SrIvachana bhUshaNam – sUthram 351

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

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avathArikai (Introduction)

But, when asked “Just as one may have some good qualities but not think about it, are there some defects in bhagavAn and bhAgavathas which should not be thought about?” piLLai lOkAchAryar mercifully explains.

sUthram 351

dhOsham ninaiyAdhozhigiRadhu guNampOlE uNdAyirukka anRu; illAmaiyAlE.

Simple Explanation

We should not think about the defects considering that they are present in them [bhagavAn and bhAgavathas] similar to qualities [which may be present in us]; but because they are not present.

vyAkyAnam (Commentary)

dhOsham ninaiyAdhozhigiRadhu …

That is – one should not think about the defects of bhagavAn and bhAgavathas considering “they have defects but we should not think them” similar to self having good qualities and not thinking about them; rather, they don’t have any defects to start with.

When asked “How is that?”

  • One cannot say that emperumAn has abandoned us since time immemorial  since emperumAn has been trying to uplift all AthmAs by his creation, incarnation etc as said in thiruvAimozhi 3.9.10 “onRi onRi ulagam padaiththAn” (emperumAn carefully created the world) and thiruvAimozhi 2.7.6 “edhir sUzhal pukku” (emperumAn surrounds the AthmA and captures him), to accept the AthmAs in an orderly manner without raising the question of “Why all AthmAs are not liberated?”
  • Punishing similar to a cruel person is similar to uplifting the AthmA just as a mother will scar the tongue and cause fear in the child’s mind when he eats soil.
  • Though his uncontrollable independence is a cause for AthmA’s bondage previously, after he accepts the AthmA being bound by mercy, when he makes ever-bound soul to be similar to ever-liberated soul, it helps him do it without being questioned by anyone; hence it is also very praiseworthy.
  • His [seemingly] indecent acts in krishNAvathAram is to subsequently help him reveal that he has no attachment in this enjoyment as in “yadhimE brahamcharyam syAth” (while being celibate) and as said in SrI bhAgavatham “gOpya kAmAth“, to attract them [gOpikAs] through such love and make them very attached to him and deliver them; hence these are good qualities only and not defects.
  • In the matter of bhAgavathas, as said in periyAzhwAr thirumozhi 4.4.2 “kuRRaminRi guNam perukki” (enjoying the great qualities, without any defects) – since they are free from defects and are filled with endless good qualities, while deeply analysed, there is no defect to be seen in them. In this manner, if there are any defects seemingly in bhagavAn and bhAgavathas, you can see the explanations for the same.

Considering these, piLLai lOkAchAryar said “illAmaiyAlE” (due to lack of defects.

adiyen sarathy ramanuja dasan

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