SrI: SrImathE SatakOpAya nama: SrImathE rAmAnujAya nama: SrImath varavaramunayE nama: SrI vAnAchala mahAmunayE nama:
avathArikai (Introduction)
nAyanAr responds to the question “Since these animal and bird births are qualified to be engaged for bhagavAn’s services, nithyasUris accepting such births is apt; unlike that, though these mumukshus prayed for these animal and bird births out of love for service towards bhagavAn and bhAgavathas, how can they disregard the [brAhmaNa] varNa which is established in SAsthram as a superior birth?”
chUrNikai 88
SEshathva bahir bhUtha gyAnAnandhamayanaiyum sahiyAdhAr thyAjyOpAdhiyai AdhariyArgaLE.
Simple Explanation
When these bhAgavathas [AzhwArs] cannot tolerate AthmA who is filled with gyAnam and Anandham, when the AthmA is not in scope for servitude, certainly they will not support the reason for abandonment.
vyAkyAnam (Commentary)
That is – as said in sthOthra rathnam 57 “na dhEham na prANAnna cha sukhamaSEShbhilashitham na chAthmAnam nAnyath kimapi thava SEshathvavibhavAth | bahirbhUtham nAtham! kshaNamapi sahE yAthu SathadhA vinASam thathsathyam madhumadhana! vigyApanamidham ||“, since ALavandhAr has said “Oh my lord! Anything outside the wealth of being surrendered to you, I will not tolerate even for a moment my body, vital airs, those pleasures which are desired by everyone and my own AthmA (self) which are devoid of servitude; let all these aspects which are devoid of servitude disappear into hundreds of pieces. This is not just said from my mouth without heart’s intent. Oh my lord who killed madhu (the demon)! If I lie in front of your highness, let me face the fate of madhu”;
when AthmA remains without servitude, they cannot even tolerate AthmA who is great because of being filled with knowledge and bliss as said in “gyAnAnandha mayasthvAthmA” (AthmA is having gyAna (knowledge) as its form, Anandha (bliss) as its form); thus, how will they support [higher] varNa which is based on karma and hence incidental and is to be abandoned [at the end of the body], since it nurtures ahankAra (pride, of being born in higher varNa) which is a hurdle for SEshathvam (servitude)? varNa, though is aupAdhika [caused by a reason], is said to be upAdhi [reason] itself, by treating effect to be the cause.
adiyen sarathy ramanuja dasan
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