SrI: SrImathE SatakOpAya nama: SrImathE rAmAnujAya nama: SrImath varavaramunayE nama: SrI vAnAchala mahAmunayE nama:
avathArikai (Introduction)
The effect of these two relationships for the AthmA is explained here.
chUrNikai 11
ivai kittamum vEttuvELAnum polE oN poruL poruL allAdha ennAdhE nAnilAdha yAnum uLanAvan engirRa rahasya chathushtayam sAmyam peRath thinRUdhi andhamum vazhuvumAgiRa hAni saththaigaLai uNdAkkum.
Simple Explanation
Just as contact with rust will transform a shining gem to become dull and contact with a wasp will transform a worm to be a wasp, the connection with achith will transform AthmA to become totally ignorant and the connection with bhagavAn will make the AthmA become liberated, respectively.
vyAkyAnam (Commentary)
That is,
connection with achith
Rust consumes the shine of a shining gem which is in contact with it, destroys the gem and makes the gem look like rust. Similarly, not seeing the greatness of AthmA which is having distinguished knowledge as a quality and is self-illuminous as said in thiruvAimozhi 1.2.10 “annalaththu oN poruL” (infinite jIvAthmAs, who have auspicious qualities such as Anandham (bliss) etc); achith which is said in thiruvAimozhi 1.2.4 to be “illadhu” (non-existing) and SrIvishNu purANam 2.12.37 “yannAsthi” (that which is non-existing), consumes the AthmA to transform him to be devoid of knowledge to make him become like achith as said in thiruchchandha viruththam 65 “nAnilAdha” (non-existing me) and causes hAni (defect) – that is causing defect to the existence itself as said in thaiththirIya upanishath “asannEva sa bhavathi” (If one does not realise bhagavAn, he is said to be as good as non-existing).
connection with ayana (nArAyaNa)
As said in “kIta: pESakruthA rudhdha: kutyAntharanuchinthayan, samramba bhayayOgEna vindhathE thathsarUpathAm” (The worm which was brought by a wasp, due to the tension and fear, not seeing itself to be safe between walls, acquires the form of that wasp), a wasp will bring any worm and by constant stinging, will make the worm look like it. Similarly, due to lack of knowledge, the AthmA was as good as achith, as said in thiruvAimozhi 5.7.3 “poruLallAdha ennaip poruLAkki” (transformed me who cannot be considered as an entity as said in “asannEva” (like achith) to realise my nature); not seeing AthmA’s inferior nature, as said in muNdaka upanishath 3.2.3 “niranjana: paramam sAmyamupaithi” (after attaining him, they (jIvAthmAs) get his qualities in the same measure), bhagavAn who is naturally omnipresent, will make the AthmA also have omnipresence through AthmA’s well expanded knowledge as said in periya thiruvandhAdhi 76 “uLLa ulagaLavum yAnum uLanAvan” (it appears that I too will permeate all over the worlds), by constantly stinging him [in a positive way] and giving vAzhvu (great life) which is sustenance of the self. It is said that after acquiring knowledge about bhagavAn, AthmA will have his existence established as in thaththirIya upanishath “santhamEnam thathO vidhu:” (having knowledge about bhagavAn, for that reason alone, he is considered to be existing).
adiyen sarathy ramanuja dasan
archived in https://granthams.koyil.org/
pramEyam (goal) – https://koyil.org
pramANam (scriptures) – https://granthams.koyil.org
pramAthA (preceptors) – https://acharyas.koyil.org
SrIvaishNava education/kids portal – https://pillai.koyil.org