SrI: SrImathE SatakOpAya nama: SrImathE rAmAnujAya nama: SrImadh varavaramunayE nama:
avathArikai (Introduction)
piLLai lOkAchAryar mercifully explains ISvaran’s nature as per “kim punar nyAyam” (what is very obvious).
sUthram 364
aRivikka uriyavan agappada vAy thiRavAdhE sarvagya vishayangaLukkum maRaikkum ennA ninRadhiRE.
Simple Explanation
Including sarvESvaran who can talk about this (others’ defects) hide this from those who are sarvagya (omniscient).
vyAkyAnam (Commentary)
aRivikka uriyavan …
That is – as said in thiruvAimozhi 2.7.6 “edhir sUzhal pukku” (comes across from the opposite side and catches), emperumAn comes and incarnates to surely capture chEthanas who are bound in this samsAram, by showing his qualities such as simplicity, easy accessibility etc; though he comes with this desire to have AthmAs as his servitors, they may not become favourable towards him; still emperumAn would think “let them do as they please; at least we are able to help them in this manner” and accept that itself to be enjoyable; further, he will not reveal such behaviour of ignoring him, even to pirAtti, when they are alone in privacy; this is explained in periya thiruvandhAdhi pAsuram 17 “sUzhndhadiyAr” by AzhwAr as “Even sarvESvaran who has the aptness to reveal the mistakes of chEthanas to his dear consorts, does not open his divine mouth and mercifully explain this to pirAtti et al and hides this from them who are omniscient and would know about it even if he does not reveal to them”. With this, it is explained that – even as bhagavAn himself tries to hide the mistakes of chEthanas, should we even explicitly say about prapanna speaking about others’ mistakes?
adiyen sarathy ramanuja dasan
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