SrIvachana bhUshaNam – sUthram 6

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

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avathArikai (Introduction)

piLLai lOkAchArya started to determine the essence of vEdhAntham through upabruhmaNams to highlight the aspects which are required for ujjIvanam (ultimate deliverance). In that, subsequently, he is mercifully answering the question of “what vEdhAntha principles are explained in the current context”.

sUthram 6

ivai iraNdAlum purushakAra vaibhavamum upAya vaibhavamum solliRRAyththu.

Simple Explanation

With these two aspects (of greatness of the imprisoned one and the one who went as messenger), the greatness of purushakAram (recommendator) and upAyam (means) are explained.

vyAkyAnam (Commentary)

ivai …

That is, with these two aspects (of greatness of the imprisoned one and the one who went as messenger), the greatness of purushkAra bhUthA, that is pirAtti and upAya bhUtha, that is bhagavAn are explained.

pirAtti’s greatness – due to the relationship of being the mother of everyone and due to her mercy, for chEthanas (sentient beings) to behold her as their refuge, there is no need for any other recommendator in between; everyone can easily approach her; she will reform the heart of ISvara who shows his anger on seeing the sins of the chEthanas as said in SrI bhagavath gIthA 16.19 “kshipAmi …” (I push them into lowly births) and varAha purANam “nakshamAmi” (I won’t tolerate those who offend my devotees) and make him accept the chEthanas.

bhagavAn’s greatness – after accepting the chEthanas, even if such pirAtti herself complains about the chEthanas, he will strongly refute that saying as in periyAzhwAr thirumozhi 4.9.2 “en adiyAr adhu seyyAr” (my devotees will never commit mistakes) and protect them.

piLLai lOkAchAryar mercifully used the term purushakAram and upAyam as identity for pirAtti and bhagavAn respectively, to highlight that purushakAram is a distinguished role for pirAtti and upAyam is a distinguished role for bhagavAn.

bhagavAn himself explained these (roles of purushakAram and upAyam) in bhagavath SAsthram (SrI pAncharAthra Agamam) as in:

  • “math prApthim prathi janthUnAm samsArE pathathAmadha: | lakshmI: purushakArathvE nirdhishtA paramarshibhi: | mamApicha matham hyEthath nAnyathA lakshaNam bhavEth ||” (In this samsAram, for the creatures who are falling down, for reaching me, SrI mahAlakshmi is identified as the purushakAram by great sages; in my opinion also, her role of purushakAram is acceptable; no other role will occur for her).
  • aham math prApthyupAyOvai sAkshAth lakshmIpathi: svayam | lakshmI: purushakArENa vallabhA prApthi yOginI: || EthasyAScha viSEshAyAm nigamAnthEshu SabdhyathE ||” (I, who am the lord of SrI mahAlakshmi, am the upAyam; lakshmi who can attract me facilitates chEthanas to attain me with her purushakAram; this identity for pirAtti and me is hailed in the vEdhAntham)
  • Akinchanyaika SaraNA: kEchith bhAgyAdhikA: puna: | mathpadhAmbOruha dhvandhvam prapadhya prItha mAnasA: || lakshmIm purushakArENa vrutha vanthO varAnana | math kshamAm prApya sEnESa prApyam prApakam Eva mAm || labdhvA kruthArthA: prApsyanthE mAmEvAnanya mAnasA: ||” (Oh vishvaksEna who has a beautiful face! Some fortunate ones who behold me as the upAyam, surrendering unto my two lotus feet, with pleasing mind, again having SrImahAlakshmi as purushakAram, have me forgive them, and have me as the upAyam, remain peaceful having accomplished the necessary tasks, will reach me without their heart seeking any other pleasure).

Other pirAttis (consorts of lord), nithyasUris and devotees (AzhwArs/AchAryas) of bhagavAn derive their purushakArathvam by their relationship with SrI mahAlakshmi; they are not naturally present for them as in her case. This is why vAdhi kEsari azhagiya maNavALa jIyar mercifully said “Ethath sApEksha sambandhA thanyEshAm amalAthmanAm dhEvI sUri guruNAncha gatakathvam nathu svatha:” (For the other divine consorts of bhagavAn who are pure and for nithyasUris and for AchAryas, by this desirable relationship with periya pirAtti, gatakathvam (the role of connecting jIvAthmA and paramAthmA) occurs; it is not natural in them) in dhIpa sangraham.

upAyathvam (being upAyam (means)) is naturally existing only in bhagavAn since he is said to be the eternal dharmam as in mahAbhAratham “krishNam dharmam sanAthanam” (that krishNa is said as the eternal dharmam) and his devotees derive that from their relationship with him. Hence, purushakArathvam for pirAtti and upAyathvam for ISvaran, can be their identities. To reveal this principle, piLLai lOkAchAryar mercifully made this sUthram in this manner.

In this manner, the purushakArathvam and upAyathvam  are revealed in the two prabandhams (epics SrIrAmAyaNam and mahAbhAratham) which are upabruhmaNams (literature which give explanation). Where is this explained in vEdhAntham which is the upabruhmyam (literature which is explained)? Both are explained together in the former sentence of the dhvayam which is explained in katavalli upanishath.

While the chEthana (soul) has equal relationship (as a child) towards both pirAtti and bhagavAn, why is her purushakAram required to approach bhagavAn? This is due to the following reasons:

  • her great vAthsalyam which is due to her motherly relationship
  • unlike bhagavAn who is having hard-hearted and soft-hearted nature, she is always having soft-hearted nature
  • she is of the nature to be unable to tolerate the sufferings of others
  • she works to turn vimukha (one who turns away from bhagavAn) to become abhimukha (one who turns towards bhagavAn happily)
  • even those who have committed mistakes can surrender to her without any hesitation
  • Since ISvara  remains hard-hearted like a father who seeks the well-being of the children and who punishes for every mistake without fail and who causes fear in those who try to approach him, she convinces such ISvara by apt means, making him forget the mistakes of the chEthana and unites the chEthana with ISvara

Due to the aforementioned reasons, the chEthana who is an embodiment of mistakes needs her purushakAram when he approaches bhagavAn. This is why when one pursues bhagavAn as upAyam, pirAtti is first pursued as purushakAram.

adiyen sarathy ramanuja dasan

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