SrI: SrImathE SatakOpAya nama: SrImathE rAmAnujAya nama: SrImadh varavaramunayE nama:
avathArikai (Introduction)
piLLai lOkAchAryar is showing the contradiction which will arise when the principle he explained previously is not accepted.
sUthram 109
ippadik koLLAdhapOdhu, guNahInamenRu ninaiththa dhaSaiyil bhagavath vishaya pravruththiyum, dhOshAnusandhAna dhaSaiyil samsAraththil pravruththiyum kUdAdhu.
Simple Explanation
If it is not accepted like this (i.e. one does not engage in bhagavath vishayam due to bhagavAn’s auspicious qualities), engaging in bhagavath vishayam in the state where bhagavAn is considered to be lacking in auspicious qualities and engaging in worldly aspects in the state of meditating upon the defects of samsAram, should not occur.
vyAkyAnam (Commentary)
ippadi …
ippadik koLLAdhapOdhu
If we don’t accept that distaste towards worldly pleasures is due to inaptness and taste towards bhagavath vishayam is due to aptness, and consider that seeing the defects and auspicious qualities are the respective reasons for these aspects.
guNa hInam enRu ninaiththa dhaSaiyil bhagavath vishaya pravruththi
Even while being fully anguished and greatly suffering in separation, since emperumAn did not show his face immediately, AzhwAr thought that emperumAn is lacking auspicious qualities. Still he showed great love towards emperumAn saying “avanai alladhu aRiyEn” (I don’t know anyone other than him) [which is the essence of thiruvAimozhi 5.3.5]
dhOshAnusandhAna dhaSaiyil samsAraththil pravruththi
In this samsAra where one enjoys sense pleasures [Sabdham etc] with mother, father et al, wife, children et al, close and distant relatives, house, land etc, though one perceives the defect of those aspects giving great sorrows, one engages with them eagerly.
These two should not occur [if such principle explained previously were not accepted].
Alternative explanation.
dhOshAnusandhAna dhaSaiyil samsAraththil pravruththi
Though greatly knowledgeable maharishis (great sages) et al are meditating upon the defects of worldly pleasures, considering the ordained rules of SAsthram as apt, engage in begetting children etc and thus engage in worldly pleasures.
By showing that these contradiction of these should not occur when such principle is not accepted, it is established that the principle should be accepted as it is.
adiyen sarathy ramanuja dasan
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