SrI: SrImathE SatakOpAya nama: SrImathE rAmAnujAya nama: SrImath varavaramunayE nama: SrI vAnAchala mahAmunayE nama:
avathArikai (Introduction)
Response to the statement “For those who have studied that [samskrutha] vEdham [understood the meanings and put them in practice], when they don’t have the same kind of engagement in this [dhrAvida] vEdham, they only fail to have vaishNavathvam (being a vaishNava) but do not have shortcoming in their brAhmaNyam” is explained.
chUrNikai 38
indha utporuL kaRRuNarndhu mElaith thalai maRaiyOr AgAdhArai ayal sadhuppEdhimAr enRu uthpaththi nirUpikkum.
Simple Explanation
The birth of those who don’t learn the essence of vEdham, that is the meanings of dhrAvida vEdham through well-learned scholars and become top-most vEdhAnthis, will be analysed thinking, they will be alien to such vEdham.
vyAkyAnam (Commentary)
That is – one should learn the meaning of dhrAvida vEdham which is said to be the esoteric meanings of upanishaths as said in kaNNinuN chiRuth thAmbu 9 “mikka vEdhiyar vEdhaththin utporuL” (the essence of vEdham, that is recited/studied by best among vaidhikas), through instructions from AchArya as said in mudhal thiruvandhAdhi 66 “kaRRuNarndha mElaith thalaimaRaiyOr” (the well versed, great vaidhikas (learned in vEdham, sacred texts)), and become top-most vEdhAnthis. Those who do not become such top-most vEdhAnthis are explained in thirumAlai 39 “ayal sadhuppEdhimAr” (being different from the vaidhikas who recite the four vEdhams). That is so because, while the purpose of studying vEdham is to truly know ISvaran and to believe that kainkaryam is the purushArtham (goal) which matches our svarUpam (true nature), due to lack of this knowledge, even though they have studied four vEdhams, they have no alignment with such vEdhams and hence are considered alien for vEdhams. Because of this, their birth will be analysed considering that they are not brAhmaNas, as said in pAdhma purANam “vishNu bhakthi vihInOya: sarvaSAsthrArtha vEdhyapi: brAhmaNyam thasya tha bhavEth thasyOthpaththir nirUpyathAm” (One who knows vEdha SAsthram fully but lacks devotion towards vishNu, will not be considered as brAhmaNa; his birth should be analysed). It is also said in “ya: puthra: pitharam dhvEshtitham vidhyAthanya rEthasam | yO vishNum sathatham dhvEshtitham vidhyAth anthyarEthasam||” (If a son hates his father, that son should be known to be born from someone else; one who hates vishNu should be known to be born to a lowly person).
Starting with chUrNikai 26 “karma kainkaryangaL … “, until here, the following aspects were explained:
- For what are karmam and kainkaryam are apt?
- What stimulates engagement in karmam and kainkaryam? What is the the abode of those and the target of these?
- these two being common and distinguished respectively
- slipping from common duties while being engaged in distinguished activities
- karma nishtar and kainkarya nishtar not fitting with each other.
- the reason for this – the difference in primary ancestors which identify their birth
- the ways to attain brAhmaNyam and vaishNavathvam respectively by both of them
- when they lack knowledge in the meanings of dhrAvada vEdha, they get disconnected from their vEdham and will be considered as inferior.
adiyen sarathy ramanuja dasan
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