SrIvachana bhUshaNam – sUthram 409

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

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avathArikai (Introduction)

When asked “In such case, with whose words should we establish this principle?” piLLai lOkAchAryar mercifully explains.

sUthram 409

avargaLaich chiriththiruppAr oruvar uNdiRE; avar pAsuram koNdu ivvartham aRudhiyidak kadavOm.

Simple Explanation

There is one person who is laughing at them; with his words, we can establish this principle.

vyAkyAnam (Commentary)

avargaLai …

That is – saying as in kaNNinuN chiRuth thAmbu 2 “mEvinEn avan ponnadi – dhEvu maRRaRiyEn” (I am truly/eternally surrendered to nammAzhwAr‘s golden feet. I do not know any God other than nammAzhwAr) – madhurakavi AzhwAr, fully holding on to his AchArya nammAzhwAr’s divine feet as goal and means, not knowing any other dhEvathA, was very efficient in holding on to what is apt as said in kaNNinuN chiRuth thAmbu 2 “nAvinAl naviRRu inbam eydhinEn” (I attained great joy by reciting (nammAzhwAr‘s pAsurams) with my tongue) and in kaNNinuN chiRuth thAmbu 5 “adiyEn sadhirththEn” (I attained greatness). Due to this, SrI madhurakavi AzhwAr is present and is laughing sarcastically at the ten AzhwArs who did not hold on to an AchArya’s divine feet to start with and remain joyful always, but were engaged in bhagavAn’s greatness where bhagavAn can make them go crazy by his beauty etc and make them indulge in bhagavath vishayam to make them speak one way (with joy) while enjoying such bhagavAn and another way (with sorrow) while not being with bhagavAn. These AzhwArs were fully engaged in prathama parvam (bhagavAn), being absorbed in bhagavAn’s greatness and speaking joyfully while enjoying him and sorrowfully otherwise. We can establish this principle without any doubt and error, through the words of such madhurakavi AzhwAr who was situated in charama parva nishtai, and his prabandham kaNNinuN chiRuth thAmbu.

Alternatively, [another explanation for sUthram 408 and 409 together]

sUthram 408

uNda pOdhu …

There are not just one or two, but ten persons (AzhwArs) who would,

  • speak joyful and prideful words when enjoying bhagavAn’s aspects, as in
    • thiruvAimozhi 10.8.7 “uNdu kaLiththERku umbar en kuRai?” (What worry is there for me who enjoyed him eternally about the enjoyment in going further to a special abode of paramapadham?)
    • thiruvAimozhi 4.5.8 “yAvar nigar agal vAnaththE” (Who can match me in the spiritual realm?)
    • thiruvAimozhi 6.4.9 “mARuLadhO immaNNin misaiyE” (Is there any opposition on this earth for me?)
  • speak sorrowful words when lacking such enjoyment of bhagavAn’s aspects, as in
    • thiruvAimozhi 1.4.3 “oruththi madhiyellAm uL kalangi mayangumAl” (my mind is totally bewildered and losing consciousness)
    • thiruvAimozhi 1.4.8 “sAyalodu maNimAmai thaLarndhEn nAn” (I have lost my radiant lustre and colour from my body)
    • thiruvAimozhi 8.5.2 “kANa vArAy enRenRu kaNNum vAyum thuvarndhu” (After looking out and calling out repeatedly saying “you should come to be seen by me”, my eyes and mouth dried up)
    • thiruvAimozhi 6.9.6 “thIyOdudan sEr mezhugAy ulagil thirivEnO?” (Will I grieve in this world to see you at all times like wax which is present together with fire?)

While they are well aware that the bhAgavathas are the lords, goal and means, being unable to remain in that understanding, being involved in bhagavAn’s greatness, they speak in this way while enjoying bhagavAn and not enjoying bhagavAn. We cannot determine the ultimate principle of one’s AchArya’s divine feet being the means and goal, using their words. Since SrI madhurakavigaL is holding on to nammAzhwAr’s divine feet and is saying in kaNNinuN chiRuth thAmbu 2 “dhEvu maRRaRiyEn” (I do not know any God other than nammAzhwAr), he is laughing at those AzhwArs who are focussed on prathama parvam (bhagavAn) and are involved in joy and sorrow; with the help of such AzhwAr’s words, this ultimate principle can be established.

adiyen sarathy ramanuja dasan

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