Granthams
SrI: SrImathE SatakOpAya nama: SrImathE rAmAnujAya nama: SrImadh varavaramunayE nama: Full Series << Previous avathArikai (Introduction) For the one who was explained previously as prapaththi nishtan (having surrender as the means), though he has shortcoming in the qualification for the means, ISvaran will ignore that and help him, considering AchAryan’s mercy as ancillary aspect of … Read more
SrI: SrImathE SatakOpAya nama: SrImathE rAmAnujAya nama: SrImadh varavaramunayE nama: Full Series << Previous avathArikai (Introduction) Subsequently, piLLai lOkAchAryar mercifully shows several evidences for the ultimate means of paragatha svIkAram of AchAryan [AchAryan showering his mercy towards Sishya]. sUthram 460 “nallaven thOzhi” “mARAya dhAnavanai” engiRa pAttukkaLaiyum sthOthraththilE mudindha SlOkaththaiyum “paSurmanushya:” engiRa SlOkaththaiyum idhukku pramANamAga anusandhippadhu. … Read more
SrI: SrImathE SatakOpAya nama: SrImathE rAmAnujAya nama: SrImadh varavaramunayE nama: Full Series << Previous avathArikai (Introduction) After mercifully explaining that both bhakthi and prapaththi, which relate to bhagavAn among the four upAyams (means) explained previously, will become inapplicable for such a person (who is dependent on AchAryan’s mercy), piLLai lOkAchAryar considers in his divine heart … Read more
SrI: SrImathE SatakOpAya nama: SrImathE rAmAnujAya nama: SrImadh varavaramunayE nama: Full Series << Previous avathArikai (Introduction) Subsequently, to announce that for such a person who is dependent on AchAryan’s mercy, great desire towards the ultimate destination which is the goal is certainly required, piLLai lOkAchAryar mercifully explains how aspects such as great desire towards the … Read more
SrI: SrImathE SatakOpAya nama: SrImathE rAmAnujAya nama: SrImadh varavaramunayE nama: Full Series << Previous avathArikai (Introduction) Subsequently, piLLai lOkAchAryar explains that to not have one’s true nature destroyed, it is not just sufficient to give up worldly enjoyments (even those allowed in SAsthram) thinking that they will destroy the true nature of self, but one … Read more
SrI: SrImathE SatakOpAya nama: SrImathE rAmAnujAya nama: SrImadh varavaramunayE nama: Full Series << Previous avathArikai (Introduction) When asked “If such enjoyment with one’s wife is done with dharma budhdhi (as righteous duty) instead of bhOgyathA budhdhi (as enjoyment), none of these defects will occur. Will they?” piLLai lOkAchAryar mercifully responds. sUthram 456 bhOgyathA budhdhi kulaindhu … Read more
SrI: SrImathE SatakOpAya nama: SrImathE rAmAnujAya nama: SrImadh varavaramunayE nama: Full Series << Previous When said “In this manner, enjoying others’ wives etc are cause for destruction of self and others due to being forbidden in SAsthram; unlike that, there should be nothing wrong in enjoying one’s own wife which is allowed in SAsthram” piLLai … Read more
SrI: SrImathE SatakOpAya nama: SrImathE rAmAnujAya nama: SrImadh varavaramunayE nama: Full Series << Previous avathArikai (Introduction) piLLai lOkAchAryar mercifully explains how destruction occurs for both self, and others who observe self, by engaging in these forbidden acts. sUthram 454 thAn naSikkiRadhu mUnRu apachAraththilum anvayikkaiyAlE; piRar naSikkiRadhu thannai anAdhariththum than anushtAnaththai angIkariththum. Simple Explanation Self destruction … Read more
SrI: SrImathE SatakOpAya nama: SrImathE rAmAnujAya nama: SrImadh varavaramunayE nama: Full Series << Previous avathArikai (Introduction) piLLai lOkAchAryar, mercifully considering to explain what is to be avoided by such a person who applies his knowledge and conduct for the pleasure of his AchAryan, first mercifully explains that these forbidden acts, which are to be avoided, … Read more
SrI: SrImathE SatakOpAya nama: SrImathE rAmAnujAya nama: SrImadh varavaramunayE nama: Full Series << Previous avathArikai (Introduction) Previously, piLLai lOkAchAryar mercifully explained the understanding and conduct for this person who is dependent on AchAryan’s mercy; in this discussion, he mercifully explains the difference between the usage of gyAnam (knowledge) and anushtAnam (conduct) of anyOpAya nishtar (those … Read more