SrI: SrImathE SatakOpAya nama: SrImathE rAmAnujAya nama: SrImadh varavaramunayE nama:
avathArikai (Introduction)
Thus, piLLai lOkAchAryar mercifully explained the distinguished/individual greatness of both purushakAram (pirAtti) and upAyam (bhagavAn). Further, he mercifully explains their common greatness.
sUthram 15
purushakAraththukkum upAyaththukkum vaibhavamAvadhu dhOshaththaiyum guNa hAniyaiyum pArththu upEkshiyAdha aLavanRikkE angIkAraththukku avai thannaiyE pachchaiyAkkugai.
Simple Explanation
The greatness of purushakAram and upAyam lies not only in its not abandoning chEthanas on seeing their dhOsham (defects) and guNahAni (lack of good qualities), but accepting them considering those aspects as their offerings.
vyAkyAnam (Commentary)
purushakAraththukkum …
Previously piLLai lOkAchAryar mercifully explained purushakAram and upAyam in the context of highlighting their individual greatness. Now, since this (aspect explained in this sUthram) is common greatness for both of them, these are mercifully explained together. While explaining the distinguished greatness of both of them, the true nature of purushakAram is explained explicitly in sUthram 11 “iruvaraiyum thiruththuvadhu” etc and the true nature of upAyam is explained implicitly in sUthram 14 “upAya kruthyaththaiyum ERittuk koLLugaiyAlE“. Here, piLLai lOkAchAryar mercifully explains the true nature and greatness of both.
dhOshaththaiyum guNa hAniyaiyum pArththu upEkshiyAdha aLavanRikkE
dhOsham – Lowly acts such as engaging in forbidden acts; guNahAni – abandoning ordained acts. These were mercifully explained by emperumAnAr in SaraNAgathi gadhyam chUrNikai 10 “manOvAk kAyai:“. SAsthram which is in the form of vidhi (to do) and nishEdham (to not do) as said in “idham kuru” (do this) and “idham mAkArshI:” (do not do this), are in the form of bhagavAn’s orders. bhagavAn himself mercifully said in SrI pAncharAthram “Sruthis smruthir mamaivAgyA” (vEdham and smruthis are my orders). dhOsham and guNahAni are engaging in forbidden acts and not engaging in ordained acts, respectively, in such SAsthram.
ivai iraNdaiyum pArththu upEkshiyAdha aLavanRikkE
Since time immemorial, this AthmA has been the target of bhagavAn’s anger 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). When such jIvAthmA turns towards bhagavAn to surrender, bhagavAn acknowledges him even after seeing those faults in him but ignores those faults. Not just that. Further,
angIkAraththukku avai thannaiyE pachchaiyAkkugai
That is – considering those dhOshams and guNahAni as the offering to pleasantly accept the chEthana. The reasons for his non-abandonment are his dhayA (mercy) and kshAnthi (patience). The reason for his acceptance of those dhOshams and guNahAni as offerings is his vAthsalyam (motherly forbearance). This is similar to a cow which would usually not even consume the grass which was stepped upon by anyone, but would joyfully consume the dirt from the calf which it gave birth to, from its rear end. There is no quality which matches this vAthsalyam. This is why, AzhwAr mercifully said in thiruvAimozhi 6.10.10 “nigaril pugazhAy! ulagam mUnRudaiyAy! ennai ALvAnE!
nigaril amarar munik kaNangaL virumbum thiruvEngadaththAnE!” (Oh one who is having matchless, great vAthsalyam, having svAmithvam of owning the three types of chEthanas and achEthana which are well known from pramANams, having sauSeelyam which makes you acknowledge/accept me too who has many faults and one who is present in thirumalA with perfect saulabhyam of residing with great desire to be worshipped by matchless amaras who are focussed on service and sages who meditate!) udaiyavar too mercifully highlighted vAthsalyam among other qualities as said in SaraNAgathi gadhyam chUrNikai 5 “apAra kAruNya souSeelya, vAthsalya” (being greatly merciful, simple and having motherly forbearance), but again highlighted the same at the end of the same chUrNikai “ASritha vAthsalyaika jaladhE” (Ocean of vAthsalyam towards devotees) to emphasise the specific greatness of this quality. This vAthsalyam is present in greater abundance in pirAtti over ISvaran due to her motherly relationship with AthmAs.
Thus, both pirAtti and bhagavAn, while accepting the chEthana, would consider the dhOshams and guNahAni as offerings.
adiyen sarathy ramanuja dasan
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