SrI: SrImathE SatakOpAya nama: SrImathE rAmAnujAya nama: SrImadh varavaramunayE nama:
avathArikai (Introduction)
piLLai lOkAchAryar mercifully explains the way those who understand the greatness of bhagavAn’s nirhEthuka vishayIkAram (causeless acceptance) become involved in him.
sUthram 384
gyAnavAngaL “inRu ennaip poruLAkkith thannai ennuL vaiththAn”, “ennanRi seydhEnA ennenjil thigazhvadhuvE”, “naduvE vandhu uyyak koLginRa nAdhan”, “aRiyAdhana aRiviththa aththA nI seydhana adiyEn aRiyEnE”, “poruL allAdha ennaip poruLAkki adimai koNdAy”, “ennaith thImanam keduththAy”, “maruviththozhum manamE thandhAy” enRu IdupadAniRpargaL.
Simple Explanation
The wise ones become involved in emperumAn thinking as in thiruvAimozhi 10.8.9 “inRu ennaip poruLAkkith thannai ennuL vaiththAn”, thiruvAimozhi 10.6.8 “ennanRi seydhEnA ennenjil thigazhvadhuvE”, thiruvAimozhi 1.7.5 “naduvE vandhu uyyak koLginRa nAdhan”, thiruvAimozhi 2.3.2 “aRiyAdhana aRiviththa aththA nI seydhana adiyEn aRiyEnE”, thiruvAimozhi 5.7.3 “poruL allAdha ennaip poruLAkki adimai koNdAy”, thiruvAimozhi 2.7.8 “ennaith thImanam keduththAy” and thiruvAimozhi 2.7.7 “maruviththozhum manamE thandhAy” .
vyAkyAnam (Commentary)
gyAnavAngaL …
gyAnavAngaL
Those who truly understand the greatness of nirhEthuka vishayIkAram.
thiruvAimozhi 10.8.9 “inRu ennaip poruLAkkith thannai ennuL vaiththAn”
emperumAn made me, who was a non-entity since time immemorial, to be an entity, and placed him, who is greater than nithyasUris in the lowly heart of mine, who is lower than nithya samsAris.
thiruvAimozhi 10.6.8 “ennanRi seydhEnA ennenjil thigazhvadhuvE”
Did I die like periya udaiyAr (jatAyu)? Did I come like thiruvadi (hanumAn) saying as in SrI rAmAyaNam bAla kANdam 1.78 “dhrushtA sIthA” (I have seen sIthAp pirAtti)? Or, did I follow his commandments and perform ordained activities? What good deeds have I done which led him to enter my heart and remain shining there as if he attained impossible result?
thiruvAimozhi 1.7.5 “naduvE vandhu uyyak koLginRa nAdhan”
While I was being attached to worldly pleasures, he, the lord, came in between and liberated me.
thiruvAimozhi 2.3.2 “aRiyAdhana aRiviththa aththA nI seydhana adiyEn aRiyEnE”
You are the lord who taught me what was unknown to me previously and granted favours towards me, who is your servitor; only you will know such favours and will I be able to fully speak about them.
thiruvAimozhi 5.7.3 “poruL allAdha ennaip poruLAkki adimai koNdAy”
You made me, who was remaining like achith as said in thaiththirIya upanishath “asannEva” (to be non-existing), to become an existing person as said in “santhamEnam” (known as existing), and accepted kainkaryam from me to regain such existence.
thiruvAimozhi 2.7.8 “ennaith thImanam keduththAy”
You eliminated my evil heart which was desiring for you and lowly aspects as if a person desires for nectar and poison at the same time.
thiruvAimozhi 2.7.7 “maruviththozhum manamE thandhAy”
You gave a mind which will only enjoy you without any other expectation.
Such wise men will meditate upon the special favours done by emperumAn without any reason, and will become very involved in him.
Alternative explanation
If in sUthram 383, it is recited as “vALAr thandhAr“, it means:
Those who don’t know the greatness of such sarvESvaran who is putting in efforts to uplift them with his nirhEthuka krupA, just as those who survive and live by the power of their sword will consider the well-being they acquired is given by their venerable sword, the causeless acceptance of bhagavAn, which, when accepted will be considered as having been acquired by their past, good deeds.
In such case, the connection between sUthrams 383 and 384 is – those who have fully realised that everything has come by his mercy, will meditate upon the causeless, special favours done by him and become involved in him further.
adiyen sarathy ramanuja dasan
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