SrI: SrImathE SatakOpAya nama: SrImathE rAmAnujAya nama: SrImadh varavaramunayE nama:
avathArikai (Introduction)
After revealing the aspects relating to instructing a disciple, piLLai lOkAchAryar is saying that while instructing, the one who instructs a particular manthram only is the direct AchArya.
sUthram 315
nErE AchAryan enbadhu – samsAra nivarthakamAna periya thirumanthraththai upadhESiththavanai.
Simple Explanation
The direct AchArya is the one who instructed the great ashtAksharam which eliminates samsAra.
vyAkyAnam (Commentary)
nErE …
nErE AchAryan enbadhu
Speaking about direct AchArya instead of those who are appearing to be AchAryas, but are not having the desired qualities.
samsAra nivarthakamAna periya thirumanthraththai upadhESiththavanai
As said in hArItha smruthi 6-50 “aiha laukikam aiSvaryam svargAdhyam pAra laukikam |
kaivalyam bhagavanthancha manthrOyam sAdhayishyathi ||” (This manthram begets the worldly wealth, other worldly wealth like attainment of heaven or kaivalya, which is self enjoyment of the soul, or the enjoyment of experiencing bhagavAn as per the desire of individual), though this manthram bestows all benefits, since it is focussed on the benefit of mOksham instead of other benefits, being the one which eliminates samsAram as said in nAradhIyam ashtAkshara brahma vidhyA 1.42 “sarva vEdhAntha sArArtha: samsArArNava thAraka: | gathirashtAksharO nruNAm apunarbhava kAnkshiNAm ||” (For those who desire not to be reborn, ashtAksharam, which is the essence of all the vEdAntham, and capable of bailing out of the ocean of birth, is the refuge), and hence ashtAksharam is having the greatness of being the best among the manthrams as said in nAradhIya kalpam ashtAkshara brahmavidhyai 1.11 “manthrANAm paramO manthrO guhyAnAm guhyam uththamam | pavithram cha pavithrANAm mUla manthras sanAthana: ||” (among the manthrams it is supreme, among the most secret concepts it is the utmost secret, among the sacred manthrams it is the most sacred) – one who instructed such thirumanthram with the intent to eliminate samsAram. Since dhvaya mahAmanthram explains the middle and the last word of thirumanthram, in its first and subsequent sentences, and since charama SlOkam elaborates the first and subsequent sentences of dhvayam in its first and second halves, as the other two rahasyams are inseparable from this primary rahasyam, piLLai lOkAchAryar, considering in his divine heart that instructing of those two manthrams is implicitly mentioned, says “periya thirumanthraththai upadhESiththavanai”. Hence, this instructing thirumanthram is a sample for instructing all the three rahasyams.
adiyen sarathy ramanuja dasan
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