SrIvachana bhUshaNam – sUthram 408

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

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avathArikai (Introduction)

The goal is to be established using scriptures. When asked “How is this principle established?” piLLai lOkAchAryar responds.

sUthram 408

uNda pOdhu oru vArththaiyum uNNAdha pOdhu oru vArththaiyum solluvAr paththup pEruNdiRE. avargaL pAsuram koNdanRu ivvartham aRudhiyiduvadhu.

Simple Explanation

There are ten persons (AzhwArs) who speak one way when they eat (enjoy) and another way when they don’t eat. This principle is not established by their words.

vyAkyAnam (Commentary)

uNda pOdhu …

For AzhwArs who are divinely blessed with knowledge and devotion by bhagavAn, who sustain themselves by enjoying bhagavAn, eating and not eating implies enjoyment of bhagavAn and lack thereof; in that, while they are joyful having enjoyed bhagavAn, being fully engaged in serving bhagavAn’s devotees to improve their servitude towards bhagavAn, they will speak with great attachment towards bhAgavathas indicating that more than bhagavAn, bhAgavathas are lords, goal and means, as in

  • thiruvAimozhi 3.7.1 “payilum piRappidai thORu emmai ALum paramar” (They are the supreme masters having us as servitors in many births)
  • thiruvAimozhi 3.7.2 “nALum piRappidai thORu emmai ALudai nAdhar” (They are my lords who would have me as their servant forever in many births to come)
  • thiruvAimozhi 3.7.5 “varumaiyum immaiyum nammai aLikkum pirAkkaL” (those who speak about such SrIvaishNavas (in turn being overwhelmed with love) are the ones who provide us favours in this (material) world and the other (spiritual) world)
  • thiruvAimozhi 3.7.6 “salippinRi ANdu emmaich chanma chanmAntharam kAppar” (Those who enjoy him through their heart will protect us firmly (ensuring that we don’t seek ulterior benefits) both in this birth and in the subsequent births)
  • thiruvAimozhi 3.7.7 “nanmai peRuththu emmai nAL uyyak koLginRa nambar” (those who glorify such SrIvaishNavas being overwhelmed with love are the ones who would make us acquire the excellence and are believed to uplift us forever)
  • thiruvAimozhi 3.7.8 “em pal piRappidai thORu em thozhu kulam thAngaL” (the clan of such persons will be the recipient of our servitude in our many different births)
  • thiruvAimozhi 8.10.3 “avan adiyAr siRu mA manisarAy ennai ANdAr ingE thiriyavE – sendhAmaraik kaN thirukkuRaLan naRu mA virai nANmalar adik kIzhp pugudhal – uRumO pAviyEnukku” (SrI vAmana made his small, attractive distinguished divine form grow in a single effort to fill these three worlds; he is having reddish lotus like eye which is perfectly enjoyable for me; for me who is having the sin, does it fit to attain such vAmana’s fragrant, best, divine feet which resemble fresh flower with honey, while such vAmana’s servitors who appear to be small due to having human form but are great personalities, who enslaved me, are visibly remaining in this world itself?)
  • periya thirumozhi 2.6.2 ” Ar eNNum nenjudaiyAr avar emmai ALvArE” (those who have the minds which meditate upon his such presence first in this manner and who consider his reclining on the ground in the town thirukkadalmallai which is near the black coloured, ancient ocean, as the abode of such bhagavAn for whom even purushakAram is excessive, can rule us)
  • periya thirumozhi 2.6.3 “gyAnaththin oLi uruvai ninaivAr en nAyagar” (those who remember the radiant form of emperumAn which is made of knowledge, are my lords)
  • periya thirumozhi 2.6.5 “nachchith thozhuvArai nachchu endhan nannenjE!” (Oh my mind! You desire and worship those who desire and worship the one who is mercifully reclining in thiruvehkA and is doing the same in stahalasayanam in thirukkadalmallai, without surrendering unto such controllers of other groups)
  • periya thirumozhi 7.4.4 “pErALan pErOdhum periyOrai orukAlum pirigilEnE” (Even for once, I cannot separate from those recite the names of the great lord)
  • periya thirumozhi 7.4.8 “kaNNArak kaNdurugik kaiyArath thozhuvAraik karudhungAlE – uNNAdhu vengURRam OvAdha pAvangaL sErA” (When one meditates upon those who see to the full satisfaction of the eyes, melt and worship thiruchchErai emperumAn with their hands, such person will not be consumed by death and sins will not come near them)
  • perumAL thirumozhi 2.1 “meyyadiyArgaL tham Ittam kaNdidak kUdumEl adhu kANum kaN payanAvadhu” (If I get to see the group of true devotees, that is the purpose of having eyes)
  • perumAL thirumozhi 2.2 “thoNdaradippodi Ada nAm peRil gangai nIr kudaindhAdum vEtkai ennAvadhu” (If I get to bathe in the dust of the divine feet of the devotees, will I have the desire to bathe in gangA?)
  • perumAL thirumozhi 2.4 “inbuRum thoNdar sEvadi Eththi vAzhththum en nenjamE” (My heart will praise and wish well for the divine feet of those devotees who enjoy emperumAn)

When they were distressed in separation from bhagavAn, though such bhAgavathas who are great lords and are the ultimate goal, were present near by, AzhwArs did not desire for such bhAgavathas and were only considering bhagavAn to be the goal and means,

  • Being overwhlemed by sorrow, they showed anger as in
    • thiruvAimozhi 8.5.2 “kANa vArAy” (you should come to be seen by me)
    • thiruvAimozhi 8.1.2 “kANumAraruLAy” (show your mercy upon me to be able to see you)
    • periya thirumozhi 8.5.6 “vari koL venjilai vaLaiviththa maindhanum vandhilan en seygEn” (emperumAn who broke the beautiful, cruel bow, has not come. What shall I do?)
    • periya thirumozhi 8.5.7 “venjamaththadu saram thurandha em adigaLum vArAnAl” (My lord, who shot the arrows in the cruel battle, has not come)
    • perumAL thirumozhi 6.1 “vAsudhEvA un varavu pArththE – vAr maNaRkunRil pularA ninREn” (Oh vAsudhEva! I stood until dawn waiting for you)
  • They hated and abandoned bhAgavathas as in

As they do these, piLLai lOkAchAryar said “uNda pOdhu oru vArththaiyum uNNAdha pOdhu oru vArththaiyum solluvAr“.

Since AzhwArs have same mood and same throat (thoughts/expressions), piLLai lOkAchAryar says “paththup pEr uNdiRE“, indicating that there are ten personalities in the same mood and thoughts.

avargaL pAsuram koNdanRu ivvartham aRudhiyiduvadhu

Since they were divinely blessed with knowledge and devotion by bhagavAn, though they have fully seen the greatness of charama parvam (ultimate stage – being devoted towards bhAgavathas) over prathama parvam (beginning stage – being devoted towards bhagavAn) and spoken according to that, instead of being fully focussed on charama parvam, they are focussed on prathama parvam and are speaking in one way when being joyful with such enjoyment and in another way when such enjoyment was not present, and are thus, not in a consistent mode. Hence it is said that we cannot determine this principle of “AchArya being the means” through their words.

adiyen sarathy ramanuja dasan

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