SrIvachana bhUshaNam – sUthram 442

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

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avathArikai (Introduction)

piLLai lOkAchAryar is mercifully answering the question [raised in the previous sUthram].

sUthram 442

kodiyaik koL kombilE thuvakkumbOdhu chuLLikkAl vENdumApOlE, AchArya anvayaththukkum idhu vENum.

Simple Explanation

While joining a creeper to a pole, smaller sticks are required. Similarly, to engage with AchArya, connection with bhAgavathas is required.

vyAkyAnam (Commentary)

kodiyai …

That is – a creeper which is growing, seeking a supporting pole to hold all of its growth, will be placed initially on smaller sticks since it cannot be placed directly on the main pole, so that it is not flattened. Similarly, this desirous chEthana (sentient being) is like a creeper seeking a pole, while engaging with the divine feet of an AchArya who is like a great refuge who will uplift the one who surrenders so that such person does not fall down deeply. However, since such engagement is difficult to attain, initially, these bhAgavathas will remain close to the chEthana and make him engage with them first and will ultimately unite him with an AchArya. Hence it is said that connection with such bhAgavathas is to be certainly desired.

If bhAgavathas unite a seeker with the AchArya, why did piLLai lOkAchAryar say in sUthram 435 that AchAryan is attained through bhagavAn? There is no shortcoming in saying so, since engagement with bhAgavathas was arranged by bhagavAn only; since it was bhagavAn who tries to bring the chEthana up to the state of Abhimukyam (being favourable towards bhagavAn) and further befriends him with bhAgavathas, bhagavAn unites chEthana to AchArya; all of this is clearly seen from the example itself. How is this so? chEthana is explained as the creeper and bhAgavathas are explained as the smaller sticks; since there will be a farmer who will, for his sake, plant the seeds first, make them sprout, and let them grow until they are ready to be placed on the pole, and since he will himself search for a supporting pole knowing well that the creeper needs a supporting pole and smaller sticks, he places the smaller supporting poles, and through those, unites the creeper with the major supporting pole.  Similarly, sarvESvaran who is the lord of all, gives birth to chEthana [granting the chEthana a body] for his own sake, and properly takes him through various stages up to Abhimukyam, and determines the chEthana’s AchArya in his divine heart, engages the chEthana with bhAgavathas who will unite him with an AchArya. Here, sarvESvaran is the benefactor of AthmAs, similar to the creeper being enjoyed by the farmer who placed it on the supporting pole. Thus ISvaran uniting the chEthana with AchArya, will lead to gain for ISvaran only. Now, unlike the pole which is insentient, since this AchArya, who is best among chEthanas, is always engaged in happiness of bhagavAn, he will think that the benefit of ISvaran, his lord, is self’s [AchAryan’s] benefit.

adiyen sarathy ramanuja dasan

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