SrI: SrImathE SatakOpAya nama: SrImathE rAmAnujAya nama: SrImadh varavaramunayE nama:
avathArikai (Introduction)
Subsequently, piLLai lOkAchAryar says “It is not just sufficient to not reveal this to apt persons, but one should also show patience etc towards those who committed mistakes”.
sUthram 365
kuRRam seydhavargaL pakkal poRaiyum, krupaiyum, sirippum, ugappum, upakAra smruthiyum nadakka vENum.
Simple Explanation
One should show patience, compassion, smile, joy and gratitude towards those who committed mistakes (towards self).
vyAkyAnam (Commentary)
kuRRam seydhavargaL pakkal …
poRai
Forbearing their mistakes which implies not reacting to their mistake and not being affected in the heart for their act.
krupai
Not being able to tolerate the suffering of the other person thinking “Though I have tolerated his mistake, he is going to be aptly punished by emperumAn! Alas! What can we do for that?”
sirippu
Laughing at them thinking “They cannot cause any hurdle for unseen benefits (mOksham); by using harsh words etc, they can only cause hurdles for tangible benefits such as fame, wealth etc; they thought that when they do few such things, we will also become sad looking at their defects, being attached to those aspects, as they would do! How foolish of them!”
ugappu
Since we consider this body which is the target of their insults, to be our enemy and the tangible benefits which they try to put hurdles as unfavourable, the pleasure we acquire towards them just as one would be joyful towards someone who harms the enemies and who eliminates unfavourable aspects.
upakAra smruthi
The gratitude of thinking “While we have forgotten our defects, they have reminded us of the same, and harm us to make us detached from the current existence. What a favour they are doing to us!”
nadakka vENum
It is given as on order to emphasise that such behaviour should be shown by the prapanna towards those who committed mistakes towards him.
Thus, by explaining the following aspects in this section, the thoughts and actions of a prapanna who is firm on dhvaya mahA manthram, towards his AchArya, were explained.
- The nature of sadhAchArya (true AchArya)
- While giving noble instructions, the misunderstandings one may have.
- One should instruct without such misunderstandings.
- The ways through which the actual benefit of instructions and the role of being an AchArya are attained.
- When instructions are given with misunderstandings, the way they will deter the realisation of the true nature of both AchArya and Sishya.
- The two qualities which are compulsorily expected in the AchArya who instructs.
- The instruction of the particular manthram which makes one the real AchArya.
- The nature of sachchishya (true Sishya)
- The interaction between the AchArya and the Sishya
- Sishya should have gratitude towards AchArya as long as he lives as said in thiruvAimozhi 2.7.8 ‘thImanam keduththAy (reformed my evil mind)
- The evils of the mind?
- The explanation of what is to be explained in that.
- In that context, explaining the special aspects which are desired by the prapanna
adiyen sarathy ramanuja dasan
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