SrI: SrImathE SatakOpAya nama: SrImathE rAmAnujAya nama: SrImath varavaramunayE nama: SrI vAnAchala mahAmunayE nama:
avathArikai (Introduction)
In this manner, the pArathanthryam etc which are seen in svarUpa yAththmya gyAna state (having knowledge about intrinsic true nature of the self), hiding SEshathvam etc which are seen in svarUpa gyAna state (having knowledge about true nature of the self), is explained here.
chUrNikai 23
muLaiththezhundha sUryathulya yAthAthmya charamam vidhiyil kANum prathama madhyama dhaSaigaLaip pagal viLakkum minminiyum Akkum.
Simple Explanation
The ultimate states of pArathanthryam and bhOgyathA which are natural for AthmA’s true nature which is as shining as a rising sun, will turn the initial and intermediary states of AthmA, which are SEshathvam and bhOkthruthvam, into lamp in the day time and like fire flies.
vyAkyAnam (Commentary)
That is – svarUpa sAkshAthkAra gyAnam (the knowledge of self-realisation) is as said in thirunedundhANdagam 1 “muLaiththezhundha thingaL thAnAy” (like the moon appearing in the mountain, and rising up in the sky) and SrIvishNu purANam 6.5.62 “yathA sUryas thathA gyAnam” (Knowledge is just as sun); the intrinsic aspect of such AthmA which is said as the svarUpa yAththmya form is indicated by pArathanthrya and bhOgyathA which were mentioned later [in thirumanthram]. AzhwAr quoted moon as the example for svarUpa sAkshAthkAra gyAnam, since it was received by bhagavAn’s mercy without any of his effort and is pleasing. Here too, nAyanAr explains that this svarUpa yAthAthmya gyAnam is received by bhagavAn’s mercy as said in chUrNikai 20 “uNarvaip peRavUra migavuNaravum uNdAm“. Though “yathA sUrya:” indicates torment due to self-effort, that is not the intent here. To reveal the shining nature of the knowledge, is the intent here. The ultimate aspects of pArathanthryam and bhOgyathA which are shining in the yAthAthmya (intrinsic) state of such self-realisation knowledge … [, are hiding SEshathvam and bhOkthruthvam which are the initial and intermediary states respectively.]
As said in chUrNikai 20 “svarUpaththai uNarndhu uNarndhu uNaravum“, as per thirukkuRundhANdagam 18 “vidhiyil kANbAr” (see as per SAsthram), in line with the method ordained in SAsthram, through SravaNam (hearing), mananam (meditation) etc, the SEshathvam which is the initial state and bhOkthruthvam which is the intermediary state are seen; the aforesaid pArathanthryam and bhOgyathA will make these SEshathvam and bhOkthruthvam similar to lamp in the daytime which is of no use and firefly which has insignificant light.
Being the intrinsic state of the true nature which came about from praNavam, and since they occur in the middle and end words of thirumanthram, pArathanthryam and bhOgyathA are said to be charamam (ultimate).
Since SEshathvam comes about first in the [hidden] chathurthi of the first aksharam (syllable) [of praNavam], and since in the last aksharam of praNavam [that is, makAram] which is the abode of such SEshathvam, bhOkthruthvam which is the effect of gyAthruthvam, comes about, before pArathanthryam and bhOgyathA occur in the next two words (nama: and nArAyaNAya), SEshathvam and bhOkthruthvam are said to be initial and intermediary states.
Thus, with this sentence, it is explained that these pArathanthryam and bhOkthruthvam which cannot tolerate the trace of self-enjoyment and are very favourable towards the lord’s enjoyment only, and will thus establish one’s true nature, will hide SEshathvam and bhOkthruthvam which lack in these aspects and will remain on top of them.
adiyen sarathy ramanuja dasan
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