SrI: SrImathE SatakOpAya nama: SrImathE rAmAnujAya nama: SrImath varavaramunayE nama: SrI vAnAchala mahAmunayE nama:
avathArikai (Introduction)
When asked “In any case, there is no radiance in fourth varNa unlike in the previous varNas” nAyanAr says “the fourth varNa will be seen as radiant for those who have the taste for servitude”, with example.
chUrNikai 81
dhEvathvamum nindhai Anavanukku oLivarum janigaL pOlE brahmajanmamum izhukku enbArkkup paNdai nALil piRavi uNNAttuth thEsiRe.
Simple Explanation
Just as the radiant births of bhagavAn who did not like to be called as the lord, for those who considered being born as brahmA to be an insult, the birth with eternal servitude will be radiant.
vyAkyAnam (Commentary)
dhEvathvam nindhai Anavanukku – That is – after killing rAvaNa, brahmA et al said as in SrI rAmAyaNam yudhdha kANdam 120.13 “bhavAn nArAyaNO dhEva:” (You are that lord nArAyaNa); being unable to tolerate it, SrI rAma said as in SrI rAmAyaNam yudhdha kANdam 120.11 “AthmAnam mAnusham manyE rAmam dhaSarathAthmajam” (I think of myself as human, a person named rAma and as the son of dhaSaratha); after lifting the gOvardhana hill, when the cowherds became amazed at krishNa’s supernatural act, doubted and asked as in SrIvishNu purANam 5.13.7 “bAlathvanchAdhi vIryancha janmachAsmAsvaSObanam, chinthyamAnamamEyAthman SankAm krishNa prayachchathi, dhEvOvA dhAnavOvA thvam yakshO gandharva Eva vA” (We are suspicious seeing you, born with youthfulness and valour, amidst us; are you a dhEva? asura? yaksha or gandharva?), krishNa being unable to tolerate, remained speechless for sometime as said in SrIvishuNu purANam 5.13.9 “kshaNam bhUthvA thvasau thUshNIm kinchith praNaya kOpavAn” (krishNa remained angry and speechless for sometime) and then said as in SrIvishNu purANam 5.13.12 “nAham dhEvO na gandharvO nayakshO nachadhAnava: | ahamvO bhAndhavO jAtha: naivachinthyam athOnyatha: ||” (I am not a dhEva, not a gandharva, not a yaksha and not an asura; I am born as your relative, and don’t think about me in any other way).
oLivarum janigaL pOlE – Since bhagavAn himself spoke in this manner [in his incarnations], he who is the lord of lords, while incarnating perfectly as human being for the protection of this world, he did not like to be called as the lord; such was his births; for such ISvaran, those births [incarnations], are where his auspicious qualities shine radiantly as said in yajur vEdham 3.6.3 “sa u SrEyAn bhavathi jAyamAna:” (As that supreme lord took birth, he became radiant) and thiruvAimozhi 1.3.2 “pala piRappAy oLivaru muzhunalam” (emperumAn appears in different types of life without any boundary with his full auspicious qualities)
Like this,
brahma janmamum izhukku enbArkku – As said in sthOthra rathnam 55 “mA sma bhUth api mE janma chathurmukhAthmanA” (Even to be born as brahmA in the residence of others, shall not occur for me), for those who are familiar with the taste of servitude, even to be born as brahmA which is the ultimate birth in being a brAhmaNa, is despised as an inferior aspect since it is the cause of ahankAram (pride) which is a hurdle for servitude
paNdai nALil piRavi – as said in the decad thiruvAimozhi 9.2 “paNdai nALAlE“, as said in thiruvAimozhi 9.2.1 “pal padigAl kudi kudi vazhi vandhAtcheyyum thoNdar” (servitors who are doing apt services since long ago as per family traditions), thiruvAimozhi 9.2.2 “un ponnadikkadavAdhE vazhi varuginRa adiyar” (servitors who are remaining without ignoring the norms of the clan of servitude) and thiruvAimozhi 9.2.3 “tholladimai vazhi varum thoNdar” (servitors who are doing confidential services and coming in the path of servitude since time immemorial), the birth which is favourable for kainkaryam and not having pride based on birth etc, which is a hurdle for servitude,
uNNAttuth thEsiRe – as said in periya thiruvandhAdhi 79 “Azhiyangaip perAyaRkALAm piRappu – uNNAttuth thEsanRE” (is the birth which is apt to carry out servitude to krishNa who holds the beautiful divine disc on his divine hand, not sacred, similar to the resplendence of paramapadham which is very intimate to him?), unlike leelA vibhUthi (material world) which is outside place due to having abundance of people who turn away from bhagavAn, paramapadham is the bhOga vibhUthi which is favourable for enjoying bhagavAn and which is very close to him; birth with such kainkaryam opportunity is the radiance in such paramapadham. For the AthmA who is a servitor, these births which are favourable for kainkaryam are similar to the bodies accepted in paramapadham for bhagavath kainkaryam.
adiyen sarathy ramanuja dasan
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