SrI: SrImathE SatakOpAya nama: SrImathE rAmAnujAya nama: SrImadh varavaramunayE nama:
ஸ்ரீ முமுக்ஷுப்படி மூலமும், மாமுனிகள் வ்யாக்யானமும்
sUthram – 97
Introduction: lOkAchArya explains them in detail.
avaiyAvana – gynAnAnandhAmalathvAdhigaLum, gyAna-SakthyAdhigaLum, vAthsalya sauSeelyAdhigaLum, thirumEniyum, kAnthi saukumAryAdhigaLum, dhivya bhUshaNangaLum, dhivya AyudhangaLum, periya pirAttiyAr thodakkamAna nAchchimArgaLum, nithyasUrigaLum, chathrachAmarAdhigaLum, thiruvAsal kAkkum mudhaligaLum, gaNAdhiparum, muktharum, paramAkASamum, prakruthiyum, badhdhAthmAkkaLum, kAlamum, mahathAdhi vikArangaLum, aNdangaLum, aNdaththukku utpatta dhEvAdhi padhArththangaLum.
அவையாவன – ஜ்ஞாநாநந்தாமலத்வாதிகளும், ஜ்ஞாந ஶக்த்யாதிகளும், வாத்ஸல்ய ஸௌஶீல்யாதிகளும், திருமேனியும், காந்தி ஸெளகுமார்யாதிகளும், திவ்யபூஷணங்களும், திவ்யாயுதங்களும், பெரியபிராட்டியார் தொடக்கமான நாச்சிமார்களும், நித்யஸஸூரிகளும், சத்ரசாமராதிகளும், திருவாசல் காக்கும் முதலிகளும், கணாதிபரும், முக்தரும், பரமாகாஶமும், ப்ரக்ருதியும், பத்தாத்மாக்களும், காலமும், மஹதாதி விகாரங்களும், அண்டங்களும், அண்டத்துக்கு உட்பட்ட தேவாதி பதார்த்தங்களும்.
Simple meaning: These objects are emperumAn’s auspicious qualities such as knowledge, bliss, blemishlessness etc, qualities such as knowledge, ability etc, qualities such as motherly forbearance, excellent disposition etc, divine form, effulgence, youthfulness, divine ornaments, divine weapons, SrI mahAlakshmi and other divine consorts, permanent residents of SrIvaikuNtam, the elegant umbrella, fly-whisk (fan, chAmara), the guards at the divine entrance, heads of various groups [of armies etc], mukthAs [those who have reached SrIvaikuNtam after being liberated from samsAram], the paramAkASA (SrIvaikuNta), prakruthi (priomordial matter), bound souls, time (kAla), mahath [entity called as ‘great’ which is derived from prakruthi] and other agents of change, the various spheres, and entities such as deities in these various spheres.
vyAkyAnam: (knowledge…….. excellent disposition etc) gynAna, Anandha, amalathva, vAthsalya, sauSeelya etc)
gynAna, Anandha, amalathva :These are the qualities which stand as proof for his identity (svarUpa nirUpaka dharma). Adhi (etc) shows that these are countless.
“vigyAna khana:”(BruhadhAranyaka 4-4-1) (parabrahmam is the embodiment of knowledge)
“AnandhObrahmEthi vyajAnAth” (thai-Anandha 6-1) (he knew brahmam as the embodiment of bliss)
“sathyam gyAnam anantham brahma” (thai-Anandha-1) [brahmam is truth (unchanging),knowledge, immeasurable)
“atha parAyayA thadhaksharam adhigamyathE yath thathath resyam agrAhyam agothram avarnam achakshu: srOthram thadhapAni pAdham”(muNdaka 1-1. 5,6) (that indestructible brahmam is attained which is not perceptible to sensory and physical organs, not belonging to any class, not belonging to any caste like brahmana)
gynAna, Sakthi Adhi : The identity proved by the six auspicious qualities such as gyAna, Sakthi, bala, aiSvarya, vIrya, thEjas.
vAthsalya, sauSeelya, svAmithva, saulabhya Adhi: The auspicious qualities which are shining with the six qualities.
thirumEni: The unique dhivya mangaLa vigraha (divine auspicious form) that is not made of the natural elements….by this single auspicious celestial form of his, those that he assumes out of his desire are also meant, according to naduvil thiruvIthippiLLai bhattar and AchchAn piLLai in several of their granthas.
kAnthi saukumArya Adhi: The qualities of that vigraha viz beauty, tenderness, sweet fragrance, beauty of specific limbs, youthfulness etc.
dhivya bhUshaNas : The various countless ornaments described by SrI ramAnuja in his gadhyathrayam, starting from the crown (kirIta) to nUpura (the anklet)
dhivya Ayudhas: The numerous weapons such as Sanka (divine conch) chakra (divine disc) asi (divine sword) SArnga (divine bow) etc which are at once decorative and protective for the surrendered entities.
periya pirAttiyAr and others such as bhUmidhEvi, neeLAdhEvi, and others who are spoken of as equal to them:
“SrI vallabha Evam bhUtha bhUmi neeLA nAyaka”
श्री वल्लभ एवंभूत भूमि नीळा नायक
ஸ்ரீவல்லப ஏவம் பூத பூமிநீளாநாயக,
“svAbhimatha nithya niravadhya anurUpa swarUpa rUpa guNa vibhavaiSwarya seelAdhyanavadhikAthiSaya asankhyEya kalyANa guNa gaNa srIvallabha!” (saraNAgathi gadhyam 3) (Oh, the Supreme Lord, sarvESwara! One who is sweet to SrI mahAlakshmi who always has unlimited greatness and unlimited auspicious qualities such as unique blemishless form, appearance, opulence, easy accessibility (Seelam) etc! Oh the consort of bhUdhevi and nappinnai who are also of similar qualities!)
“bhOgyAvAmapi nAntharIyakathayA pushpAngarAgaissamam
nirvruththa pranayAthivAhanavidhau nIthA: parIvAhathAm
dhEvi thvAmanu neeLayA saha mahI dhEvya: sahasram thathA
yApisthvam sthanabAhu dhrushtibhiriva svAbhipriyam SlAghasE”
(SrIguNa 26) (Oh SrIdhevi! For the two of you, the divine consorts, being indispensable like flowers, sandal paste of enjoyment, neelAdevi and bhUdevi and the thousands of spouses are used by you to please him just like you do unto him with your bosom, hands, loving looks of the eyes).
AchchAn piLLai said, “lakshmI prabhruthi mahishI vargam”
nithyasUris : anantha, garuda, vishvaksEna and numerous others.
chathra chAmarAdhi : Implements for service such as divine umbrella, fly whisk etc
Guards at the divine entrance : chaNda-prachaNda, bhadhra-subhadhra, jaya-vijaya et al.
ganAdhipas (chiefs of groups) are kumudha-kumudhAksha, puNdarIka-vAmana, SankhukarNa-SarvanEthra, sumukha-suprathishtitha et al.
mukthas: The innumerable jIvas, who, as AzhvAr said “karai kaNdor”, have seen the end of samsAram and swum over to the other side and joined the nithyas (eternal celestial devotees who never tasted earthly life) in eternal servitude to him
paramAkASam: The paramapadham which is composed of five supreme elements totally different from the prakruthi (of five elements making up of this world), viz., viSvam, nivruththa:, sarva:, paramEshti and pumAn. AchchAn piLLai has stated that paramapadham is made of the panchOpanishath; it is collectively taken to be these qualities.
Thus, starting with the qualities of gyAna, Anandha and amalathva, describing the qualities which are his identity (svarUpa) and the svarUpa that brightly depicts these auspicious qualities, the dhivyamangaLa vigraha (auspicious divine form) displaying the comeliness and the ornaments and divine weapons equally dazzling, the divine consorts who enjoy this wholesome personality, the nithyasUris performing servitude to this combination of the lord and his consorts, the implements for service such as the umbrella and chAmara , the ever alert and caring guards standing at the gates worn by care that this divine assembly should be safe, and their chiefs, the servile souls relieved from the cycle of birth and death (mukthas), the eternally servile blemishless souls (nithyas), lOkAchArya has described in detail the lord’s glory and paramapadham.
Now he describes which are in the leelA vibhUthi (materialistic world).
prakruthi (primordial matter) is the compound of the three qualities (guNas) known as mUla prakruthi. “Because it is a compound of the three guNas, this is also collective” says AchchAn piLLai. The bound souls (badhdha AthmAs) are like molten gold frozen in wax in this prakruthi without any form. Time (kAla) is the collective Achith (the insentient entities) with the distinction of day and night. This is also explained by AachchAn piLLai : “As the distinctions of day and night are manifold, kAla is also in collective form”.
Thus far he explained entities which are permanent (nithya).
Now, he explains the entities which are eternal (nithya) in the form of flow. Eternity in identity is the non-existence of creation or destruction of objects. Now eternity in the form of flow is inseparability of objects from name and form even before they were created and without the qualities of origin and destruction.
In this, the changes like mahath are the twenty three concepts from mahath to pruthvi; spheres (aNda) are innumerable, starting from the mahath, as stated in “aNdAnAm thu sahasrANAm sahsrANyayuthAni cha” (अण्डानां तु सहस्राणां सहस्राण्ययुतानि च ) ( அண்டாநாந்து ஸஹஸ்ராணாம் ஸஹஸ்ராண்யயுதாநி ச).
“andAnAnthu sahasrAnAm sahasrAnyayuthAnicha
IdhrusAnAm thatha thatha kOti kOti SathAnicha”
(SrI vishNu purANam 2-7-27) (In the prakruthi maNdalam there are thousands and ten thousands of such spheres [galaxies and universes])
Within these spheres the gods et al., are the four types of celestial entities, humans, quadrupeds and immovable [plant life], that is dhEva manushya thiryak sthAvara. Thus the meaning for the word nAra is described.
sUthram – 98
ayanam enRadhu – ivaRRukku ASrayam enRapadi.
அயநம் என்றது- இவற்றுக்கு ஆஶ்ரயமென்றபடி.
Simple meaning: “ayanam” means refuge for these.
vyAkyAnam: The word “ayanam” means refuge, resting place, dwelling place. He is the refuge for these entities [described under nArA:].
sUthram – 99
Introduction: Then he gives the meaning for bahU vrihi samAsa, that is, sarvESvaran takes them as his dwelling place.
anganinRikkE, ivai thannai ASrayamAga udaiyan ennavumAm.
அங்ஙனன்றிக்கே, இவை தன்னை ஆஶ்ரயமாகவுடையனென்னவுமாம்.
Simple meaning: Other than this, he also has them as his dwelling place.
vyAkyAnam: That is, besides being the dwelling place for them, he also has them as his dwelling place. In saying so, while stating that he is their dwelling place, his auspicious qualities are also recounted; but, while stating that he has them as his dwelling place, it is said excluding these qualities. If omnipresence is alluded to his qualities also, then he will be describable as self dwelling and attracting the blemish of cyclical relationship (anavasthA). AchchAn piLLai says:“When ISvara spreads in his auspicious qualities (guNas) he has to necessarily do so with those qualities. Because objects are always with qualities and not sans qualities, if he enters them, their qualities and his qualities (innate nature) shall get interpolated and shall become nothing”.
sUthram – 100
Introduction: By these two interpretations the parathva (supreme authority) and saulabhya (easy accessibility) of his are obtained.
ivai iraNdAlum paliththadhu parathva saulabyangkaL.
இவையிரண்டாலும் பலித்தது பரத்வஸௌலப்யங்கள்.
Simple meaning: By these two, parathva and saulabhya got established.
vyAkyAnam: That is, refuge for the nAras and having nAras as his refuge. By both these, the meaning derived is: He is the base for everything other than himself because of his parathva and by his presence in everything he demonstrates his easy accessibility.
adiyen sadagopa 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