SrIvachana bhUshaNam – sUthram 159

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

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avathArikai (Introduction)

Due to this reason [stated in previous sUthram], this purushakAram is certainly desirable for all types of prapannas [those who surrender].

sUthram 159

adhikAri thrayaththukkum purushakAram avarjanIyam.

Simple Explanation

This purushakAram cannot be given up for all three types of prapannas.

vyAkyAnam (Commentary)

adhikAri …

adhikAri thrayam

The three types of qualified persons to surrender – agyar (ignorant), gyAnAdhikar (very knowledgeable) and bhakthi vivaSar (very devoted).

For such persons,

purushakAram avarjanIyam

Since purushakAram is required for aspects such as to make emperumAn forgive chEthana’s faults etc, it cannot be given up in any case.

Alternatively, when asked if this purushakAram is only required for those who surrender without any expectation other than kainkaryam or if it is required for those who surrender to get other benefits as well, piLLai lOkAchAryar mercifully explains.

adhikAri …

adhikAri thrayam

aiSwaryArthi (seekers of worldly wealth), kaivalyArthi (seekers of self-enjoyment), bhagavath charaNArthi (seekers of service at bhagavAn’s divine feet).

For these three types of personalities,

purushakAram avarjanIyam

While pursuing ISvaran as the means to fulfil their desires, purushakAram is certainly desirable to make ISvara forgive the chEthana’s faults and accept the chEthana.

piLLai lOkAchAryar himself and his divine younger brother azhagiya maNavALap perumAL nAyanAr have explained similarly in other granthams already as mentioned below:

  • piLLai lOkAchAryar’s parandha padi – Since pursuit of upAyam [means to attain end goal] with the help of purushakAram in pUrva vAkyam (former sentence of dhvayam) is common for those who seek other benefits as well, it is pertinent to reveal the non-expectation of any other benefits in uththara vAkyam (latter sentence); the great sAdhanam which is identified in the pUrvA vAkyam is common for all four results [dharma, artha, kAma, mOksha]. In that, the result desired by the person who is surrendering is identified in the uththara vAkyam.
  • piLLai lOkAchAryar’s Sriya:pathi padi – As the previously explained sAdhanam is common for all four results, the result desired by the prapanna is identified here [in uththara vAkyam].
  • piLLai lOkAchAryar’s mumukshuppadi 160, 161 – prApyam [result] is explained in uththara vAkyam; saying that we are not focussed on other prApyams.
  • azhagiya maNavALap perumAL nAyanAr’s aruLichcheyal rahasyam – Instead of pursuing bhagavAn with purushakAram and getting other benefits and leaving as said in mudhal thiruvandhAdhi 52 “thirumAlaik kai thozhuvar” (dhEvathAs worship bhagavAn and fulfil their desires) and thiruvAimozhi 1.5.7 “adiyAraich chErdhal thIrkkum thirumAlai” (SrIman nArAyaNan who removes the abundant sins of his devotees and protects them), shunning them, the desire for the result of engaging in eternal kainkaryam to the divine couple as said in thiruvAimozhi 4.9.10 “oNdodiyAL thirumagaLum nIyumE nilA niRpa – kaNda sadhir” (While SrImahAlakshmi, the one who is having distinguished forearms with ornaments like bangles, and you stand alone – determined the best means), is explained in uththara vAkyam.

Thus, from sUthram 142 “ivan avanai“, up to here, the following aspects are explained:

  • anupAyathvam (not being apt means) of svagatha svIkAram (AthmA considering prapaththi as upAyam),
  • upAyathvam (being apt means) of paragatha svIkAram (bhagavAn accepting AthmA by his will), the greatness of paragatha svIkAram,
  • even while accepting the AthmA, bhagavAn accepts him through purushakAram
  • the reason for the pursuit of purushakAram by both AthmA and bhagavAn
  • purushakAram cannot be shunned by all types of prapannas.

[Further mAmunigaL explains how the first half of dhvaya mahA manthram is explained thus far in this grantham]

  • In the first prakaraNam, by explaining the greatness of purushakAram [pirAtti], “SrImath” was explained.
  • By explaining the greatness of upAyam [bhagavAn], “nArAyaNa charaNau SaraNam” was explained.
  • Subsequently, starting with sUthram 23 “prapaththikku dhESa niyamum“, the non-restriction of place etc which are said in “prapadhyE” was explained.
  • Further, to explain that object of surrender is the only expectation, starting with sUthram 34 “guNa pUrthi uLLa idamE vishayamAgai“, “nArAyaNa” word is explicitly explained again.
  • In sUthram 44 “idhil prapaththi paNNum adhikArigaL mUvar“, the qualified person who is identified by the usage of first person (prapadhyE – I surrender) is identified

Further, as the aspects such as the following are explained, first half of dhvaya mahA manthram is explained thus far.

  • prapaththi not being the sAdhanam
  • Giving up of ability, shyness and effort, and having internal/external sense control, which are desired qualifications for prapaththi.
  • the abundant defects of other upAyams which are to be given up as a prerequisite for prapaththi.
  • lack of such defects in prapaththi which is the opposite of all other upAyams etc
  • in context of speaking about prapaththi, the alternative explanation of anupAyathvam of svagatha svIkAram, upAyathvam of paragatha svIkAram and the greatness of paragatha svIkAram
  • even while accepting the AthmA, bhagavAn accepting him through purushakAram
  • the purpose of both AthmA and bhagavAn pursuing each other through purushakAram
  • purushakAram cannot be shunned by all three types of prapannas.

adiyen sarathy ramanuja dasan

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