
“Srayatha ithi SrI:” (श्रयत इति श्री:) (ஶ்ரயத இதி ஸ்ரீ:))
meaning, she takes refuge under him constantly and
“SrIyatha ithi SrI” (श्रीयत इति श्री:) (ஸ்ரீயத இதி ஸ்ரீ) )
meaning, for the souls she is constantly the refuge.
sUthram – 41
Introduction: lOkAchAriyar indicates that lakshmi is hinted here along with nArAyaNa by quoting the statement of a revered authority in aphorism 41:
athra bagavath sEnApadhimiSrar vAkyam: “avan mArbu vittup piriyil ivvaksharam vittup pirivadhu.
அத்ர பகவத்ஸேநாபதிமிஶ்ரர் வாக்யம் – அவன் மார்புவிட்டுப் பிரியில் இவ்வக்ஷரம் விட்டுப்பிரிவது.
Simple meaning: Here we should remember the statement by SrI bhagavath sEnApathi miSrar: “This (connection with pirAtti) shall cease (akAram) if she leaves the divine chest of the lord”
vyAkyAnam: That is, the most learned SrI sEnApathi jIyar would say, “If she, who stays permanently in his chest saying “agalagillEn iRaiyum enRu” (I shall not depart from him even for a moment), can leave him, she can leave from this letter ‘a’ which represents him”.
Unless we bring out this concept here, this sentence will not be congruent here.
So, her connection to him is constant due to her position on his chest and therefore where he comes up she would also surely come up (to protect the devout) and so her presence in the letter “a” is also constant.
adiyen sadagopa ramanuja dasan
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