SrI: SrImathE SatakOpAya nama: SrImathE rAmAnujAya nama: SrImadh varavaramunayE nama:
avathArikai (Introduction)
Subsequently, in the context of this principle, piLLai lOkAchAryar is mercifully highlighting an incident.
sUthram 411
vaduga nambi, AzhwAnaiyum ANdAnaiyum iru karaiyar enbar.
Simple Explanation
vaduga nambi would say that kUraththAzhwAn and mudhaliyANdAn are attached to both shores (bhagavAn and AchArya).
vyAkyAnam (Commentary)
vaduga nambi …
That is – vaduga nambi considers emperumAnAr’s divine feet to be his goal and means and remains as said in kaNNinuN chiRuth thAmbu 2 “dhEvu maRRaRiyEn” (I do not know any God other than nammAzhwAr), just as madhurakavi AzhwAr remained at the divine feet of nammAzhwAr; kUraththAzhwAn never separates from emperumAnAr being emperumAnAr’s shadow and footprints and considers his means and goal to be emperumAnAr’s divine feet and kainkaryams at those divine feet respectively as said in “rAmAnujasya charaNau SaraNam prapadhyE” (I pursue rAmAnuja’s divine feet as my means) and in sundhara bAhu sthavam 75 “rAmAnujArya vaSaka: parivarthishIya” (Being subservient to rAmAnuja, I should serve him) and mudhaliyANdAn who has similar qualities; seeing how such kUraththAzhwAn and mudhaliyANdAn (1) occasionally beseech emperumAn (expecting his support) becoming bewildered about the existence in this samsaAram and (2) become attached seeing emperumAn’s greatness, such vaduga nambi would say about them “If emperumAnAr’s divine feet are the goal and means, should one not remain as said in ‘dhEvumaRRaRiyEn’? Instead they remain connected with both first level (bhagavAn) and final level (AchArya) and hence are connected with both shores”.
adiyen sarathy ramanuja dasan
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