SrIvachana bhUshaNam – sUthram 348

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avathArikai (Introduction)

When asked “How does he protect?” piLLai lOkAchAryar explains.

sUthram 348

avanudaiya rakshakathva kramam prapanna parithrANaththilE sonnOm. guru paribavamAvadhu – kEtta arthaththin padi anushtiyAdhozhigaiyum, anadhikArigaLukku upadhESikkaiyum; manthra paribavamAvadhu – arththaththil vismruthiyum, viparIthArtha prathipaththiyum; dhEvathA paribavamAvadhu – karaNa thrayaththaiyum aprAptha vishayangaLilE pravaNam Akkugaiyum, thadhvishayaththil pravaNam AkkAdhozhigaiyum.

Simple Explanation

We explained the way he protects in prapanna parithrANam. Insulting the guru – not conducting oneself in line with the meanings as heard and instructing to unqualified persons; insulting the manthram – forgetting the meaning and having wrong understanding; insulting the lord (who is the object of the manthram) – lovingly engaging the three faculties (mind, speech and body) in inapt matters and not lovingly engaging them in bhagavAn.

vyAkyAnam (Commentary)

avanudaiya …

That is – piLLai lOkAchAryar is saying “We have explained the way of protection of bhagavAn who is protector of all, elaborately in a grantham named prapanna parithrANam. See there”. There, after explaining that no one other than emperumAn is protector, he mercifully explained his ways of protection in very clear words starting with “ISvaran mAthA pithAkkaL kaivitta avasthaiyilum ‘pinnu ninRu adiyEnukku uRRAnAy vaLarththuengiRapadiyE than uruk keduththu vERRuruk koNdu thAy mugam kAtti in sol solliyum” (even in the condition when mother and father give up (on me), bhagavAn stands behind me and nurtures me by taking the role of an interested entity, transforming his true divine form and assuming another form, spekaing with kind words by showing himself as the mother) and ending with “ivanE ellArkkum rakshakan” (he is the protector of everyone).

guru paribavam

kEtta arthaththinpadi anushtiyAdhozhigai

Not doing thyAgam (giving up) and svIkAram (pursuit) matching the words heard upon his [AchAryan’s] merciful instructions for liberation of self in the form of what is the to be given up and what is to be pursued.

anadhikArigaLukku upadhESikkai

Explaining the essential principles which were instructed by him as refuge, to those who are unqualified due to being nAsthika (non-believer of SAsthram) et al, seeking fame, wealth etc.

manthra paribavam

arthaththil vismruthi

Instead of repeatedly contemplating the meanings which were mercifully instructed by the AchArya and carefully holding them, forgetting the same due to carelessness.

viparIthArtha prathipaththi

Having wrong understanding of the meanings for the manthram due to bewilderment instead of understanding the way the AchArya mercifully explained the same.

dhEvathA paribavam …

karaNa thrayaththaiyum aprAptha vishayangaLilE pravaNam Akkugai

As said in vishNu thathvam “vichithrA dhEhasampaththirISvarAya nivEdhithum I pUrvamEva kruthA brahmaN hasthapAdhAdhi samyuthA II” (Oh brahmaNa! This body with its strange hands and legs has been created at the beginning, only for offering to the supreme being) and in rAmAnusa nURRandhAdhi 67 “mAyavan thannai vaNanga vaiththa karaNam ivai” (these are the faculties which were given by the amazing bhagavAn to us to worship him) – those which are created to serve bhagavAn, and as said in thiruvAimozhi 7.1.8 “un chinnamum thirumUrththiyum sindhiththEththik kai thozhavE” (let me think with my mind, praise with my speech and worship with my hand(s) your distinguished, divine form which is decorated with symbols such as Sanka, chakra etc) – lovingly engaging the mind, speech and body which are meant to think, praise and worship him, in lowly matters which are inapt for the true nature of the self, just as water flowing from high platform to lower areas.

thath vishayaththil pravaNam AkkAdhozhigai

As said in perumAL thirumozhi 2.1 “mAl koL sindhaiyarAy” (those who have heart which is loving towards bhagavAn) and in perumAL thirumozhi 2.4 “nAththazhumbezha nAraNA enRu azhaiththu mey thazhumbath thozhudhu” (calling out nArAyaNa to scar the tongue and to worship him to scar the body) – not being full engaged in the matter of bhagavAn which is apt for the true nature of the self.

Thus, this is the insult meant for the venerable manthram, ISvaran and guru as said in vishNu thathvam “manthrE thath dhEvathAyAncha thathA manthra pradhau gurau | thrishu bhakthi sadhA kAryA sA hi prathama sAdhanam ||” (One should have devotion towards thirumanthram, ISvara who is the object of the manthram and the guru who taught the manthram; such bhakthi is the first means) and in “manthra nAtham gurum manthram samathvEna anubhAvayEth” (bhagavAn who is the object of manthram, the guru who taught the manthram and the manthram should be equally worshipped).

adiyen sarathy ramanuja dasan

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