SrI: SrImathE SatakOpAya nama: SrImathE rAmAnujAya nama: SrImadh varavaramunayE nama:
avathArikai (Introduction)
First, with 1st sUthram “vEdhArtham …”, piLLai lOkAchAryar explained vEdham, its meanings and the upabruhmaNams (literature which explains vEdham) together. As he highlighted the classification of pUrva (karma) and uththara (brahma) bhAgam of that vEdham and as he is set out to mercifully explain the principles which are required to uplift the chEthanas (sentient beings), and since that is not known from pUrva bhAgam and is only known from uththara bhAgam, and as the aspects which are to be known by mumukshus (liberation seekers) in pUrva bhAgam can be taught through the sections in uththara bhAgam where svarUpa (true nature of self), upAya (means) and purushArtha (goal) are explained while learning the matching thyAjayam (to be given up) and upAdhEyam (to be accepted), he engages in determining the meanings of uththara bhAgam. In that, he looks into the sections which elaborately explain bhagavAn’s svarUpa, rUpa, guNa and vibhUthi, analyses the essence and extraneous aspects of the same and briefly explains the same to be known by chEthanas without any doubt and error. In that, first, in ithihAsams which are highlighted as more authentic among the two upabruhmaNams [ithihAsams and purANams] for uththara bhAgam, he reveals the greatness of SrI rAmAyaNam and explains the aspects revealed in that.
sUthram 5
ithihAsa SrEshtamAna SrIrAmAyaNaththAl siRaiyirundhavaL ERRam sollugiRadhu; mahAbhArathaththAl thUdhu pOnavan ERRam sollugiRadhu.
Simple Explanation
In SrIrAmAyaNam which is the best among the ithihAsams, the greatness of one who remained imprisoned is highlighted; in mahAbhAratham, the greatness of one who went as messenger is highlighted.
vyAkyAnam (Commentary)
ithihAsa SrEshtamAna …
The superiority of SrIrAmAyaNam among the ithihAsams is due to
- being authored by SrI vAlmeeki bhagavAn being honoured by brahmA who is the grandsire of all of the creation as said in SrIrAmAyaNam bAla kANdam 2.26 “vAlmeekayE maharshayE sandhidhESAsanam thatha: | brahmaNO samanugyAthassOpyupaviSa dhAsanE ||” (As brahmA offered the seat to the best sage vAlmeeki, that vAlmeeki being allowed by such brahmA, sat on the seat)
- all the principles which are explained in this being truth as blessed by brahmA as said in “nathE vAganruthA kAvyE kAchidhathra bhavishyathi” (Whatever you write in this kAvyam will never become false)
- due to being accepted all over the world as said in “… thAvadhrAmAyaNa kathA – lOkEshu pracharishyathi” (as long as mountains, rivers etc remain in the world, the story of SrIrAmAyaNam will remain all over the world).
Due to these reasons, SrIrAmAyaNam is more authentic than other ithihAsams. This was mercifully explained by naduvil thiruvIdhip piLLai bhattar in his prabandham named “thathva thrayam” in pramANAdhikAram (the chapter dealing with pramANams). Further, as said in skAndha purANam “vEdha vEdhyE parE pumsi jAthE dhaSarathAthmajE | vEdha: prAchEthasAdhAsIth sAkshAth rAmAyaNAthmanA ||” (As SrIman nArAyaNan, the supreme lord, who is to be understood from vEdham, incarnated as the son of dhaSaratha, vEdhams came into existence in the form of SrI rAmAyaNam from vAlmeeki maharishi who is the son of prachEthas), just as sarvESvaran who is greater than all, incarnated as SrIrAma in a human form to uplift the samsAri chEthanas (bound souls), vEdham which is the best among the SAsthrams, incarnated as SrIrAmAyaNam to reveal the qualities and activities of that rAmAvathAram to create the taste in the chEthanas. As said in this manner, the greatness of SrIrAmAyaNam is well established.
siRai irundhavaL ERRam …
piLLai lOkAchAryar mercifully said “siRai irundhavaL” instead of pirAtti (SrI mahAlakshmi) to highlight the great mercy of pirAtti; ignoring her own greatness of being the the primary consort of bhagavAn who is lord of dhEvathAs, and the inferior nature of being imprisoned, to free the celestial women from rAvaNa’s prison, she herself became imprisoned, being bound by her own mercy. Just as a mother who would jump into a well if her child falls in it to bring the child out, pirAtti too took birth in this samsAra where jIvAthmAs have fallen and protected them going through similar sufferings like them. Hence, this act is revealing the great vAthsalyam (motherly forbearance) which resulted from the motherly relationship which she has with all AthmAs. nammAzhwAr who is hailed as paramAchArya [greatest teacher] mercifully said in thiruvAimozhi 4.8.5 “thanichchiRaiyil viLappuRRa kiLi mozhiyAL” (pirAtti with parrot like sweet speech, who shone in the secluded prison), to highlight this great quality. It is based on the divine words of AzhwAr that piLLai lOkAchAryar is mercifully writing in this manner. Remaining is prison is inferior, only when it results due to karma. As pirAtti went into the prison voluntarily out of her compassion for the sake of the celestial women who are devoted to her, this act will only lead to her greatness. Being born after staying in womb for certain time like samsAris (worldly people) is adding to bhagavAn’s radiance as said in thiruvAimozhi 1.3.2 “pala piRappAy oLivarum” (acquiring radiance through many births), and this is due to the reason for such births being compassion and not bondage. Similarly, since pirAtti’s act too is based on her compassion, it leads to radiance only. Only the lowly persons who do not understand her great power will think that she was imprisoned due to rAvaNa’s power. One who said in SrIrAmAyaNam sundhara kANdam 53.29 “SIthO bhava” (let the fire be cool on hanuman), could have easily said “nashtO bhava” (let rAvaNa become vanquished). Hence, as this is done for the protection of others, out of her compassion, considering this to reveal her qualities such as dhayA (mercy) etc, piLLai lOkAchAryar mercifully said “siRai irundhavaL“. SrI vAlmeeki bhagavAn too documented that the whole of SrIrAmAyaNam speaks about her greatness in SrIrAmAyaNam bAla kANdam 4.7 “kAvyam rAmAyaNam kruthsnam sIthAyAS charitham mahath” (The whole of this epic speaks about the greatness of sIthAp pirAtti). parASara bhattar too mercifully said in SrIguNarathna kOSam 14 “SrImadhrAmAyaNamapi param prANithi thvach charithrE” (SrIrAmAyaNam is also living (having greatness) based on your history).
Subsequently, piLLai lOkAchAryar explains the revelation in mahAbhAratham.
mahAbhArathaththAl …
vyAsa maharishi is bhagavAn’s AvESAvathAram as said in SrIvishNu purANam 3.4.5 “krishNa dhvaipAyanam vyAsam vidhdhi nArAyaNam prabhum | kOhyanyO bhuvi maithrEya mahAbhAratha kruthbhavEth ||” (Oh maithrEya! Know that sage vyAsa who is named as krishNadhvaipAyana is lord SrIman nArAyaNa himself; who else in this world can write mahAbhAratham?) “Evam vidham bhAratham thu prOktham yEna mahAthmanA | sOyam nArAyaNas sAkshAth vyAsa rUpi mahAmuni: ||” (The author of such mahAbhAratha, who is vyAsa muni, a great soul, is nArAyaNa himself) and is most trustworthy as said in AraNam “sahO vAcha: vyAsa: pArASarya:” (That vyAsa maharishi, who is the son of parASara rishi, said). This mahAbhAratha which is authored by SrI vEdha vyAsa bhagavAn as fifth vEdham as said in mahAbhAratham “vEdhAn adhyApayAmAsa – mahAbhAratha panchamAn” (He taught mahAbhAratham, which is fifth vEdham), and is greatly praised in many purANams, is an equally powerful pramANam as SrIrAmAyaNam. This is also mercifully explained by naduvil thiruvIdhip piLLai bhattar. periya bhattar (parASara bhattar) too mercifully said in the introduction for sahasranAma bhAshyam “SrIrAmAyaNavan mahAbhAratham SaraNam” (Both SrIrAmAyaNam and mahAbhAratham are means for liberation).
Instead of saying sarvESvaran, piLLai lOkAchAryar said “thUdhu pOnavan” (one who went as messenger) to highlight his ASritha pArathanthriyam (obedience towards his devotees); ignoring his greatness of being the lord of dhEvathAs and the inferior nature of the task which is done, his act of tying the palm leaf which carries the message, on his neck for pANdavas, was due to his taste for being obedient towards his loving devotees. This act reveals his qualities such as vAthsalyam (motherly forbearance) etc which are required to remain simple to be approached by the devotees. Being immersed in such quality, thirumangai AzhwAr mercifully said in periya thirumozhi 2.2.3 “innAr thUdhan ena ninRAn” (he stood as the messenger of pANdavas) and in periya thirumozhi 6.2.9 “kudai mannar idai nadandha thUdhA” (messenger who went to the emperor). It is based on these divine words that piLLai lOkAchAryar mercifully writes in this way. The greatness of our AzhwArs and AchAryas is to repeat the same principles. Going as a messenger is inferior only when it done due to being bound by karma. When bhagavAn engages in inferior acts for his devotees, out of his desire, they will lead to his greatness. As said in Sruthi “sa u SrEyAn bhavathi jAyamAna:” (he attains greatness only after being born), just as his births for the sake of others lead to his greatness, whatever (any other act) done by him out of his own desire for the sake of others will also lead to increased radiance for him.
Only the leaders among the ignorant ones will think that his act of going as a messenger is an inferior act. Those who are leaders among the intelligent ones will become bewildered saying as in thiruvAimozhi 1.3.1 “eththiRam” (how amazing1). To highlight the greatness of his simplicity piLLai lOkAchAryar mercifully said “thUdhu pOnavan“. Since mahAbhAratham is fully focussed on highlighting the glories of emperumAn, when vaisampAyana started narrating the story of mahAbhAratha to janamEjaya, he said “nArAyaNa kathAm imAm” (I am going to tell the story of nArAyaNa in this mahAbhAratha with the grace of sage vyAsa).
adiyen sarathy ramanuja dasan
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