SrIvachana bhUshaNam – sUthram 307

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

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avathArikai (Introduction)

In this manner, after mercifully elaborating the four types of forbidden aspects in sequence, subsequently, piLLai lOkAchAryar mercifully explains their cruel nature and the aspects for which these forbidden aspects will be hurdles.

sUthram 307

ivai onRunkkonRu krUrangaLumAy, upAya virOdhigaLumAy, upEya virOdhigaLumAy irukkum.

Simple Explanation

These forbidden aspect are sequentially more cruel than the previous ones, and will remain hurdles for upAyam (means) and upEyam (goal).

vyAkyAnam (Commentary)

ivai …

onRunkkonRu krUram Agai

bhagavath apachAram is more cruel than akruthya karaNam. bhAgavatha apachAram is even more cruel. asahyApachAram is even more cruel. The reason for this is – in each of the subsequent ones, bhagavAn’s anger is more than the previous ones.

In akruthya karaNam, his anger is only due to violating his orders; his anger is greater in offences committed towards him, who is the AthmA of all the AthmAs, thereby sustaining every AthmA; his anger is even greater in offences committed towards bhAgavathas who are considered by him as his life, as said in SrI bhagavath gIthA 7.18 “gyAni thvAthmaiva” (such devotee is my AthmA); his anger is even greater in offences committed without any reason towards him, his devotees, AchArya who reveals the greatness of both (him and his devotees) and is dear to both and the devotees of AchArya who are dear to him, his devotees and the AchArya; hence each one will be more cruel than the previous one. Though bhagavath apachAram etc are part of akruthya karaNam, they are listed out separately to emphasise their cruelty.

upAya virOdhigaLumAy upEya virOdhigaLumAy irukkai

These offences remain as the hurdle for emperumAn’s krupai (mercy, which is the means), which makes him try repeatedly for the AthmA’s liberation and the smile in his face which is the goal always. It is said “irakkam upAyam inimai upEyam” (Mercy is means and bliss is goal). Thus, as these akruthya karaNam etc trigger anger in his divine heart just as fire rises from water, eliminating the mercy and joy towards the AthmA, there is nothing wrong in saying that they are the hurdles for upAyam and upEyam.

Thus piLLai lOkAchAryar has mercifully explained the meaning of uththara kaNdam (latter half) of dhvaya mahAmanthram as seen in:

  • the meaning of “nama:” which is explained starting from sUthram 160 “thanakkuth thAn thEdum nanmai“
  • the meanings of “Srimath” and “nArAyaNa” which represent the recipient of kainkaryam, are hinted by speaking about ugandharuLina nilangaL (bhagavAn’s favourite abodes) in sUthram 243 “ugandharuLina nilangaLil AdharAthiSayamum” and in the reference of the word “bhagavath” in sUthram 310 “bhagavath kainkaryam“
  • the meaning of chathurthi, i.e., “Aya“, which is mercifully revealed through mangaLASAsana prakaraNam (section), and starting from sUthram 274 “karthavyam Acharya kainkaryamum bhagavath kainkaryamum” up to sUthram 286 “kinchithkariththAl svarUpam niRam peRuvadhu“
  • the meaning of “nama:” which is again explained incidentally while speaking about four types of forbidden aspects

Thus, by this prakaraNam (section), adhikAri nishtA kramam (the conduct of the qualified Sishya/prapanna) is explained as in:

  • the desired qualification for the chEthana who is aspiring to get the goal with the previously explained means
  • the reason for abandoning other means is those being destructive for the true nature of the self
  • prapaththi being favourable for the true nature of the self etc
  • svagatha svIkAram (AthmA pursuing bhagavAn) being inapt means
  • paragatha svIkAram (bhagavAn pursuing AthmA) being apt means
  • paragatha svIkAram being dominant (in SAsthram)
  • even while bhagavAn pursues the AthmA, how he does that through a purushakAram (recommendation)
  • the distinguished reasons for both AthmA and bhagavAn using recommendation while pursuing each other
  • both in the state of upEyam (goal) and prApthi (attainment of goal), how one’s SEshathvam (servitude), pArathanthryam (total dependence) and svadhOsha nivruththi (desiring to give up the material body) are hurdles for bhagavAn’s enjoyment
  • the goodness caused by bhagavAn being more significant than the goodness caused by AthmA
  • only ISvara is the protector and AthmA is the one who cause self-destruction
  • how he self-destroys
  • how ahankAram and worldly pleasures would destroy the AthmA on their own and also by creating enmity towards bhAgavathas
  • the cruelty of bhAgavatha apachAram
  • in that context, the greatness of bhAgavathas
  • the daily routine of the prapanna
  • while all of his daily routine aspects are acquired by the grace of a true AchArya, his residence etc which are desired
  • the nature of kainkaryam which has to be done and which is enlisted at the end of the previous section
  • how his true nature is made to shine in the previous states before kainkaryam
  • the four qualities of prapanna
  • the divisions in those four qualities
  • the four forbidden aspects in which he should show his incapability

adiyen sarathy ramanuja dasan

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