SrI: SrImathE SatakOpAya nama: SrImathE rAmAnujAya nama: SrImath varavaramunayE nama: SrI vAnAchala mahAmunayE nama:
avathArikai (Introduction)
Subsequently, nAyanAr concludes the topic of ultimate pramANam (scriptures) and pramEyam (bhagavAn) which was expounded in sUthram 70, saying “the ultimate pramANam and pramEyam, that is thiruvAimozhi and archAvathAram which is revealed in it respectively, are arranged for those who cannot immerse in the previous states of the same”.
chUrNikai 74
perumbuRak kadalum SruthisAgaramum alaiththu Azhndhu Odum idangaLil ayOgyarkkuch chamaiththa maduvum sAykaragamum mAnamEya charamam.
Simple Explanation
For those who are unqualified to engage in the flowing expansive ocean of bhagavAn and SAsthram, the prepared ponds and water pot are the ultimate pramEyam and pramANam.
vyAkyAnam (Commentary)
That is, pramEyam (bhagavAn) who is the supreme entity which is inconceivable like an expansive ocean which is outside every other ocean, remains in
- vyUha state where he, who is complete with the six qualities viz gyAna, bala, aiSvarya, vIrya, Sakthi and thEjas, will reveal three sets of two qualities in the forms such as sankarshaNa, pradhyumna and anirudhdha, like the ocean which will be wavy and flowing
- antharyAmi state where he is invisible as said in bruhadhAraNyaka upanishath 5.7.22 “ya AthmA na vEdha” (that bhagavAn who is not known by AthmA) and thiruvAimozhi 7.2.3 “katkilee” (oh one who is difficult to be seen by the eye!) like the deep portion of the ocean where the bottom cannot be reached
- vibhava avathAra state where he incarnates to be seen by everyone with their eyes as said in SrI rAmAyaNam ayOdhyA kANdam 1.7 “mAnushElOkE jagyE vishNu: sanAthana:” (In this earth which is the abode of humans, the eternal vishNu incarnated), “yasyAm jAthO jagannAtha: sAkshAth vishNu: sanAthana:” (Where the eternal vishNu who is the lord of the universe, incarnated?), harivamSam 113.62 “nAgaparyankam uthsrujya hyAgathO madhurAmpurIm” (vishNu left the AdhiSEsha mattress and incarnated in mathurA), “vishNur mAnusharUpENa chachAra vasudhAthalE” (vishNu roamed around on the earth, in a human form) and roamed around in this world, just as the ocean will spread out through many drains.
For those who are unqualified to engage with bhagavAn in all these states due to being distant from them by place, faculty and time, archAvathAram is arranged as the most easily approachable state which has no distance by place etc, as said in SrIvachana bhUshaNam 39 “adhilE thEngina madukkaL pOlE archAvathAram” (archAvathAram is like the ponds which were left behind after a flood). Such archAvathAram is the ultimate manifestation of bhagavAn’s states.
As said in “madimandhAnam Avidhya yEnAsau SruthisAgarAth” (By that vyAsa bhagavAn, the ocean of vEdham was churned with the shaft of gyAnam), vEdham which is conceivable and is focussed on parathvam, remains in
- SrI pAncharAthra state which reveals the vyUha state, is like the wavy portion of the ocean
- manu et al smruthi state which reveals the antharyAmi state and is difficult to engage in and understand the meanings, is like deep portion of the ocean
- ithihAsa [and purANa] state which reveals the avathAra state and is expansive, and is like salt drains which spread out from the ocean
For those who are unable to study any of these SAsthrams, and eliminate their suffering, thiruvAimozhi is the most easily approachable SAsthram which is an incarnation of vEdham, and is the ultimate state of vEdham, and is similar to a water pot which is helpful in eliminating the thirst by directly pouring down water into the mouth of the thirsty person and the thirsty person can effortlessly quench his thirst by that.
With this, since archAvathAram and thiruvAimozhi are said to be madu (pond) and sAykaragam (water pot), the radiance, simplicity, sweetness etc of the [ultimate] pramANam and pramEyam are revealed.
adiyen sarathy ramanuja dasan
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