ŚRĪVACANA BHŪṢAṆA

The Ornament of Auspicious Teachings

By Piḷḷai Lokācārya

Edited by Srirama Ramanuja Achari

srimatham.com

April 2013
 2

Introduction

Piḷḷai-lokācārya
[1264-1369 CE]

A
fter the death of Srī Rāmānuja, Parāśara Bhaṭṭa (Born 1074 AD) continued the work of
propagating Viśiṣṭādvaita philosophy, and he was succeeded in turn by Nañjiyar.
Nañjiyar’s foremost disciple was Nam-piḷḷai (Kali-vairi-dāsa) who was gifted with such
deep erudition and expository skills, that he was given the title of 'Lokācārya'. Nam-piḷḷai who
was resident in Srīraṅgam had a very studious disciple by the name of Srī Kṛṣṇa-pāda who did
not wish to get married, but his mother foiled his plans to remain a bachelor by arranging his
marriage at a very early age to a girl named Sri-raṅga-nācchiyār. He was studying under Nam-
piḷḷai and was engaged in documenting all the teachings.
After a year of marriage, Srī Kṛṣṇa-pāda’s mother complained to his Guru Nam-piḷḷai that her
son was not consumating the marriage and thus there was no progeny. Nam-piḷḷai admonished
his student to follow the dictates of his mother. After much procrastinating he finally did the
deed and thus Piḷḷai Lokācārya was born in the Krodhana year, Aippasi month under the
constellation of Srāvaṇa-nakṣatra corresponding to 1264 AD. He is known to have lived for
105 years. He named his son after his own Guru — Lokācārya. After another three years,
Kṛṣṇa-pāda had another son and named him after the Lord of Srīraṅgam — Ramya-jāmātṛ Deva
(Aḷagiya Maṇavāḷa Perumāḷ Nāyanār). Both the boys also studied under Nam-piḷḷai. One day a
friend of Sri Kṛṣṇa-pāda happened to remark that had he not been forced to marry, he would
never have had the great fortune of presenting to the world two genius sons for the propagation
of the Srīvaiṣṇava Dharma. Srī Kṛṣṇa-pāda grudgingly agreed but affirmed that Hanumān and
Bhīṣma — the eternal bachelors were still his ideal role-models and had he been given a choice,
he would have chosen a celibate life. The two boys overheard this conversation, and they there
and then resolved never to marry but to dedicate their lives to propagating the teachings of the
Dharma to the common-folk with unswerving devotion, dedication and determination.
After the passing away of Nam-piḷḷai and Sri Kṛṣṇa-pāda, the Vaiṣṇavas gathered around Piḷḷai-
lokācārya for instruction and guidance. Piḷḷai-lokācārya who preferred a solitary and tranquil
residence moved to a temple of Lord Narasiṁha in the outskirts of Srīraṅgam and it was here
that he delivered discourses on Dharma to all who would listen. He taught in a very simple and
skilful manner which is reflected in his writings.
Piḷḷai-lokācārya opposed all differences based upon, caste, gender, nationality etc. He
exemplified the doctrine that the universe was the body of the Lord and all beings are
necessarily a part of Him. For the true Srīvaiṣṇava, the cosmos is one without any distinction
whatsoever; Lord Nārāyaṇa is the Father, Lakṣmī the Mother — They are the Divine Parents
and all sentient beings are their children. A Vaiṣṇava ought not to assess the faults of others, he
should regard all with equal vision and seek the good of all beings (loka-saṅgraha) and be
beneficent to all.
All this revolutionary Dharma activity did not go unresisted and there were many that
complained to Lord Raṅga-nātha through the Arcakas (priests) that Piḷḷai-lokācārya was doing
immense harm to tradition by preaching the concepts of equality and fraternity and by writing
down the Secret Doctrines. When called upon to explain their conduct, Aḷagiya Manavāḷa
Perumāḷ Nāyanār appearing on behalf of his brother, stated that what they were doing was
merely clarifying the Sacred Doctrines for the benefit of the less learned but competent
disciples. Sri Raṅganātha is stated to have endorsed this explanation and confirmed the title
'Lokācārya' (World Teacher) for the ācārya. He also directed Nāyanār to compile all the
 3
statements now made into a text called 'Acārya Hṛdayam' and that this text too should receive
equal veneration to the works of his elder brother.
Piḷḷai-lokācārya wrote 18 treatises on the Secret Doctrines of Srīvaiṣṇavism, all of which are
available; they are:—

1. yādṛcchikap-paḍi
2. mumukṣa-paḍi
3. paranda-paḍi
4. śriyaḥ-pati-paḍi — these texts deal generally with the meaning of the three secret mantras.
5. tani-dvayam — deals in greater detail with the Dvaya-mantra.
6. tani-caramam — explicates the Carama-śloka.
7. tani-praṇavam — dilates upon the meaning of the sacred syllable AUM.
8. sāra-saṅgraham — another work on the Dvaya-mantra, relating it to 10 sections of the Tiru-
vāi-moḷi of Nammāḷvār.
9. nāva-vidha-sambandham — in this work the ācārya attempts to relate the syllables of the
Tiru-mantra to the ninefold relationship between the Supreme Being and the World of
sentient and insentient entities.
10. tattva-trayam — a detailed explanation of the three eternal realities of the Lord, the World
and the jīvas.
11. artha-pañcakam — A treatise on the five fundamental doctrines:— the essential nature of
God, the nature of the jiva, means of liberation, nature of the actual goal of spiritual
endeavour and the impediments in the path of its attainment.
12. tattva-śekharam — a point by point refutation of other schools of thought.
13. prameya-śekharam — a treatise on Divine Grace
14. arcirādi. — the journey of the jīva in its astral body into the world of light and beyond.
15. saṁsāra-sāṁrājyam — deals with the turning point from the world of saṁsāra to the feet of
the Lord.
16. navaratna-mālā — Deals with the nine things that an aspirant must understand: himself as a
total entity, his body, his relatives, other beings, gods other than Lord Viṣṇu, Srīvaiṣṇavas,
Preceptors, Lakṣmi and the Lord Himself.
17. prapanna-paritrāṇam — a treatise on the qualifications and way of unconditional
surrender to the Lord.
18. śrīvacana-bhūṣaṇam — the crowning masterpiece dealing with all the fundamentals of
Srīvaiṣṇavism.
Piḷḷai-lokācārya wrote in 'Maṇi-pravāḷa' which is a blend of Sanskrit and Tamil and adopted the
literary device of short, cryptic and pithy sentences, popularly known as 'sūtras'. Thus we see
that Piḷḷai-lokācārya not merely describes and annotates the doctrines of the Srīvaiṣṇava
tradition, but greatly dilates and elaborates on them thus earning him the title of Lokācārya
(World-Teacher) — who dedicated his life to the spiritual regeneration of humankind
(adhyātma -punar-ujjīvana) .
An ordinary individual caught up in worldly existence cannot protect and liberate himself. For
this he needs the aid and assistance of an ācārya. A compassionate ācārya (dayālu) teaches the
precepts and enlightens the disciples once a proper relationship has been established between
the two (ācārya-sambandha). But a 'most compassionate' ācārya (Parama-dayālu) writes down
the precepts and teachings for the benefit of all those who cannot obtain personal contact with
 4
him because of the constraints of time and space; and for the use of future generations as well.
Piḷḷai-lokācārya belongs to this class of 'Parama-dayālu' ācāryas.
When Muslims invaded the Temple at Srīraṅgam, Vedānta Deśikan undertook to protect the
magnum opus of Sudarśan-suri — the śruta-prakāśika. Piḷḷai-lokācārya took upon himself the
duty of protecting the sacred Icons. In spite of his advanced age and failing health he
accompanied the temple priests who taking the icons under the cover of darkness headed for the
safety of Tirupati. Overcome by the hardship of the journey he resolved to rest at a cross-road
and to gain time for the refugees by mis-directing the Muslim soldiers that were pursuing them.
After they had realised they had been misled the soldiers returned and skinned the venerable
ācārya alive and left him to die in agony! He left his body on the twelfth day (Dvādaśi) of the
dark fortnight (Kṛṣṇa-pakṣa) in the month of Jyeṣṭha — corresponding to the year 1369 AD.
Vedānta Deśikan managed to escape with the text and the two sons of Ācārya Sudarśan Suri,
who himself was murdered in the temple along with all the disciples to whom he was lecturing
at the time.
 5

Subject Matter
The work is broadly divided into four Cantos (Prakaraṇas) covering 6 categories of
knowledge:—
1. puruṣākāra vaibhavam (sūtras 5 — 22) elucidating the glory of the Mediatrix —
the Divine Mother Mahā-lakṣmī, the intercessor between the Lord and the jīvas and
the conduit of Grace.
2. sādhanasya-gauravam (sūtras 23— 70) the glorification of spiritual practice; the
taking of refuge.
3. tad-adhikāri-kṛtyam (sūtras 80 — 307) the code of conduct for one who takes
refuge.
4. asya-sat-gur-upasevanam (sūtras 308 — 365) the relationship between the preceptor
and the disciple.
5. hari-dayāṁ-ahetukīṁ (sūtras 366 — 406) the spontaneous redemptive Grace of the
Supreme Lord.
6. guror-upāyatām (sūtras 407 — 463) the role of the preceptor in helping the aspirant
to cross samsāra.

Another method of classifying the subject matter is to group it under 9 headings:—

1. The magnitude of Mahālakṣmī’s intercession (sūtras 5 — 22)
2. The path of surrender (sūtras 23 — 114)
3. The relativity of the other means of liberation (sūtras 115 — 141)
4. The absolute reliance upon the Lord (sūtras 141 — 242)
5. The code of conduct to be followed by the Prapanna, with an understanding of Vedic
teachings. (sūtras 243 — 307)
6. The qualifications of the preceptor (sūtras 308 — 320)
7. Interacting with the preceptor (sūtras 321 — 365)
8. Spontaneous Grace (sūtras 366 — 406)
9. Liberation (sūtras 407 — 463)
 6

śrīmate rāmānujāya namaḥ

Srīvacana Bhūṣana
The Ornament of Auspicious Teachings
1. Scriptural Authority.
1. vedārtha maṟuti-yiṭuvatu smruti-itihāsa-purāṇaṅkaḷāle.
1. The meaning of the Vedas is revealed by means of the Smṛtis, Itihāsas and Purāṇas.

Smṛtis are the law books and texts dealing with regulations.
Itihāsas are the two epics Rāmāyaṇa and the Mahābhārata.
Purāṇas are the 18 books which deal with mythology, legends, history and the specific worship of
the Gods — Viṣṇu and Siva.

2. smrutiyālē pūrva-bhāgattil-arttam aṟutiyiṭakkaṭavatu maṟṟai yirandālum uttara-

bhāgattilarttam aṟutiyiṭakka ṭavatu.
2. The meaning of the “earlier portion” [of the Vedas] is established by Smṛti the
meaning of the “later portion” is established by the other two [Itihāsas and Purāṇas].

The subject matter of the Vedas is divided into two parts. The “prior portion” of the Vedas is the
Karma-Kāṇḍa or the section dealing with rituals, their interpretation and their application; also
known as Mimāṁsa. The “latter portion” is the Jñāna-kāṇḍa or Vedānta (Upaniṣads), the section
dealing with wisdom and theology, Lokācārya in this treatise deals with the purport of the latter.
The Smṛtis aid the proper application of Karma-Kāṇḍa, whereas the Purāṇas and Itihāsas are more
useful for comprehending the Brahma-Kāṇḍa.

3. ivai yirandālum vaittuk-koṇḍu itihāsam prabalam.

3. Of the two [Itihasas and Purāṇas], Itihāsas are more important.

“Important” means that they carry more weight in terms of their authority in matters of dharma
when discrepancies arise.

4. attālē adu muṟpaṭṭadu.

4. On account of this, they are placed first [in the compound].

The verse referred to is:—

itihāsa-purāṇābhyām vedam upabhrumhayet (source unkown)
The epics and the Purāṇas elucidate the teachings of the Vedas.

5. itihāsa-śreṣṭhamāṇa śri-rāmāyaṇattāl ciṟaiy-irundavalēṟṟañ collukiradu:

mahābhārattatāḷ dūta-pōnavān ēṟṟañ collukiradu.
5. The best of the two epics, the Rāmāyana, glorifies the “captive one”; the
Mahābhārata glorifies the “one who acted as the mediator.”

The central protagonist of the Rāmāyana is the Goddess Sīta who was abducted and imprisoned
by Rāvana. It must be noted that Sīta accepted captivity out of her own free will in order to secure
 7
the release of numerous celestial beauties that were kept imprisoned by Rāvana. Sīta is the Great
Goddess who could have destroyed Rāvana merely by a divine command but chose not to in
order to bestow her Grace in abundance.

The central protagonist of the Mahābharata is Kṛṣṇa who was sent as ambassador to Duryodhana
on behalf of the Pāṇḍavas, to mediate a peaceful solution to their conflict and to avoid war. Again
the Lord could have accomplished everything by His command but chose to play along with the
drama unfolding in order to bestow His Grace and demonstrate His simplicity and accessibility.

2. Glory of the Mediatrix and the necessity for mediation.

6. ivaiy-iraṇḍālum puruṣākara vaibhavam-um upāya vaibhavam-um colliṟṟāyiṟṟu,
6. These two [Itihāsas] establish the greatness of the puruṣākāra and the greatness of
upāya.

puruṣākāra — literally means “the maker of the puruṣa”. It signifies the one who mediates
between the jīva and the Lord. The doctrine of mediation is central to the theology of
Srīvaiṣṇavism.
upāya — literally “the means” indicates the method which leads to mokṣa of liberation from
suffering and rebirth.

7. Puruṣakāramām-potu krupaiyum pāratantryamum ananyārhatvamum veṇum.

7. [The traits] essential to the puruṣākāra (Lakṣmī) are:— compassion, total
dependence [upon the Lord] and not being subservient to another [other than the Lord].

8. Pirāṭṭi muṟpaṭap-pirindadu taṇṇuḍaiya krupaiyai veḷiyiṭukaikkāka. Naḍuviṟ

pirindadu pāratantryattai veḷiyiṭukaikkāka. Anantaram pirindadu ananyārhatvattai
veḷiyiṭukaikkāka.
8. The Goddess’ first separation revealed her compassion. Her total dependence [on the
Lord] is revealed in the second separation. The final separation revealed her non-
subservience to another.

In the Rāmāyana Sīta is separated from Rāma three times:—

(1) First she was abducted by Rāvana and imprisoned in śrī Lanka
(2) After her liberation Rāma sent her to the forest to undergo, the fire-ordeal because his subjects
doubted her chastity and
(3) Finally she left the earth at the end of the avatāra.
She demonstrated her compassion by liberating the maidens held captive and by demonstrating
her compassion unasked and unsolicited over the 700 odd demonesses that tormented her by
protecting them from the wrath of Hanumān. She demonstrated dependence on her Lord by being
obedient to Him without question when He suggests that she might have failed in her fidelity
during the period of her imprisonment; she tolerated the second separation and underwent the fire
ordeal. Finally, she demonstrates herself as not being subservient to anyone other than her Lord
when she desires to leave the earth and Rāma when the purpose of her incarnation had been
achieved.

9. samśleṣa viśleṣaṅkaḷ-iraṇṭilum puruṣākāratvam tōṟṟum.

9. Mediator-ship is manifested in both her union and separation.

Suffering in terms of human relationships only has relevance to mortals bound by Karma who
have to endure the results of their actions. In the case of the Goddess who is untouched by Karma,
her apparent sufferings are meant only to highlight her essential traits of mediatorship.
 8
10. samśleṣa daśaiyil īśvaraṟait-tiruttum: viśleṣa daśaiyil cetaṇait-tiruttum.
10. In the state of union [of the Goddess with the Lord], there is rectification of the
Lord, in the state of separation, there is rectification of sentient beings.

While in union with Her Lord, the Goddess exerts her influence on the Lord to bestow
compassion and to be reconciled with the jīvas: while separate from the Lord She influences the
jīva to return to the Lord.

11. iruvariyum tiruttuvatum upadeśattāle.

11. The rectification of both [the Lord and the jīva] is effected by means of counsel.

The Goddess influences only through counsel, not by command. This is important for
understanding that all of moral and ethical teachings in Indian spiritual systems are counsel based
and not command based as per the Abrahamic religions.

12. upadeśattālē iruvaruṭaiyavum karma-pāratantryaṅ kulaiyum.

12. By counsel, the dependence on [law of] Karma by both the Lord and the jīva is
annulled.

Without the mediation of the Goddess, the embodied jīva (jivātman) believes it’s welfare depends
upon the rewards of it’s good and bad deeds (karma-s) and the Lord is committed to the
management and administration of the Karmic consequences of deeds. The good counsel of the
Goddess assists both the jīva and the Lord in laying aside this karma-dependant relationship.

13. upadeśattālē mīḷāta-potu cetanaṇai aruḷālē tiruttum, iśvaraṇai aiḷkāle tiruttum.

13. If not rectified by counsel, the jīva is rectified by Grace: the Lord is rectified by [the
Goddess’] beguiling charms.

If the jīva is not convinced through the teachings of the Scriptures and the ācāryas then it will be
reconciled to the Lord through Divine Grace. The Lord is so in love with Mother Lakṣmi that He
does whatever she suggests.

14. aṟiyāda varttaṅkaḷai-yaṭaiya aṟivittu ācārya krutyat-taiyum puruṣākāra krutyat-

taiyum upāya krutyat-taiyum tāṇe yēṟiṭṭuk koḷḷakaiyāle mahābhārata-ttil upāya
vaibhavam-um colliṟṟāyiṟṟu.
14. The greatness of upāya is demonstrated in the Mahābhārata by Kṛṣṇa’s taking upon
Himself the duty of ācārya, revealing completely the teachings which were unknown
and [revealing Himself] both as puruṣākāra and upāya.

As ācārya, Kṛṣṇa is the teacher, mediator and the means to liberation for Arjuna. He gave him
detailed teachings and instructions, removed all barriers standing between them, and revealed
Himself to be the only means to ultimate well-being and liberation. And finally He suggests to
Arjuna:— “consider well, all that I have taught you and then do as you please!” (Gita 18:63)

15. Puruṣākārat-tukkum upāyat-tukkum vaibhavam-āvatu doṣattaiyum guṇahāni-

yaiyum pārttu upekṣiyātavaḷa vaṇrikke aṅgi-kārat-tukku avai taṇṇaiye paccaiyākkugai.
15. The greatness of puruṣākāra (Mediation) and upāya (method) lies in [the Lord’s]
not merely disregarding [the jīva’s] moral defects and lack of merit, but in actually
making these the very basis for the acceptance of the jīva [by the Lord].

Moral defects or doṣas refer both to the transgressions of commission as well as those of
omission — these become the very causes of Grace.
 9
16. iraṇḍu miraṇḍuṅ kulaiyaveṇum-eṇṟirukkil iraṇḍuk-kumiraṇḍum uṇḍāyiṟṟa-tām.
16. If it be said that it is necessary [for salvation] to remove both of these [the moral
defects and lack of merit], then both become [the Lord’s].

If the Lord should refuse to be reconciled with the jīva because of it’s defects and lack of merit,
then the Lord Himself could be accused of defect and lack of merit!

17. iraṇṭuṅ kulaintat-eṇṟirukkil ittalaik-kiraṇḍum uṇḍāyiṟṟa-tām.

17. If the jīva thinks that these two [moral defects and lack of merit] are to be removed
[before reconciliation] then these [defects and lack of merit] are the jīva’s indeed!

It is spiritual vandalism to consider that acceptance by the Lord necessitates the removal of one’s
defects and moral blemishes by the performance of various types of purificatory rites, religious
practices such as the recitation of mantras: it is an indication of the lack of merit when one fails to
contemplate one’s own weaknesses and the greatness of the Lord.

18. rākṣasikaḷ doṣam prasiddham.

18. The faults of the demonesses are well-known.

Sīta, imprisoned in the Aśoka garden by Rāvana was cruelly tormented by the Rākshasis. Yet, she
pleaded with Hanumān not to wreak revenge upon them, thus mediating for them on the very
basis of their faults and without their having actually requested this.

19. jitendriyaril talaivaṇāy āstika-agresaraṇāy “keśavasyātmā” eṇṟu kṛṣṇaṇukku

tārakaṇāy-irukkiṟa arjuṇṇukku doṣamē-teṇṇil bandhugaḷ pakkaḷ snehamum
kāruṇyamum vadapīdiyum.
19. The foibles of Arjuna, the sustainer of Kṛṣṇa, the “intimate friend of Kesava”,
foremost of believers, Master of those who have conquered their senses, were, for
example, sympathy for, and attachment to relatives and anxiety over killing them.

Even Arjuna had his personal and moral foibles, and these very foibles became the basis for
Kṛṣṇa’s acceptance of him. Arjuna had for example, demonstrated puritanical harshness in
rejecting the advances of the love-struck Urvaśi.

20. Draupadi-paripavaṅkaṇṭ-irundadu kṛṣṇāpi-prāyattālē pradhāna doṣam.

20. In the opinion of Kṛṣṇa, the main fault of Arjuna was the fact that he was indifferent
to the humiliation of Draupadi.

Arjuna and his four brothers sat silent while Draupadi was being humiliated by Duḥśāsana, who
attempted to strip her naked in front of all the assembled people. She was saved by Kṛṣṇa who
increased her sari length; Duḥśāsana was exhausted before the saris were!

21. Pāṇḍavarkaḷaiyum nirasikka prāptamāy-irukka vait tatu, draupadi-yuḍaiya

maṅgala-sūtrattukkāga.
21. Even though the Pāṇḍavas deserved to be destroyed, they were permitted to live
because of the sacred thread around the neck of Draupadi.

The sacred thread (maṅgala-sūtra or tāli) is the marriage token which signifies Draupadi’s
marriage to the Pāṇḍavas. Kṛṣṇa refrained from destroying the Pāṇḍavas for their lack of
defensive action because He did not want to see Draupadi become a widow.

22. Arjunaṇ-ukku dūtya-sāratyaṅkaḷ paṇṇiṟṟum prapatty-upadeśam paṇṇiṟṟum

ivaḷukkāga.
 10
22. It was only for her [Draupadi’s] sake of that Kṛṣṇa acted as an ambassador, drove
the chariot for Arjuna and gave instruction on Prapatti (taking refuge).

3. Taking refuge
23. prapattikku deśaniyamam-um kāla-niyamam-um prakāra-niyamam-um adhikāra-
niyamam-um phala-niyamum-ilai
23. There are no conditions of place, time, method, aptitude or any consideration of
results in the act of taking refuge (Prapatti).

24. viśaya niyamame yuḷḷadu.

24. The only consideration is that of the ultimate object.

The Lord Himself is the only object of taking refuge — He is the means as well as the end to be
obtained. Worldly people take refuge in all manner of insubstantial and equally impermanent
things like, spouse, children, careers, social status, property, assets, goals, ideology etc. But the
only object which is permanent, stable and substantial is the Lord Himself.

25. karmat-tukkup-puṇya-kṣetram vasantādi-kālam śāstrokta-aṅgaḷān atattat

prakāraṅgaḷ traivarṇikar eṇṟivaiy-eḷḷām vyavasthaṅkaḷ-āyirukkum.
25. For the performance of [Vedic] rituals one has to take into consideration the place
which must be auspicious, an [auspicious] time like spring, various adjuncts prescribed
in the different Scriptures, and one must also be a member of one of the three initiated
castes (Brāhmaṇas, Kṣatriyas and Vaiśyas)

26. “sa eṣa deśaḥ kālaḥ” eṇgaiyāle idukku deśakāla niyamam-illai.

26. [For taking refuge] there is no limitation of time and place, as it was said:— “This is
the place!”, “This is the time!”

The quotation is from the Rāmāyana with reference to Vibhīṣana’s taking refuge in Rāma. The
purport is that the place and time for taking refuge is appropriate whenever and wherever one is
inspired to do so.

27. ivvarttam mantra-ratnattil prathama-padattile su-spaṣṭham

27. This purport is clearly affirmed in the first word of the jewel of mantras.

The reference to the Dvaya Mantra, the mantra of taking refuge:—

śriman nārāyaṇa, caranau śaranam prapadye śrīmate nārāyaṇāya namaḥ.

The first word. “śrīman”, refers both to the Lord as the means (upāya) and the Goddess śrī (the
puruṣākāra), in an eternal & immutable relationship. This eternal and immutable relationship
transcending time and all limitations attests to the timeless and unconditional nature of taking
refuge.

28. prakāra niyati-yillai-yeṇṇum-iḍam eṅgum kāṇalām.

28. Everywhere [in the Scriptures] it can be verified that there are no stipulations
whatsoever regarding the method of taking refuge.

29. Draupadi snātaiyāy-aṇṟe prapatti paṇṇiṟṟu arjuṇaṇ naḍuvē-iṟe ivvardaṅ keṭṭadu.

29. It was in an impure state that Draupadi took refuge. Arjuna listened to the teaching
on this [doctrine of surrender] while in the midst of vile people.
 11

Draupadi took refuge in Kṛṣṇa when Duḥśāsana was attempting to disrobe her in the assembly
hall. At that time, she was wearing only one cloth because she was menstruating. Kṛṣṇa gave
Arjuna the teaching on Prapatti, (Bhagavad-Gita 18.6) on the battle-field, surrounded by
malicious people.

30. āgaiyāḷ śudhy-aśudhikaḷ-iraṇḍum teṭa-veṇḍā, irunda-paṭiye adhikāriyām iddaṇai.

30. Therefore, it is not necessary to consider either purity or impurity:— whatever one’s
condition be — it is an appropriate state.

31. ilviḍattilē vēlveṭṭip-piḷḷaikkup piḷḷai aruḷicceyda vārttaiyai smarippatu.

31. One is reminded of the remarks of [Nam]Piḷḷai to [Velveṭṭi]Piḷḷai in this matter.

Nampiḷḷai was the teacher of Piḷḷai Lokācārya’s father. He is reported to have said:—
“For a pure person, impurity is irrelevant: for an impure person purity too is irrelevant.”

One day Velveṭṭi Piḷḷai remarked that Rāma had observed some procedural formalities such as
facing east etc., when taking refuge in Varuṇa before crossing the ocean — Nampiḷḷai replied that
Rāma had done so, simply as a matter of protocol, given his rather orthodox background and not
as something mandatory.

32. adhikāri-niyamam iṇṟikke yoḷindapaḍi yeṇṇaṇṇil, dharma-putrādi-galum

draupadiyum kākam-um kāliyan-um śri gajendrāḷvāṇ-um śri vibhiṣaṇāḷvān-um
perumāḷum ilaiya- perumāḷum toṭakkamāṇ-avargaḷ śaraṇam pukurukaiyāḷe adhikāri-
niyamam illai.
32. That fact that there is no consideration of eligibility [in taking refuge] is
demonstrated by these examples:— Yuddhiṣṭhira and his brothers [the five Pāṇḍavas],
Draupadi, the demon-crow [Kākasura], Kāliyan (the dragon king), Gajendra [the
elephant king], Vibhīṣana, the Lord [Rāma]. the younger Lord [Lakṣmana] and others:
as all these had taken refuge, there is no prerequisite conditions for it.

All of the above-mentioned took refuge at some stage, as follows:—

• Yuddhiṣṭhira and his brothers took refuge in śri Kṛṣṇa before the commencement of the war.
• Draupadi took refuge in Kṛṣṇa during the episode of her attempted humiliation.
• The demon-crow attacked Sita and when Rāma was about to kill it, Sita interceded and its
life was spared.
• The wives of the dragon Kaḷiyan took refuge in Kṛṣṇa on his behalf and his life was spared.
• Gajendra surrendered to Viṣṇu as he was about to be drowned by the crocodile.
• Vibhīṣana took refuge in Rāma before the assault on Laṅka.
• The Lord Rāma took refuge in Varuṇa the king of the sea before attempting to cross on the
way to war.
• Lakṣmana took refuge in his elder brother Rāma on the eve of their departure to the forest.

33. phala-niyamam-iṇṟikke yoḷintapaṭi yeṇṇiṇṇil: dharma-putrādi-gaḷukkup phalam

rājyam. Draupadi-kkup phalam vastram. Kākattukk-um kaḷiyaṇukkum phalam prāṇam.
śrī gajendrāḷvāṇukkup phalam kaiṅkaryam: śri vibhiṣaṇāḷvāṇukkup phalam rāma-
prāpti. Perumāḷukku phalam samudra-taraṇam iḷaiya-perumāḷukku phalam
rāmānuvṛtti.
 12
33. The absence of conditioning pertaining to results is illustrated by the following
examples:— a Kingdom was obtained by Yuddhiṣṭhira and his brothers, [limitless]
clothing was obtained by Draupadi: continued existence was obtained by the demon-
crow and Kaḷiyan: service was obtained by Gajendra; Vibhīṣana obtained Rāma
Himself; The Lord [Rāma] obtained permission to cross the ocean and the younger
Lord [Lakṣmana] obtained constant attendance on Rāma.

Each of the above sought different fruits as the result of their prapatti. The Pandavas sought the
aid of Kṛṣṇa in retrieving their kingdom. The Asura who, desiring to make love to Sita took the
form a crow, although, he pecked at Sita’s breadt and caused bleeding was spared by Rāma when
he took refuge with Him. Vibhīṣana surrendered to Rāṁa in order to obtain admission to His
camp. Rāma Himself performed prapatti to Varuna, king of the ocean seeking his assistance in
crossing the ocean to śrī Lanka.

34. viśaya niyamam āvadu guṇa pūrtti-yuḷḷa viṭame viśayam āgai pūrtti-yuḷḷadum
arcāvatāra-ttilē.
34. The only consideration [for taking refuge] is the Person [in whom refuge is sought];
the Person should be one who is perfect in respect of qualities, and such perfection is
found in the arcāvatāra (the iconic manifestation of the Lord).

According to the theology of the Pañcarātra, the Lord, by dint of His power of omnipresence and
compassion enters into an icon which has been made according to the Scriptural injunctions, and
abides there to receive the worship of the devotees and to bestow Grace. In this form the Lord is
accessible to all.

35. āḷvārgaḷ pala viṭaṅgaḷilum prapatti paṇṇiṟṟum arccāvatārattilē.

35. The āḷvārs, in many places, took refuge in the iconic manifestation.

36. “pūrṇam” eṅgaiyāle yellā guṇaṅgalum puṣkaḷaṅgal.

36. “Fullness” [declared in the Upaniṣads], means possession of all positive qualities in
plenitude.

The Upanisads declare:—

pūrṇam adaḥ pūrṇam idam pūrṇāt pūrṇam uducyate, pūrṇasya pūrṇam ādāya pūrṇam eva
avasiśyate.
That is Perfect this is Perfect, from the Perfect, Perfection arises. Having subtracted Perfection
from the Perfect, the Perfect alone remains.

4. The theological manifestations.

37. prapattikk-apekṣitaṅgalāṇa saulabhyātikaḷ iruṭṭaṟaiyie viḷakkup-pōlē prakāśip-
padiṅge.
37. Requirements for taking refuge, [such as the qualities of] accessibility (saulabhya)
and others (graciousness — sauśīlya and tender solicitude — vātsalya) are displayed
here [in the holy icon] like a light [shining in the dark].

The “requirements” are the practical aspects of taking refuge. The Pāñcarātra Āgama declares:—
nirākāre tu deveśe nārcanam sambhave nṛṇām |
na ca dhyānam na ca stotram tasmāt sākāram arcayet ||
A Deity devoid of form cannot be worshipped by humans, It cannot be meditated upon nor
praised. Therefore one should worship only God with Form. (Vishnu Samhita 3:5-8)
 13
38. pūrttiyaiyum svātantryat-taiyum kuḷaittuk-koṇḍu taṇṇai anātarik-kiṟavargaḷait
tāṇā-tarittu niṟkiṟaviṭam.
38. Disregarding both [His] plenitude and [His] independence, He [the Lord] appears
here [in the icon], out of great compassion even for those who are indifferent to Him.

39. bhū-gata-jalam pōlē antaryāmitvam; āvaraṇa-jalam pōlē paratvam; pāṟkaḍal-pōlē

vyuham; perukkāṟu pōlē vibhavaṅgal; atilē teṅkiṇamaṭukkaḷ pōlē arccāvatāram.
39. The Lord dwelling within the heart (antaryāmin) is like the waters deep in the earth
[not easily accessible]; the transcendent aspect of the Lord (parattva) is inaccessible
like the oceans surrounding the earth; the fourfold hypostatic manifestation (vyūhas—
Vāsudeva, Saṅkarṣaṇa, Pradyumna and Aniruddha) is [as inaccessible] as the milk-
ocean; the Divine Descent (avatāra — vibhava) is like rivers only periodically in flood
[but generally dry], but the icon (arca-avatāra) is like the deep pools in such rivers,
easily available for use at all times.

The doctrine of these five theological manifestations of the Supreme Godhead is central to the
metaphysics of the Pañcarātra āgama.

5. Persons eligible to take refuge in the Icon.

40. idutāṇ śāstraṅgaḷāl tiruttavoṇṇāte, viṣayāntaraṅgalilē maṇḍi vimukarāy-pōrum
cētanarkku vaimukhyattai māṟṟi ruciyai viḷaikkak-kaṭavatāy, ruci piṟantāl upāyamāy,
upāya parigraham paṇṇiṇāl bhogyamumāy irukkum.
40. To one who is not rectified by the [teachings of the] Scriptures, distracted by the
various sense-objects, and abiding in a state of antipathy, this [icon] indeed, produces a
taste which converts one’s antipathy. In producing a taste [for spiritual experience], it
acts as a means (upāya), but after having [initially] been used as a means, it becomes an
enjoyment in itself.

The iconic manifestation through its beauty and mystery succeeds where the vociferous Scriptures
fail. Many people have been attracted to spiritual life by these icons and the temples and their
festivities. Initially they serve to attract people and then they become an enjoyment in themselves.
The taking of refuge is well served by the lord’s presence in an easily accessible tangible object
and arcāvatara provides such an object.

41. itil prapatti-paṇṇum adhikārigaḷ mūvar.

41. Three [kinds of] persons are eligible to take refuge in the Icon.

42. ajñārum, jñānātikarum, bhakti-paravaśarum.

42. The uninformed, the well informed and those given to spontaneous devotion.

43. ajñānttāle prapannar asmatātigaḷ: jñānātik-yattāle prapannar pūrva-ācāryargaḷ:

bhakti-pāravaśyattāle prapannar āḷvārgaḷ.
43. The uninformed are like the generality of us: the former Preceptors took refuge on
account of their being well informed: the āḷvārs are Prapannas by their being absorbed
in the ecstasy of devotion.

The uninformed are the majority of people who do not understand the nature of the human
condition and the means to happiness and in addition are ill-equipped to follow the other paths to
liberation, they therefore, are eligible to take refuge in the Lord via the Icon. The previous great
Preceptors such as Nāthamuni, Yāmunācārya and Rāmānuja were well-informed about the human
 14
condition and all the means to liberation but discarded them all as being opposed to the
quintessential nature of the jīva, preferring instead to take refuge. The āḷvārs were so overcome by
spontaneous devotion and absorbed in ecstasy that they could not steady themselves to perform
the formal rigmarole required for the other paths to Liberation.

44. ippaṭic collukiṟatum ūṟṟattaip-paṟṟa.

44. It is said thus by reference to the primary characteristic [of each].

All the three characteristics of ignorance, wisdom or spontaneous devotion may be present in
Prapannas in varying degrees, but one is usually characterised by the predominant characteristic.

45. im-mūṇṟum mūṇṟu tatvattaiyum paṟṟivarum.

45. These three (kinds of Prapannas) are related to the three tattva-s (realities)

The three tattva-s are — acit (insentient matter), cit (sentient beings) and īśvara (the Lord), the
characteristic of acit is ignorance, knowledge is the characteristic of cit, and devotion is principle
characteristic related to īśvara from the individual’s perspective.

46. “eṇṇāṇ ceykēn” eṇkiṟa-viṭattil immūṇṟum-uṇḍu.

46. All these [three] are included in, “What can I do?”

The reference is to Nammāḷvār’s Tiru-vāi-moḷi 5.8.3. —

“What can I do? Who is going to protect me? What are you doing to me? I don’t have
any desire for anyone except you, O Lord reclining in Kumbhakonam surrounded by a
compound-wall beautifully embellished! Whatever days there are in my life-time, let them
be spent at (your) feet. Please see that these days are spent clinging to your feet!”

Here Nammāḷvār at first expresses confusion and insecurity, he then recognises that the Lord has
taught that He alone is the means and the end; and finally he allows himself to be overwhelmed
by spontaneous and passionate devotion towards the Lord.

47. aṅgu oṇṟaippaṟṟiy-irukkum.

47. There [in that passage] it concerns one [characteristic] in particular [ie. devotion].

48. mukhyam aduve.

48. That is the most important one.

49. “avidyātaḥ..........” eṅkiṟa ślokattilē immūṇṟum colliṟṟu.

49. These three are mentioned in the verse beginning, “By ignorance .........

From a casual composition of Bhaṭṭar:— “The blessed sage Saunaka explained the inner meaning
of the secret mantra called Jitantā as ‘Either by ignorance of the god, by complete knowledge of
the god, or by the abundance of one’s own devotion in the case of those who do not know any
other means, for them Hari is both the means and the end”.

50. “idam śaraṇam ajñāninām.”

50. “This is the refuge of the ignorant”.

There is also this verse in the Lakṣmi Tantra (17.100):—

“This is the refuge for the ignorant, for the wise, for those who desire to cross (the ocean
of Samsāra) and for those who desire immortality.”
 15
6. Prapatti — Taking Refuge
51. bhakti-taṇṇilē avastāpedam piṟandavāre idudāṇ kulaiyak kaṭavatāy-irukkum.
51. When devotion reaches a certain stage, it [Prapatti] may become redundant.

52. taṇṇaip pēṇavum paṇṇum tarikkavum paṇṇum.

52. And it may also induce one to attempt to nourish and sustain oneself.

Out of extreme devotion, one may like the āḷvārs, do things which are not compatible, with
Prapatti such as striving to obtain the Lord or turning away from Him when He delays in
appearing. Examples of this are Periyāḷvar Tiru-moḷi 3.7.8 and Tiru-vāi-moḷi 6.2.2. In the former,
Periyāḷvar portrays a young woman who has lavishly beautified herself in the hope of attracting
the Lord. In the latter, Nammāḷvar speaks as a lady hurt by her lover’s delay in coming. When the
lover (the Lord) does finally arrive she tells Him to go away, to go to his other ladies, so charming
and enjoyable.

53. inda svabhāva viśeṣaṇgaḷ kaḷyāṇa guṇaṅgaḷilum tiruc-caraṅgaḷilum tiru-

nāmaṅgḷilum, tiruk-kuḷa-locaiyiluṅ kāṇalām.
53. These conflicting attitudes may be seen with regard to the impact of the auspicious
attributes, the divine weapons, the divine names and the sound of the divine flute.

The Supreme Lord is the same at all times, but the attitudes of the God-lovers are always
fluctuating. At one time the divine attributes soothe and console and at other times they torment.
For example in Nacchiyār Tiru-moḷi 8:3 Aṇḍāḷ felt compelled to sustain herself in her cherished
Lover’s absence, by singing about His auspicious attributes. Whereas Nammāḷvār’s mental agony
is reflected in Tiru-vāi-moḷi 8-1-8 where he feels both tantalised and tormented by the Lord’s
attributes.

54. idutaṇṇaip-pārttāl pitāvukkup putraṇeḷuttuvāṅgumā pōlē yiruppatōṇṟu.

54. When one looks at this, it appears to be like a son asking his father for a written
undertaking of protection!

The essential relationship between jīva and Lord guarantees the lord’s protection; thus, seeking
assurances of protection from the Lord, is like a grown son asking his father for an insurance
policy in regard to his upbringing, regardless of the fact that the father has already fulfilled his
paternal duty without any prompting or compulsion. A Prapanna who tries to compel God to save
him through his importuning is guilty of hubris in that he expects God to be at his beck and call.
Bargaining with God is impious, disloyal and insolent.

55. idu taṇṇakku svarūpam taṇṇaip poṟātoḷikai.

55. The peculiarity of this [Prapatti] is in not tolerating its being regarded as a ‘means’.

Prapatti is not to be taken as a means for attaining the Lord such as Bhakti, Jñāna or Karma
Yogas.

56. aṅgam taṇṇaiy-oḷintavaṟṟaip poṟātoḷikai.

6. Its adjunct is not tolerating anything other than itself.

Prapatti, unlike other means, such as Bhakti Yoga, does not have any adjuncts (anga) such as the
personal effort of the aspirant and Scriptural sanction for such practice.

57. upāyam taṇṇaip poṟukkum.

57. The upāya tolerates itself.
 16

The Lord as the Ultimate Means and the End needs no assistance in Liberating sentient beings but
has to tolerate these “indirect” means to His attainment such as Bhakti, Jñāna and Karma Yogas
as well as the personal effort of the individual aspirants.

58. upāyāntaram iraṇḍaiyum poṟukkum.

58. The other upāyas tolerate both [a means and an end].

Bhakti Yoga etc. can accommodate both the theory of attainment and the practice of the aspirant.

59. idu iraṇḍaiyum poṟādu.

59. This one tolerates neither [a means nor an end].

In respect of the Lord who is the Ultimate Means, both the means and the end are the same.
Prapatti is a mere conveyor and thus does not accommodate any other ancillary means nor does it
consider itself as a means at all.

60. phalattukku ātma-jñānamum apratiṣedhamumē vēṇḍuvadu.

60. Only knowledge of Self and non-refusal are necessary to obtain the results.

The question may be raised as to whether the supplicant need not possess some degree of merit,
granting that Prapatti is not a means. The answer is that only two conditions are required for
Prapatti, these are; (1) a basic understanding and conviction that one is the sole servitor of the
Lord, subject to His exclusive protection and (2) to then refrain from obstructing the influx of the
Lord’s Grace by remaining in a state of passive quiescence (apratiṣedha).

61. allātapōdu bandattukkum pūrttikkum kottaiyām.

61. If this is not so, it would be a defect in the relationship [of the jīva to the Lord] and
[the Lord’s] perfection.

Knowledge of the Self is knowledge of one’s being śeṣa to the Lord. A śeṣa is something that
exists solely to serve the purposes of another, an adjunctive. Everything in the universe exists to
serve the purposes of the Lord who is the substantive or śeṣi. Thus, the only requirement for
Salvation is that the jīva resumes its natural disposition toward the Lord, any other requirement
would be a fault and not a virtue.

62. āpattaip pōkkikkoḷḷu-kiṟomeṇṟu pramittu attai viḷaittukkoḷḷā toḷikaiyē vēṇḍuvadu.

62. Under the erroneous impression of warding off calamity [through self-effort in
achieving Salvation], one should not cause calamity by trying to avoid it.

Apprehending the enormity of the problem of Mokṣa on the one hand and the danger of re-
immersion in the ocean of Samsāra on the other, one may out of desperation try to bolster one’s
chances of Mokṣa by resorting to other means such as propitiation of the Lord. By doing this one
will be courting a greater danger — the effacement of one’s true nature of exclusive dependence
upon the Lord.

63. rakṣanattuk-kapekṣitam rakṣyatvānumatiye.

63. Protection simply requires submission to being protected.

64. ellā vupāyattukkum poduvākaiyālum, caitanyakārya mākaiyālum, prāpti daśaiyilum

anuvarttikkaiyālum, — svarūpātirēkiy-allāmaiyālum acit-vyāvrutta veṣattai sādhanam-
ākkavoṇṇādu.
 17
64. This activity [submission to protection], which is a conscious choice, cannot be
considered a means since —
(a) it is common to all means;
(b) only sentient beings can undertake it
(c) it is valid even in attainment and
(d) it does not contradict the [jīva’s] essential nature.

The Lord is said to await the desire of the subject for His protection — rakṣyāpekṣam pratīkṣate
— the desire on the part of the individual struggling in Samsāra of course is nothing more than a
realisation of the futility of one’s efforts and simply surrendering to the Lord. This modus
operandi is the most suitable because of the above reasons.

65. acitvyāvruttikku prayōjanam, upāyttil-upakāra smrutiyum upeyattilukappum.

65. The reason why a sentient being is different from the insentient is that [the sentient
being] may constantly be mindful of the assistance given by the upāya (the Lord), and
the [awareness of] enjoyment in union [with the Lord].

66. “uṇmaṇattāl eṇṇiṇaintiruntāy” ēṇgiṟapaṭiyē prāptikku upāyum avaṇ niṇaivu.

66. In the text — “What are you thinking of?....” His [the Lord’s] thinking is the means
of attainment.

The reference is to Tirumangai Aḷvār’s Periya-Tiru-moḷi 2.7.1, wherein the āḷvār, playing the role
of a mother, is pondering the helpless condition of her daughter, who is enraptured by the Lord:—

“A girl whose face is like the shining, brilliant moon, she who was born of the nectar of the
lilies, a charming girl of the Koḷḷi hills, even though she knew that this Goddess (Lakṣmi) is
seated on your chest, she became enamoured [of you], tell me, O Lord, what have you been
thinking in your mind, about this girl who has made supplication at Your feet?”

67. adu-tāṇep-pōdum uṇḍu.

67. That, indeed, is at all times.

If neither surrender (Prapatti) nor personal merit (punya) is considered as a means to salvation
then what is? The answer is that the Lord is eternally mindful of the jīva at all times and it is this
very mindfulness that is the Divine Grace which bestows salvation.

68. adu palippatu ivaṇṇiṇaivu māriṇāl.

68. When one’s attitude has changed, it becomes operative.

When the jīva finally gives up the idea of self-redemption and metaphysical struggling, then the
Lord’s Grace comes flooding down.

69. “antima kālattukut tañcam-ippōdu tañcameṇen kira niṇṇivu kulaikai” enṟu jīyar-
aruḷicceyvar.
69. Nañjiyar has said:— “The refuge at the moment of death is to give up the concern
about refuge!”

Once when Nañjiyar was visiting a sick Śrīvaiṣṇava on his death-bed, he was asked:— “What is
our refuge at the time of dying?” The Jīyar responded that total cessation of concern about refuge
would afford the requisite conditions for the operation of Salvific Grace! Sentient beings should
be passively dependent toward the Lord, just like the insentient.
 18
70. prāptāvum prāpakaṇum prāptikkuḷukappāṇum avaṇe.
70. He [the Lord] is the one who benefits, the one who causes the union and the one
who enjoys upon unification.

The individual cetana is not the real beneficiary through the act of Salvation, it is the Lord who,
as Proprietor of everything reaps the joy of reclamation and enjoyment of the lost property
restored to Him.
7. Dependence on the Lord (paratantrya).
71. svayatna nivrutti pāratantrya phalam, svaprayojana nivrutti śeṣatva phalam.
71. The result of [the realisation of] dependence on the Lord (paratantrya) is the
cessation of self-effort; the result of acknowledging one’s being an attribute (śeṣatva)
is the cessation of self-enjoyment.

Self-effort and self-enjoyment are inherent in the individual jīva fully capacitated by the lord for a
career of activity, by virtue of its ability to act and to enjoy the rewards of its actions. These two
can only be eliminated when one realises one’s exclusive dependence upon the Lord
(paratantrya) and that one exists solely to serve the purposes of the Lord (ananyārha śeṣatva).
When these two characteristics are fully realised and actualised then the selfish imperatives of
self-effort and self-enjoyment can be redirected into selfless service of the Lord and the world
without any tinge of personal egoism and desire for reward.

72. para-prayojana pravrutti prayatna phalam, tat viṣaya-prīti caitanya phalam.

72. Then, the result of [the cetana’s] continued self-exertion is the working out of the
Supreme one’s purpose, the fruit of enlightenment is The Lord’s pleasure.

It may be asked whether it is possible for the embodied jīva to give up all action? — the reply is
that all actions performed should be done to further the Lord’s own intentions (loka-saṅgraha),
the enjoyment of attaining the Lord is His own enjoyment.

te prāpnuvanti māmeva sarva bhūta hite ratāḥ — Gīta 12:4

Intent on the welfare of all beings — they come to Me alone.

8. Attributes of the jīva

73. aham-arttat-tukku jñāna-ānandaṅgaḷ taṭastam-eṇṇumpaḍi dāsyamiṟe antaraṅga
nirūpakam.
73. Knowledge and bliss are also attributes [of the jīva], but its singular distinguishing
characteristic is servitude (dāsyam).

Consciousness or sentience distinguishes the jīva from insentient matter. Knowledge and bliss are
characteristics common to both the jīva and the Lord. Servitude distinguishes the jīva from the
Lord just as Lordship distinguishes the Lord from both the sentient and the insentient.

74. idudāṇ vantēriyaṇṟu.

74. This, indeed, is not imposed [upon the jīva] from the outside.

In other words it is natural to the conditioned entity. Every person in the world stands in the
relationship of servitor to someone or something else. Parents to their children, politicians to their
voters, workers to their bosses, shopkeepers to their customers, doctors to their patients, pet lovers
to their pets, farmers to their animals etc.
 19
75. svātantryamum anya-śeṣatvamum vanteṟi.
75. Independence and allegiance (śeṣatva), to another [other than the Lord] are
antithetic [to the quintessential nature of the jīva].

The twin convictions of personal independence and the desire to seek self-fulfilment by serving
another for personal gain is antithetic to the quintessential ontological nature of the jīva.

76. śeṣatva-virodhi svātantryam tacceśatva-virodhi tat-itara-śeṣatvam.

76. Independence negates dependence [upon the Lord] allegiance to another obstructs
servitude to That One [Kṛṣṇa].

As long as we are convinced that we are independent and capable of achieving success and
happiness by our own efforts we will be incapable of taking refuge in Kṛṣṇa. And as long as we
are convinced that happiness can be achieved by serving another we will never have the time to
serve the Lord.

77. ahaṁkāram-ākiṟa ārppaittuṭaitāl ātmāvuk-kaḷiyāta-pēr aḍiyāṇ-eṇṟiṟe.

77. When the bonds caused by the sense of individuality (ahaṁkāra) are broken, the
eternal name of the jīva is “servant” (aḍiyān).

Seeing that it is impossible while living in the relative world to refrain from serving others, the
skilful way to do this is to realise one’s ontological position and then adjust one’s perception:—

“He who sees Me everywhere and everything in Me;

I am not separated from him and he is never separated from Me”. Gita 6 :30

So by seeing Kṛṣṇa in everything and everyone then our service to them will be transformed into
service to God.

9. Self-identity
78. grāma kulātikaḷāl varum pēr anārtta hetu.
78. Identifying with reference to one’s village, family and the like is cause for calamity.

Naming oneself with reference to one’s village, family, caste or profession is a mark of the
ahaṁkāra — deluded sense of individuality and self-pride, and veils the essential attribute of the
jīva which is servitude; hence after initiation all Vaiṣṇnavas are given a name of the Lord with the
suffix dāsa (m) or dāsi (f) — meaning “servant of God”.

79. “ekānti vyapadestavyaḥ”

79. “ekānti (one who is totally dedicated) should be defined”

There is a verse in the Pañcaratra Agama-s prohibiting the Prapanna from identifying in this way
— to the supplicant the Lord Viṣṇu is everything, family village, clan and all else.

10. Upāya and self-effort.

80. upāyattukku, pirāṭṭiyaiyum draupadiyaiyum tirukkaṇṇa-maṅgaiy-āṇḍānaiyum pōlē
yirukka veṇum upeyattukku iḷaiya perumāḷaiyum periya-vuḍaiyāraiyum piḷḷai-tiru-
naṟaiyūr-araiyaraiyum cintayantiyaiyum pōlē yirukka veṇum.
80. As to upāya (method), one should be like the Goddess, (Sita) Draupadi and Tiruk-
kanna-mangai-āṇḍān; as to the upeya (goal), one should be like the younger Lord
(Lakṣmana), Periya-vudaiyār (Jatāyu), Piḷḷai Tiru-naraiyur Araiyar and Cintayanti.
 20

81. pirāṭṭikum draupadikkum vāci śaktiyum aśaktiyum.

81. The difference between the Goddess Sītā and Draupadi [was that] one had power
and the other was powerless.

Sita, being imprisoned by Rāvaṇa had the capability to liberate herself with her own extra-
ordinary powers but she chose not to employ them. Instead she told Hanuman that it was befitting
a warrior of the calibre of Rāma to come to Lanka to rescue her.
Draupadi on the other hand while being humiliated by Duḥśāsana was powerless to protect
herself. She simply submitted to the Grace of śrī Kṛṣṇa who then extended her sari and prevented
her from being stripped naked in the assembly hall.

82. pirāṭṭi svaśaktiyai viṭṭāḷ, Draupadi lajjaiyai viṭṭāḷ tirukkaṇṇa-maṅgaiy-āṇdān

savyāpāratti viṭṭāḷ.
82. The Goddess (Sītā) relinquished her power, Draupadi relinquished her modesty
Tiru-kaṇṇa-maṅgai Aṇḍān relinquished his self-effort.

Aṇḍān one day observed two servants fighting over their dogs. The one man had struck the other
man's dog after his own dog was injured in a dog-fight. The owner of the struck dog retaliated by
killing the other servant and then himself committing suicide. Aṇḍān concluded that if an owner
of a dog will go to that extent to protect his dog, there is no limit to what the Lord will do to
protect the jīva. Thus, Aṇḍān forthwith renounced all self-effort toward salvation.

11. Selfless service.

83. paciyarāyiruppār aṭṭacōṟu muṇṇa veṇum aṭukiṟa cōṟu muṇṇa veṇum eṇṇumā pōlē
kāṭṭukkup pōgira pōdu ilaiya perumāḷ piriyil tariyāmaiyai muṇṇiṭṭu, āḍimai ceyya
vēṇum ellāvaṭimaiyum ceyya vēṇum ēvikkoḷḷavum vēṇum eṇṟār paṭaiviṭṭil pukunta-
piṇpu kāṭṭil taṇiyiṭattil svayam pākattilē vayiṟṟaip-peruk-kiṇapiyāle oppuṇuṇṇa māṭṭāde
oru tirukkaiyāle tiru-veṅkoṟṟak-kuṭaiyaiyum oru tirukkaiyāle tiru-veñcāmarattaiyum
darittu aḍimai ceytār.
83. When Rama set out for the forest to fulfil the conditions of his exile, the Younger
Lord (Lakṣmana), being unable to bear separation chose to accompany him and to serve
him in every possible way applying himself selflessly without thought for his own
needs. With none to compete with him for service, Lakshmana developed an insatiable
appetite for service, like a person who cooks his own food with none to share it, eating
all the food prepared — all the remnants as well as all the food currently prepared so as
not to waste any, thus inflating his capacity to eat. After returning to the capital
Ayodhya [after the period of exile had expired] he was incapable of sharing his
food/service with others — Bharata and Satrughna each rendered a particular service
but Lakshmana being insatiable took up the holy white umbrella in one blessed hand
and the holy white fly-whisk in the other.

84. periya-vuḍaiyārum piḷḷai-tirunaṟaiyūr-araiyarum uṭampaiy-upekṣittārkaḷ

cintayantikku uḍampu taṇṇaṭaiye pōyiṟṟu.
84. Periya-vuḍaiyār and Piḷḷai Tiru-naraiyur Araiyar disregarded their bodies; the body
of Cintayanti perished of itself.

Periya-vuḍaiyār (the great vulture king, Jaṭāyu) was a friend of Rāma's. Sita called out to him as
she was being transported in Rāvaṇa’s vehicle. Jaṭāyu counselled Rāvaṇa to return Sita, however
Rāvaṇa refused. Thereupon the aging Jaṭāyu decided to fight Rāvaṇa to the death in an attempt to
 21
rescue Sita — knowing full well that he could not win. Jaṭāyu was mortally wounded in the
ensuing combat.
Piḷḷai Tiru-naraiyur Araiyar was attending the worship of Veda-nārāyaṇa in Tiru-nārāyaṇa-puram.
Some heretics set fire to the thatched roof of the temple, all the devotees fled the scene but Piḷḷai
and his family clung to the icon trying to dislodge it from its pedestal so that they could save it.
They all died in the conflagration.
When śrī Kṛṣṇa played on his flute all the Gopis that could, would go to him, an unnamed Gopi,
unable to do so simply expired upon hearing Kṛṣṇa’s flute and thus was known as Cintayanti (the
one who contemplates).
85. upāyattukku śaktiyum lajjaiyum yatnamum kulaiya vēṇum upēyattukku prēmamum
taṇṇaip pēṇāmaiyum tariyāmaiyum vēṇum.
85. As to the Means (upāya), self-consciousness and self-effort must be renounced; as
to the Goal (upeya), love, that is not directed to self-gratification and impatience [in the
state of separation] are necessary.

Sita renounced her power of self-protection, Draupadi, her self-consciousness, Tiru-kanna-mangai

Aṇḍān, his self-effort. Jatayu demonstrates selfless love. Piḷḷai Tiru-naraiyur Araiyar, the lack of
concern to nourish himself and Cintayanti reveals impatience.

12. Scriptural injunctions & spontaneous devotion.

86. ivaṇukku vaitamāy varumatiṟe tyajikkaḷāvadu, rāka-prāptamāy varumatu
tyajikkavoṇṇātiṟe.
86. If something is enjoined upon one [by Scripture], it can be disregarded; if something
results from love [of the Lord], it is impossible to disregard.

87. upāyatva-anusandhānam nivarttakam; upeyatva-anusandhānam pravarttakam.

87. Renunciation [of the body] as a means should be condemned, Renunciation [of the
body] as the goal, should be condoned.

Giving up one's body in the service of the Divine is said to be a means for attaining liberation
according to various Scriptures such as the Vāyu and Vāmana Pūrāṇas, the Mahābhārata etc. It
can therefore be argued that it was improper for the Araiyar as a Prapanna to have recourse to a
means such as self-immolation. The rejoinder is that the Araiyar did not give up his body as some
means to attain the Lord — it was a spontaneous and irresistible act to rescue the Lord born of
intense love for the Lord

88. aprāpta viśayaṅkaḷilē saktaṇāṇa vaṇatu lapikka vēṇum eṇṟirāḷ prāpta-viśaya

pravaṇaṇukkuc colla vēṇḍāviṟē.
88 If one who is attached to unworthy objects strives wholeheartedly to obtain them,
what is to be said of one who is devoted to worthy objects

89. anuṣṭānamum an-anuṣṭānamum upāya koṭiyil anvayiyādu.

89. In the practice [of renouncing the body] or the non-practice [of renouncing the
body], there is no connection with upāya.

The point being discussed is whether a particular act is performed as an end in itself (Puruṣārtha)
or as a Means (Upāya). If the former, then there is no objection even if it coincides with acts
prescribed by the Scriptures as upāya, such as pilgrimages, vows, fasts, recitation of mantras etc.
It is then categorised as Upeya-anuṣṭhāna (an act done as an end in itself), and not as Upāya-
anuṣṭhāna (an act done as a means to attain a goal).
 22
90. ananyōpāyatvamum ananyōpeyatvamum ananya-daivatvamum kulaiyum paṭiyāṇa
pravrutti kāṇā niṇṟōmiṟē.
90. Reactions prompted by love of the Lord cannot be criticised as contravening the
principles of ananya-upāyatva (eschewing all other means than the Lord Himself),
ananya-upeyatva (existing for the purpose of the Lord alone) and ananya-daivatva (not
submitting to any other deity than Srīman Nārāyaṇa.)

All these three types of apparent transgressions are noticed in the hymns of the āḷvārs who are
nevertheless the exemplars of Prapatti. The principle of ananya-upāyatva was violated by Aṇḍāḷ
when she performed various votary rituals as means to obtain the Lord as her lover. Nammāḷvār
also complained bitterly to the public about the unresponsiveness of the Lord in order to get Him
to relent.
Ananya-upeyatve was flaunted when Tirumaṅgai āḷvār engaged in the worship of the Deity of
Tiruppullani as a measure of self-delight. Nammāḷvār expresses a desire to personal enjoy the
cool fragrance of the tulasi garland worn by the Lord.
Ananya-daivatvam was compromised when Aṇḍāḷ invoked the God of Love — Kāma and
worshipped him along with his younger brother Sāman. The Gopis of Vrndāvan also invoked and
worshipped Goddess Kātyāyani (Dūrgā) in order to obtain Kṛṣṇa.
These apparent transgressions were committed in the exuberance of God-intoxication and
therefore cannot be subjected to the same criteria for judging common transgressions.

91. jñāna-vipāka kāryamāṇa ajñānattālē varum-avaiyellām aṭikkaḷañcu peṟum.

91. Acts performed in [apparent] blissful ignorance arising from the maturation of
wisdom should be cherished.

The āḷvārs were all endowed with the supreme divine knowledge by the Lord Himself. This
knowledge ripened into wisdom and a profound love for God. In their exuberance of such ecstasy
they became mentally disturbed and said and did things which would normally be considered as
transgressions. But the omniscient Lord would not take umbrage at these expressions of ecstatic
love for Himself.

92. upāya phalamāy upeyāntarp-pītamāy irukkum adu upāya pratibandhakam-āgādu.

92. The acts [in question] which result as the consequence of upāya and are within the
domain of upeya cannot be an obstacle to upāya.

93. sādhya samāṇam viḷambha-saham eṇṟirē sādhanattukkēṟṟam sādhya-prāvaṇya

maḍiyākaviṟe sādhanattil-iḷikiṟadu.
93. The superiority of [taking the Lord as] Means consists in the Means being identical
to the Goal, and being impatient with delay, one engages with the Means on account of
deep attachment to the Goal [the Lord Himself].

Herein lies the principle merit in seeking refuge in the Lord as the Siddhopāya. The harmonious
blending within God of both the means and the end is like the drinking of milk which is both a
medicine and food.

94. ivaṇukkup piṇakkum ātma-guṇaṅgaḷ elāvaṟṟukkum pradhāna hetu inda prāvaṇyam.

94. This deep attachment [to Kṛṣṇa] is the most important source of all the positive
qualities which are natural to the jīva.

When God-love is developed, all the dormant spiritual qualities begin to manifest and with the
intensification of loving devotion these qualities shine forth displacing self-centredness and the
craving for sense-gratification.
 23

95. “mārpāl maṇañ cuḷippa......”, “paramātmani yō raktah...........” , “kaṇḍu kēṭṭuṟṟum-

ōndu.............”
95. “Centring your thoughts on the Lord............(1)”. “Whoever is impassioned with the
Supreme ātman........(2).”, “Seeing, bearing, touching, smelling...........(3).”.

1) Tiru Antāḍi 3. 14
“Centring your thoughts on the Lord, eschewing all contact with women, directing the mind
toward the sacred text after humbling (yourself) at the Feet touched by the heads of the gods —
those of the Lord of the hills, who is the Lord of the four Vedas, it is indeed easy.”

2) Source unknown
“Whoever is impassioned with the Supreme ātman and detached from things other than the
Supreme ātman”.

3) Tiru-vāi-moḷi 4. 9. 10
“I avoid desiring gratification through the five sense-organs which wander about seeing, hearing,
touching, smelling and tasting and I avoid the pleasure of that rare knowledge, difficult to
measure (the negligible bliss of Self-isolated liberation = kaivalya) seeing You standing in the
delightful company of Your consort who has charming bangles, I have now obtained Your sacred
feet.”

13. Equanimity (sama) & self-restraint (dama) the jīva qualities.

96. ātma-guṇaṅgaḷil pradhānam śamamum damamum.
96. Among the qualities of the Self, equanimity and self-restraint are the most
important.

The revered teacher could here by “qualities of the self” be referring to the ṣaṭ-sampat of traditional
Vedānta teaching:
• Sama — tranquillity or control of mind by withdrawing thought processes from worldly
affairs.
• Dama — self-restraint or control of conduct, restraining the senses from externally
directed action
• Uparati — tolerance and renunciation of all sectarian religious observances with the object
of acquiring wisdom.
• Titikṣa — endurance, bearing heat and cold, fame and blame and all other pairs of
opposites.
• śraddha — faith founded on logic and the conviction that the practice will lead to the goal.
• Samādhāna — balanced mental equipoise and attentiveness to the practice; freedom from
torpor, laziness, and carelessness.
97. ivai yiraṇḍum uṇtāṇāl ācāryaṇ kaipukurum, ācāryaṇ kaipukuntavārē tiru-mantram
kaipukurum, tiru-mantram kaipukuntavārē īśvaraṇ kaipukurum, īśvaraṇ
kaipukuntavārē, “vaikuṇṭam-ānakar maṟṟatu-kaiyatuvē” eṇkiṟa paṭiyē prāpya bhūmi
kaipukurum.
97. When these two qualities are present, one meets the ācārya. From meeting the
ācārya, one receives the holy mantra. From receiving the holy mantra, one is able to
attain the Lord; from the attainment of the Lord, the Land of Perfection comes within
one's reach as stated in “.......... are assured of the other Great City, Vaikuṇṭha,”
 24
The holy mantra is the aṣṭhākṣari (eight-syllabled) “om namo nārāyaṇāya”.
The quotation is from Tiru-vāi-moḷi 4.10.11. —
“Those capable of reciting these ten songs of the thousand sung with deep devotion by
Satakopan of Kurukūr, wearing upon his breast the fragrant narcissus garland blessed by the
Lord wielding the discus, to render Him great service, by turning unto Him the wayward
samsāris, are assured of the Great City of Vaikuṇṭha”.
98. prāpya lābham prāpakattālē, prāpaka lābham tiru-mantrattālē, tiru-mantra lābham,
ācāryanālē, ācārya lābham atma-guṇaṅgattālē.
98. Through the means is obtained the goal; from the holy mantra the means is
obtained; the holy mantra is obtained from the ācārya who one meets by the
development of [the two aforementioned] spiritual qualities.
99. idu-tāṇ aiśvarya-kāmarkkum upasākarkkum prapannarkkum vēṇum.
99. This [the development of Sama and Dama], indeed, is necessary for those who
[also] seek material prosperity (aiśvarya), the ritual worshippers (upāsaka-s) and those
who have taken refuge (prapannas).

The dual qualities of tranquillity (sama) and restraint (dama) are necessary for all those who are
seeking to progress in materialism as well as to the ritualists who are doing spiritual practice for
gaining special powers or spiritual achievement and they are also required by the Prapannas.
While lamenting over the corpse of Rāvaṇa, Mandodari recalled how Rāvaṇa had conquered all
the three realms through his rigorous practice of self-restraint. So if great solipsists like Rāvaṇa
could achieve so much through self-restraint how much more would one motivated by altruism
achieve.

100. mūvar-ilum vaittuk-koṇḍu migavum vēṇḍu-vatu prapannaṇukku.

100. That which is enjoined for the three, is of particular importance for the Prapanna.

The Prapanna more than the other two types of practitioners needs to develop equanimity and
restraint.

14. Abstention from sense-enjoyment

101. maṟṟai-yiruvarkkum niṣidha viśaya nivruttiyē yamaiyum, prapannarukku vihita
viśaya nivrutti taṇṇēṟṟam.
101. For these others it is appropriate to abstain from that which is prohibited [by
Scripture]; the peculiarity of the Prapanna, lies in abstaining from even that which is
prescribed.

Even though sex, meat-eating and the pursuit of pleasure for example are sanctioned by the
Scriptures, the Prapanna refrains from them, because they could lead to excessive attachment to
sense gratification and a distraction from the love of God and His enjoyment (ananya-bhogyatva).
Maṇavāḷa-māmuni wonders how many people have actually imbibed the teachings of the
Śrīvachana Bhūṣana and how many of those would actually have put them into practice.

102. idu-tāṇ cilarkk-aḷakālē piṟakkum; cilarkk-aruḷālē piṇakkum; cilarkku ācārattalē

piṟakkum.
102. This [abstention from sense-enjoyment] for some, arise from the beauty [of the
Lord] for some it arises from Grace and for some it arises from established practice
[following the practical example of the early ācāryas].
 25
Sanctioned sex falls into two categories — sensual and functional. The former is simply indulged
in for pleasure while the second category is for the purpose of raising offspring as is the duty of a
householder. Even this later function is to be eschewed by the Prapanna, assuming that he is not
already addicted to the former. The abstention from these two forms of permitted sex arises either
through an attachment to the beauty and graciousness of the Lord, through Divine Grace — or
through the resolute emulation of the chaste lives of the previous ācāryas and āḷvārs.

103. pirakkum kramamen eṇṇiI alaku ajñānattai vilaikkum arul aruciyai vilaikkum
ācāram accattai vilaikkum.
103. As to the mode of this arising it is as follows; beauty produces unawareness; Grace
produces aversion; established practice produces fear.

Those Prapannas who are captivated by the beauty of the Lord become indifferent to all other
aesthetic attractions. Those who are the recipients of the Divine Grace become disgusted with
everything other than the Lord; and those who attempt to condition themselves by following
established practice become anxious that there may be a fall from their practice.

104. ivaiyum uṟṟattaip-paṟṟac collukiradu.

104. This is said with reference to the respective attachments of these [three types].

15. Aversion from sense gratification

105. aruci pirakkum potaikku doṣa-darśanam apekṣitamāy-irukkum.
105. When aversion [from sense gratification] arises, awareness of faults is to be
expected.

When distaste and aversion for sense objects arises then one sees all the defects in them that were
not previously perceived due to intense personal involvement with them.

106. adu pradhāna hetu-vaṇṟu.

106. [But] that [critical awareness] is not the chief incentive [for aversion].

107. aprāptataiye pradhāna hetu.

107. The main cause [of aversion] is incompatibility [with the quintessence of the jīva].

The most important element in transformation from sensuality to spirituality is the realisation of
one's quintessence which includes ananya-bhogyatva, that is existing for the sole delight of the
lord to the exclusion of all else.

108. bhagavat viśayattil-ilikiratum guṇaṅgaṇṭaṇṟu svarūpa prāptam eṇṟu.

108. It is not by the perception of [His] qualities that one becomes involved with the
Lord it is due to the quintessence [of the jīva].

109. ippadi kullāta-podu, guna-hīnam eṇṟu ninaitta daśaiyil bhagavat-viśaya

pravruttiyum, doṣa-anusandāna-daśaiyil sansārattil pravruttiyum kuḍādu.
109. If you don’t take it this way, then striving to obtain the Lord even when [the Lord]
is considered to be imperfect and striving for sense gratification when one is aware of
the defects are both incongruous.

If we were attracted to Kṛṣṇa solely by His aesthetic qualities, or to the world solely by its
potential for sense-gratification, then the fact that we are attracted toward them in spite of their
apparent defects would be unexplainable. The āḷvārs repeatedly lament in their hymns that the
 26
Lord is harsh and unresponsive to their outpourings of love and devotion. Our own experience
shows us that people are attached to their spouses, lovers, friends, and families in spite of repeated
deception, rejection, misery and disillusion.
Our inherent attraction toward the Lord is due to our quintessence, ie. it is natural rather than
being occasioned by the attributes of the Lord,

110. “koṭiyav-eṇṇeñjam avaṇ eṇṟerē kiṭakkum.......”, “aḍiyēṇ nā piṇṇumuṇ cēvaḍi yaṇṟi

nayavēṇ...” eṇṇā niṇṟār-kaḷiṟē.
110. There are these passages — “My stubborn mind clings to Him alone.........” “I,
your servant, will long for nothing but [your] lotus-red feet!...................”

The first quotation is from the Tiru-vāi-moḷi 5.3.5—

“Agile and alert or cruelly indifferent could be the Lord. Great beyond comprehension, He
measured the worlds with His stride, His bewitching form has entrapped me and yet my stubborn
mind clings to Him alone”.
The āḷvār, speaking to a friend, laments the fact that although the Lord is sometimes cruel and
always difficult to comprehend, his heart has been stolen by that Lord.
The second quotation is from Periya Tiru-moḷi 11.8.7 —
“The worm in the Margosa tree will not eat anything other than the neem fruit (even though it’s
bitter). Likewise, I, Your servant, will long for nothing but (Your) lotus-red feet. O Divine Light,
sleeping on the five-mouthed couch [of Ananta Seśa], release from bondage this weary, young
moon”.

16. Servitude
111. guṇa-kruta dāsyattil-uṅkāṭṭil svarūpa prayukta-māṇa dāsyamiṟe pradhānam.
111. Servitude occasioned by [the realisation of one's] quintessence is better than
servitude arising from [perception of divine] beauty.

Service to the Lord by virtue of the realisation of one's quintessence, not conditioned by
extraneous considerations or inducements, is of greater value than service which is motivated by
divine aesthetics.

112. anasuyaikkup pirāṭṭiy-arulicceyda vārttaiyai smarippat.

112. Let us recall the words which the Goddess Sita spoke to Anasuya.

Congratulating Sita on her devotion to her husband Anasuya the wife of the sage Atri exhorted
that the husband should be venerated like God Himself, be he in town or forest, ill or well. Sita
with downcast eyes bashfully replied — “My love for Rāma is spontaneous and yet, people are
likely to construe that I love him because of his excellence, both physical and mental. It is indeed
difficult for me to prove that my fidelity has no strings attached to it and that it stands without
external provocation or inducements, as Rāma can’t be separated from his excellences. My
fidelity to Rāma will remain constant even if he were the reverse of what he is.

17. The spiritual quest

113. bhagavad-viṣaya pravrutti piṇṇaic cērumō veṇṇil, atukkaṭi prāvaṇyam atukkaṭi
sambandham atutāṇ aupādhikam aṇṟu sattā-prayuktam.
113. If it be asked — “Is engaging in a spiritual quest appropriate?” We answer that
such questing springs from over-whelming love; that [love] arises from the
[quintessential] relationship [of the jīva to the Lord] that [relationship], indeed, is
unconditional; it (questing) is appropriate to the very existence [of the jīva].
 27
114. anda sattai prāvaṇya-kāryamāṇa aṇubhavam illāda-pōdu kulaiyum; adu
kulaiyām-aikkāka varum avaiy ellām avarjanīyaṅgaḷumāy prāptaṅkaḷumāy irukkum;
āgaiyālē bhagavad viṣaya pravrutti cērum.
114. The [realised] cetana would be unable to exist without the experience of irresistible
[divine] love — all efforts to maintain this existence are inevitable and appropriate
therefore, engaging in a spiritual quest is appropriate.

Once one realises one’s essential nature one is compelled to seek immersion in divine bliss of
love and service to God, therefore all efforts directed at the fulfilment of this goal are appropriate.

18. Renouncing other means

115. prāpakāntara parityāgattukkum ajñāna-aśaktigal-aṇṟu, svarūpa virodhamē
pradhāna hetu.
115. The primary reason for renouncing other means [to liberation — Jñāna, Karma and
Bhakti Yogas] is not ignorance or lack of capability, but the fact that they negate the
quintessence [of the jīva].

116. prapakāntaram ajñarkku upāyam.

116. The other means are intended for the ignorant.

The ‘ignorant’ being those who have not yet realised the quintessence of the jīva as being totally
dependent upon the Lord.

117. jñāni-kaḷukku apāyam.

117. [Other means] are a threat to the wise.

118. apāyamāyttatu svarūpa nāśakam-āgaiyālē.

118. They are a threat because they negate the quintessence.

119. “neṟikāṭṭi nikkutiyō........” eṇṇā-niṇṟatiṇē.

119. It is said:— “Are you deflecting [me] from you by showing a means ?”

The reference is to Nammāḷvār’s Periya Tiruvantāḍi, 6

“Do you deflect (me) from you by showing a means? Do you show me the bluish black form
of yours O Kṛṣṇa, what are you thinking of doing with us who don’t know the days ahead?
Please tell me what we should do to be liberated”

120. “varttate me mahad bhayam........” eṇkaiyālē bhaya-janakam........; “.................

ma sucah.” eṇkaiyālē śōka janakam.
120. The arising of anxiety [from the pursuit of other means] is indicated by the
saying:— “In myself there is a great fear.............” The arising of grief is shown by the
pronouncement — “......................... Do not grieve. “

When one attempts to follow the various conditions given for succeeding in the other upāyas, one
frequently experiences great anxiety because of the fear of being unable or inadequate to achieve
the goal. And likewise one who does fail experiences intense grief and disillusionment, and
possibly self-loathing.
 28
In the Jitanta Sotra. I. 9 it declares:—
kalesvapi ca sarveṣu dikṣu sarvasu cācyuta,
śarīreca gathau cāpi vartate me mahat bhayam”
In myself there is a great fear, in all times and in all places, O Acyuta, even
in (my) body and movements.”
Likewise, Kṛṣṇa, after having taught all the other upāyas Bhakti Yoga, Jñāna Yoga and Karma
yoga, concludes with the final teaching that He Himself is in fact the only means.
sarva dharmam parityajya māmekam śaraṇam vraja
aham tvā sarva pāpebhyo mokṣayiṣyāmi mā śuca
“Having abandoned all Dharmas, take me alone as [your refuge; I will release
you from all transgressions, do not grieve!” (18, 66).

121. ippaḍi kollāda pōdu ētat pravruttiyil prāyaścitti-vidhi kuḍādu.

121. If it is taken otherwise, then the injunction for those [accepting means other than
the Lord] to atone would be inappropriate.

The Pañcaratra Agama-s prescribe ritual expiation for those Prapannas who have inadvertently
adopted upāyas (upāyantara) other than relying upon the Lord Himself. The existence of this
injunction supports the fact that adopting other upāya-s negates one's quintessence.

Lakṣmi Tantra says —

apāya samplave sadhyaḥ prāyaścittam samācaret |
prāyaścitteriyam satra yat punaḥ śaraṇam vrajet ||

The prescribed atonement is to remind oneself of the Prapatti already performed and the
implications thereof in a mood of repentance, and to resolve not to repeat a similar transgression.
One need not repeat Prapatti, if one does it loses all its meaning and sanctity.

122. tiruk-kurukaip-pirān piḷḷān paṇikkum-paḍi-matirā-pintu miśramāṇa

cātakumbhamaya kumbhakata tīrtha salilam pōlē ahaṁkāra miśramāṇa upāyāntaram.
122. There is this statement from Tiruk-kurukaip-pirān Piḷḷān:— Other upāya-s are
mingled with egoism (ahaṁkāra) like holy water in a gold pot mixed with a drop of
toddy.”

It is said that Tiruk-kurukaip-piran Piḷḷān, one of Rāmānuja’s disciples emphatically disparages

the adoption of means other than the Lord as being egoistic self-effort.

123. ratna-ttukkup phala-kaṟai-pōlēyum rājya-ttukku elumiccam phaḷam pōlēyum

phaḷattukku satrucam-aṇṟu.
123. As a cowry shell is to a gem, as a lime is to a kingdom, the [means] can never be
equal to the result.
In remote islands cowries are treasured for making ornaments and the gems are regarded as
worthless. They are happy to trade the gems for cowries brought by foreign traders. Are the gems
simply the equivalent of the cowries shells for which they are exchanged or not?
A simple subject who has offered the traditional gift to kings — a lime — to a munificent
Emperor may receive a tract of land as a reward, but the lime can not be equated in value to the
land received.
124. tāṇ daridraṇākaiyālē taṇakkuk koṭukkalāvatoṇṟillai.
124. As, indeed, there is destitution [on the part of the cetana], there is nothing to give
to Him.
 29
The cowry shells and the lime mentioned in the above example were actually the possessions of
those who gave them, but the cetana on the other hand has nothing to call its own, since
everything it has belongs to the Lord anyway.

125. avaṇ tantattaik koṭukkumiṭattilē, aṭaivilē koṭukkil anupāyamām aṭaivukeṭak

koṭukkil paḍum.
125. Offering back [to the Lord] that which is His, and giving it in the proper manner,
does not constitute a means, but by giving in the improper manner, theft is exposed.

When making a love-offering to the Lord it should be made abundantly clear that the object being
given is already the Lord's. The act of giving is like the child who gives a gift bought by the
mother to its father. Such a gift is not a gift in the true sense and therefore cannot be construed to
be a means of attaining the favour of the Lord. Whereas if the offering is made ostensibly with the
feeling that it rightfully belongs to the giver then it is like stealing the gem off the chest of Lord
Ranga-natha at night and offering it back to him in public the next day.

126. bhartru-bhogattai vayiṟu vaḷarkkaikku uṟup-pākkumā pōlē, iruvarkkum-avadyam.

126. If [a wife] capitalises on conjugal enjoyment like a professional, both of them are
at fault.

A person who asks payment from the Lord for giving the Lord what is due to Him by virtue of the
quintessence of the jīvātmā-paramātma relationship, is like a wife treating her marriage like a
profession — a means for maintaining an accustomed style of living, requesting payment, like a
prostitute, for sexual favours bestowed upon her husband.

19. Scriptures and their prescriptive injunctions.

127. vedāntaṅkaḷ upāyamāka vitikkiṟa-paḍiyeṇ eṇṇil.
127. It may be asked:— “Why do the Vedas enjoin means?”

It would be entirely appropriate at this stage of the teaching to question the propriety of the Vedic
texts that prescribe various means to attain Mokṣa.

128. auṣadha-sēvai paṇṇādavar-kaḷukku abhimata vastukkaḷilē attaik-

kalaciyiṭuvāraippōlē īśvaranaik kalandu vitikkiṟa vittaṇai.
128. The injunction is tantamount to mixing the Lord [with the upāya] like those who
mix medicine with something desirable, serving it to those who don’t like medicine.

A mother out of tender solicitude for her child will mix bitter medicine with something sweet in
order to get the child to take the medicine which will effect the cure. The Scriptures with the
tender solicitude of a thousand mothers hold out various inducements to get people to follow the
spiritual path and to escape from the malady of Samsāra.

129. ittai pravarttip-pittatu para-hiṁsaiyai nivarttip-pikkai-kāka.

129. The prescription of this [upāya] is intended to prevent injury to others.

The methods offered by the Scripture are all intended to gradually discourage people from
indulging in self-centered gratification and doing harm to the environment and other sentient
beings through their pursuit of profit, greed and self-gratification

130. idu-tāṇ pūrva-vihita-himsai pōlē vidhi-niṣēdhaṅgal-iraṇḍukkum kuṟai-yillai.

130. This is like the killing enjoined in the earlier part [of Scripture, and prohibited in
the later part]: — both prescription and prohibition are congruent.
 30

The Scriptures cater to the needs of all classes of people with a view to their ultimate liberation.
There are four types of persons; those characterised by a predominant of Tamas (Delusion), Rajas
(Passion), Sattva (Virtuous), or Parama-sattva (Highly Virtuous). The Scripture enjoins the
sacrificing of animals in certain Soma sacrifices and the performance of the Syena Yaga for
annihilation of enemies for those dominated by Tamas and Rajas. For those who are established
in Sattva these sacrifices are forbidden.
131. Attai śāstra viśvāsa-ttukkāka vitittatu, ittai svarūpa viśvāsa-ttukkāka vitittatu.
131. The prescription of that [violence as a means] was intended to produce faith in the
Scriptures; the prescription of this [non-violence or no means] was in order to promote
reliance on [one's] quintessence.
After realising the efficacy of these violent means and developing complete faith in the
Scriptures, the practitioners would hopefully be attracted at some stage to the higher teachings.
These very same Scriptures prescribed non-aggression to any sentient being for those dominated
by Sattva and Parama-sattva in order to promote the unfolding of the quintessence of the jīva,
which is openness, harmlessness & compassion to other sentient beings and reliance upon the
Lord for one's protection.
Now one may also ask if various meditative techniques or Upāsanas prescribed by the Vedantic
texts for attaining Mokṣa do not have an intrinsic value of their own.
132. adu tōlpuraiyē pōm idu marma-sparśi.
132. The effect of that [violence] is only superficial: this [resorting to means] affects the
very core [of one's quintessence].
Engaging in occult practices for gaining material advantages, is the work of ignorant and deluded
people who are completely identified with their bodies and possessions and hence their effect is
only skin-deep — superficial with limited results. The Upāsanas on the other hand are indulged in
by aspirants who know full well the difference between the body and the jīva and yet engage in
self-effort which negates the quintessence of the jīva and hence is more harmful.
133. idu-tāṇ karma-sāddhyam-ākaiyālē duṣ-karamum-āyirukkum.
133. This [following the Upāsanas prescribed by Scripture], indeed is difficult as it must
be accomplished through ritual.
The practice of the Upāsanas requires preparation through structured ritual and is encumbered by
many rules and regulations and is therefore very difficult, physically arduous and not pleasurable.
Failure also is accompanied by the mental symptoms of dejection, resentment, frustration anxiety
etc.

20. The glory of Taking Refuge.

134. prapatty-upāyattukku kuṟṟaṅgaḷ oṇṟum-iIlai.
134. Going for refuge is free of all these deficiencies.

The only perceivable blemish is in regarding taking refuge as a means like the others.

135. ātmayā-tātmya-jñāna-kāryam-ākaiyālē, svarūpattukku ucitamumāy, “ciṟṟa-

veṇḍā..............” eṇkira-paṭiyē nivrutti sāddhyam ākaiyālē sukaramum-āyirukkum.
135. [Prapatti] arises from the realisation of one's quintessence and conforms to it. It is
[thus] easy, since it is accomplished by letting go alone, as in the hymn — “There is no
need to be perplexed...............”.
 31
Tiru-vāi-moḷi 9. 1, 7
“Let me tell you in brief, O people of this sprawling world! There is no means for you
liberation except to learn and abide in contemplation of the flawless traits of Kṛṣṇa, our Lord,
who in North Mathura was born; ‘tis indeed meritorious and would suffice, no need there is of
practices tiresome and tedious”.

Granting that no effort is required on the part of the Prapanna does it not behove him, it may be
asked, to at least make some token offering to please the Lord?

136. pūrṇa viśayamākaiyāle perumaik-kiṭākap-paccaiyiṭa voṇṇādu.

136. As the subject is the Perfect One, it is not possible to bring a tribute worthy of
[His] greatness.

There is no offering or act of contrition which could do justice to the majesty and grandeur of the
Lord.

137. ābhimukhya sucaka-mātrattilē santoṣam vilaiyum.

137. The Lord is delighted by the slightest gesture of returning [to Him].

The mere fact that the cetana which has been immersed in Samsāra for so many aeons has at last
turned towards Him causes the Lord immeasurable delight.

138. pūrtti kaivāṅgāde mēlviḷukaikku hetu vittaṇai.

138. The [Lord's] perfection lies in seizing [the jīva] not in withdrawal [from the jīva].

Because the Lord is perfect and fulfilled in all respects, there is no question of Him desiring
anything from the jīva. Simply the change of attitude in the errant jīva, is quite enough to cause
Him to greedily pounce upon the jīva and Liberate it from Samsāra, grasping the long sought
opportunity.

139. “patram puṣpam............”, “anyat purṇāt............”. “purivatuvm pukai puve......”

139. “A leaf, a flower..........”, “other than [a Pot] full [of water] .........”, “incense and
flowers suffice............”

Bhagavad Gita 9:26 —

“Whoever offers to Me, with devotion, a leaf, a flower, a fruit, water, I accept with joy this
(offering) made with devotion by one who is pure-minded.”

Hearing that Kṛṣṇa was about to pay a visit, Dhritarāṣṭhra desiring to curry favour with him
proposed to offer him gold, land etc. Sañjaya however disabused the old king by declaring —

“Janārdana desires nothing other than a pot full of water, the washing of (His) feet and an
inquiry about (His) welfare.” Mahābhārata, Udyoga Parva, 86:16—

Tiru-vāi-moḷi 1:6:1
“O people who have the resolve to realise (your self-nature) in full measure by praising the
Lord who is free from all miseries, if you want to avoid separation (from Him), sprinkling
good water and offering incense and flowers will suffice.”

As God hates hypocrisy and values only the sincerity of the devotee, one could offer any flower
or leaf and even burn garbage and offer the smoke as incense.
 32
140. pullaikkāṭṭiyalaittup pullaiyiṭu-vāraippōlē pala-sādhanaṅgalukku bhedam illai.
140. Like showing grass [to a cow], having called [it], and when it comes, giving it the
[same] grass there is no difference between the end and the means.

The disparity of the Means and the End was pointed out as one of the cardinal flaws of taking up
other means (upāyāntaras). In the case of Surrender there is no such disparity between the Means
and the End as they are coincidental, like beckoning a cow with the mere show of a hand holding
a few blades of grass and then feeding it the same when it comes close.

141. agaiyāle sukarupamāy irukkum.

141. Therefore, [Surrender], itself, is enjoyable.

The Lord who was instrumental in weaning the cetana away from material nature by revealing
His auspicious qualities and immaculate beauty, also becomes the object of enjoyment in the final
state of Liberation. The process of Surrendering is therefore enjoyable throughout.

142. ivaṇ avaṇaippera ninaikkum-podu inda prapattiyum upāyam aṇṟu.

142. When this [cetana] decides to return to Him [the Lord], Surrender is not a means.

Self-surrender or submission to the Lord's protection does not constitute a method of winning the
Lord. It only means that the subject has ceased to struggle and fight and has submitted to the
redemptive Grace instead of hampering it by self-effort at liberation. The jīvatman is the Lord's
emanation (mode or prākāra) and He will certainly reclaim it. If the subject resorts to Prapatti
thinking that obtaining the lord is his own personal gain (svagata-svikāra) then it is a
misconceived sense of personal importance and all the merit of Prapatti will be lost.

21. The Lord & the defects of the jīva

143. avaṇ ivaṇaip-pera niṇaikkum-podu pātakamum vilak-kaṇṟu.
143. When He [the Lord] decides to reclaim this [jīva], the defects [of the jīva] are not
an impediment.

The Lord loves the jīva and will reclaim it despite any superficial imperfections that there may be
in the form of moral imperfection, sin and demerit. The Lord is the one that initiates and
consummates reconciliation which is in fact His gain (paragata-svikāra) — this logic flows from
the concept that God is the Swāmi — owner of the Jīva.

144. ivaiy-irandum śri bharatāḷvan pakkaḷilum śrī guhap-perumāḷ pakkaḷilum kānālām.

144. These two [truths] are illustrated by scenarios of the blessed Bharata and the Lord
Guha.

The two stances of svagata-svikāra — the individual seizing the Lord and paragata-svikāra —
the descent of unconditional grace from Kṛṣṇa, are illustrated by the anecdotes of Bharata the
brother of Lord Rāma and Guha the hunter chieftain. Bharata overcome by guilt and grief sought
Rāma out, surrendered at his feet and implored him to return from exile in the forest, but Rāma
rejected his request. On the other hand Guha made no effort to befriend Rāma, nevertheless Rāma
actively courted him and befriended him inspite of the apparently insurmountable disparity
between them. This anecdote also reinforces the idea that the Prapanna should never arrogantly
assume that he/she is saved. Bharata assumed that as he was the Lord’s brother his act of
surrender would surely be accepted — yet he was rejected. The correct attitude is to surrender
completely without any expectations whatsoever.
 33
145. śri bharataḷvanukku naṇmaitāṇe tīmaiyāyttu, śrī guhap-perumāḷukkut-tīmaitāṇe
naṇmaiyāyttu.
145. For the blessed Bharata, his very virtue was the hindrance — as for Lord Guha, his
very flaw was an attraction.

If a person attempts to reach the Lord by using some means (upāya), that means itself obstructs
the attainment of the goal. The ego seeks some pretence for reinforcing itself through the spiritual
justification of attaining the Lord. On the other hand, the faults of a person do not hinder the
movement of Grace as long as the ego does not obstruct it.

22. The performance of Prapatti as a means.

146. sarva-aparādhaṅkaḷukkum prāyaścittamāṇa prapatti-tāṇum; aparādha koṭiyileyāy
kṣāmanam paṇṇa-veṇḍum-paṭi nillānintratire.
146. Prapatti (surrender), itself an expiation for all kinds of offences, is also an offence
in need of pardon.

Prapatti, performed as a means — svagata-svikāra, although being an act of surrender to the Lord,
betrays an element of ego and self-assertion. Whereas true Prapatti is simply a relinquishing of all
effort at struggling for perfection and simply opening up a space to be filled by the descending
Divine Grace. Thus Prapatti done as a means to an end requires pardon.

147. neṭunāl anya-paraiyāy ponta pāryai lajjā-bhayaṅkaḷ iṇṟikke bhartru-sakācattilē

niṇṟu eṇṇiyangī-karika-veṇum eṇṟapekṣikkum pōlē yiruppam eṇṟire yivaṇ paṇṇum
prapatti.
147. The performance of Prapatti [as a means] is like a wife, who [having left her
husband] spends a long time living with another man. [One day] she approaches her
husband, without shame or fear, and says:— “Take me back”.

In this case, the husband may indeed take the wife back, inspite of her well-known
misdemeanours; but it would be far better if the wife was taken back at the husband's own
initiative. Likewise, it is better to be reconciled to the Lord on the Lord's independent initiative.
All that is needed is for it to be made known that one is ready to be taken back.

23. Initiative of the Lord

148. krupaiyāle varum pāratantryat-tirkāṭṭil svātantryattāle varum pāratantryam
prabalam.
148. Dependence upon another arising from independence is better than dependence
upon another based upon mercy.

Although one of the Lord's traits is His absolute independence, yet He longs to serve His devotees
and be dominated by them. Such dependence upon devotees can arise from two causes; the Lord's
compassion for those who seek refuge and from His own free-will by spontaneously bestowing
Grace on those whom he chooses; whether deserving or not from a worldly point of view.

149. ivvarttattai veda-puruṣān apekṣittāṇ.

149. This [truth], indeed, is referred to in the living corpus of the Veda.

The relevant text occurs in two Upaniṣads Kaṭhopaniṣad and Muṇḍakopaniṣad:—

na ayam ātma-pravacanena labhyo, na medhayā na bahunā śrutena,
yam evaiṣa vṛṇute tena labhyas tasyaiṣa ātma vivṛnute tanūm svom.
 34

“This Self cannot be obtained by much discoursing, by sacrifice and by much learning.
Whomsoever this (Self) chooses, by him alone is He obtained.” — Kaṭha Upaniṣad 2.23

The passage is taken to emphasise the independent initiative of the Lord.

150. apekṣa nir-apekṣamāgat tiru-vaḍikkum śrī guha perumāḷukkum idu uṇḍāyiṟṟu.

150. Tiruvaḍi (Hanumān) and Lord Guha were spontaneously courted [by the Lord].

Hanumān is-known as Ciriya Tiruvaḍi, “the little one who serves at the feet of the Lord”. Garuḍa
is the Periya Tiruvaḍi:— “the great one who serves at the feet of the Lord”.

151. ivaṇ muṇṇiṭum avarkaḷai avaṇ muṇṇiṭam eṇṇumiṭam abhaya-pradhānattilum

kāṇalām.
151. Those whom He accepts are deployed by Him as mediators when another seeks
Him — this can be deduced from [the episode of] giving assurance of safety.

Hanumān was sought out by Rāma using Lakṣmana as an intermediary. Rāma accepted
Vibhīṣana's surrender after he was conducted into His presence by Sugrīva. Before he left Laṅka,
Vibhīṣana had been blessed by Sita. Sugrīva was acting as proxy of the Goddess Sita — this is
established by the fact that Sugrīva had found jewels that had been thrown down by Sita on her
way to Laṅka — he was thus the specific recipient of her Grace and appointment as a proxy.

24. The importance of mediation and the greatness of Lakṣmi

152. iruvar muṇṇiṭukiṇatum tantām kuṟṟaṅkaḷai camippikkaikkāka.
152. Both [the jīva and the Lord] resort to mediation to resolve their estrangement.

One may ask why there is a need for a mediator in any case. The reply is that the jīva needs a
mediator because it has been straying from Kṛṣṇa for so long and has been defiant and recalcitrant
in assuming its independence. It is therefore understandably stressed at the thought of meeting an
irascible master who may punish it. The need therefore exists for someone to act as a mediator to
temper His justice with mercy.
The Lord on the other feels guilty that He has neglected the natural bond between Himself and the
jīva and has not done enough to facilitate the reconciliation process, ruthlessly having kept the
jīva away by contemplating only its transgressions. He therefore feels that the jīva may be
terrified at His approach and take flight once again, hence His need for a mediator to reassure the
jīva of His love.

l53. svarūpa-sidhiyumattālē.
153. From that [mediation] the quintessences [of both the jīva and the Lord] are
reinforced.

The instrumentality of the Mediatrix Lakṣmi also helps to reinforce and to make manifest the
quintessences of both the jīva and the Lord.

154. aupādhikam-umāy nityamumāṇa pāratantryam iruvarkkum uṇḍirē.

154. The mutual inter-dependence of the two [the jīva and the Lord] is both conditioned
and eternal.

The dependence of the jīva on the Lord is conditioned by the Karma factor. The jīva, over
millions of life-times accumulates a huge store of Karma which binds it to Samsāra and thus to
the originator and maintainer of that Samsāra. The dependence of the Lord on the jīva is also
 35
conditioned by Karma in as much as the Lord cannot act except in accordance with the jīva’s
Karma. He is bound by a juridical responsibility to administer the Law of Karma in accordance
with the Cosmic Laws or Rta. On the other hand, the quintessential relationship of śeṣa-śeṣi is
natural, eternal and unconditioned.

155. anityamāṇa-viruvar pāratantryamum kulaivatum attālē.

155. By that [mediation] the mutual dependence factor which is non-eternal
[conditioned] is mitigated.

Mediation by Mother Lakṣmi obviates the dependence upon the Karma factor which is non-
eternal, by both the Lord and the jīva.

156. sasākṣikam ākaiyālē ippantattai yiruvarālum-illai ceyyappōkādu.

156. As the lord and jīva have a witness they cannot annul their mutual relationship of
Protector-ward, and the generator of karma and the dispenser of its reward.

Mother Lakṣmi in the role of the puruṣākāra or Mediatrix is also the grand witness and therefore
neither the Lord nor the jīva can either unilaterally or bilaterally annul the relationship obtaining
between them.

157. “eṇṇai nekilkkilum.........”, “kola-malarp-pāvaik-kaṇṟakiya...............”

157. “Even if (He) should forsake me...”; You who love the lady of the beautiful
lotus.................”

Tiru-vāi-moḷi 1.7.8 —
With His muscular shoulders nestled in lap of Nappinnai*, the Joyous Lord Kṛṣṇa who is all in
all to the gods, cannot for a moment separate from Himself my chastened mind, so well
entwined, albeit that He loosens His grip on me and allows me to stray apart.
*The Southern Vaishnava tradition does not know of Radha. Even in the Srimad Bhagavatam the
“special” Gopi is not mentioned by name. In the Tamil country Nappinnai is considered to be the wife of
Kṛṣṇa while he was still in Gokula.
Tiru-vāi-moḷi 10.10.7:—
“O my beloved, You who are dear to Your consort the one born of the beautiful lotus; as the
unique Blissful Boar you did wrench the earth out on your tusks, O Lord, like a sapphire
mountain rising up between two moons, the ocean blue did you churn, once having gained
You shall I let you go?

Here, Nammāḷvār, giving prominence to the Goddess, affirms that once the jīva and the Lord have
discovered each other and have broken through the karma-relationship, neither can forsake the
other.

158. karmaṇi vyutpattiyil svarūpa guṇaṅglāl varukiṟa kartru-saṅkōcarāhityattai niṇ

uppatu.
158. The magnitude of [Her] position is to be understood from the quintessence and
qualities indicated by the passive derivation.

The word śrī can be interpreted in four different ways in accordance with the four grammatical
constructions. According to the passive construction (vytupati karmani) śrī can be interpreted as
śrīyate iti śrīḥ — She who is sought after. She is sought after by the jīvas due to their
quintessence as eternal servitors of the Lord. She is also sought after by the Lord as His
affectionate consort. In this way, she influences both jīva and Lord in her role as Mediatrix,
 36
159. adhikāri-trayattukkum puruṣakāram avarjanīyam.
159. Mediation is indispensable for all the three categories [of people] who are qualified
[for Prapatti] (vide aphorisms 41-43)

25. The love relationship between the Lord and the jīva.
160. taṇukkuttāṇ tēṭum naṇmai tīmaiyōpāti vilakkāy irukkum.
160. Merit sought by this [jīva] is, indeed, to be eschewed just like demerit.

The venerable ācārya now begins a discussion of the love-relationship between the jīva and the
Lord. Merit in this context refers to the sense of dependency (śeṣatva) of the jīva upon the Lord.
Demerit, refers to the sense of independence (svatantrya) of the jīva from the Lord. When love
develops between the jīva and Kṛṣṇa, the former merit becomes a hindrance, as much as the latter.
When in an ecstatic state of union Kṛṣṇa deigns to reverse roles and delight Himself by serving
the jīva, the latter should not shrink back from feelings of dependence and humility and thus
hamper Kṛṣṇa’s pleasure.

161. aḷakukkiṭṭa caṭṭai aṇaikkaikku virōdiyāmāpōlē.

161. As clothes worn for adornment are obstacles to intimacy.

The jīva’s dependence (śeṣatva) is like decorative clothing worn by the beloved. It is indeed
pleasing to the lover but hinders an intimate embrace, and thus must be discarded prior to
conjugal union taking place.

162. “hāro'pi..............”
162. “Even a necklace..............”
A quotation from the Rāmāyaṇa in reference to Sita:—
“By her who was afraid of an impediment to contact, not even a necklace was worn around her
neck.”
Typical of the conjugal bliss enjoyed by Rāma and Sita, it is said that Sita would divest herself of
every article that would hamper total and complete union with her Lord, even a bangle, chain or
necklace.
163. puṇyam pōlē pāratantryamum parānubhavattukku vilakku.
163. Dependence upon the other, like merit, hinder, enjoyment of the other.

The feeling of total dependence upon the Lord (paratantrya) is a virtue like śeṣatva, it negates
ego, conceit and arrogance, but if it results in the jīva being unresponsive and totally passive it
becomes an hindrance to pure transcendental enjoyment and the mystical experience of the Lord.

164. guṇam-pōlē doṣa-nivṛtti.

164. Like the virtues [of śeṣatva and paratantrya], [cognition of] defects are [also to be]
relinquished.

The jīva should also abandon all cognition of physical, mental, emotional and behavioural defects
pertaining to the body and its interaction with the environment, as also the desire to be liberated
from the body. One should cease to disparage the body and its socio-economic states like the
Gnostics who see material life as inherently flawed and evil.

165. ābharaṇam anapimatamāy aḷukku abhimatamāyira niṇṟatiṟē.

165. Adornment is disliked but dirt is liked.
 37
Ornaments, apparel and cosmetics actually hinder the ecstatic making of love, but passionate lovers never
seem to mind sweat, the natural smells of the body or even dirt on the body! Nor the fact that the body
contains, pus, blood, mucous, faeces or urine!
The Jñānis think that the jīva in its pure and pristine state, devoid of all material contamination
will enhance the pleasure of the Lord. Yet we see that even after attaining full enlightenment it is
the Lord's will that the jīva remain on in the physical body (the Srīvaiṣṇavas do not accept the
concept of jīvan-mukti — liberation while embodied). The reason that the Lord is so attached to
this physical body is that after countless births in myriads of bodies the jīva has finally been
reconciled with Him and the fragrance of divine love emanating from this “body of attainment” is
so sweet that the Lord wishes to savour it as long as possible.

166. snānam roṣa-janakam eṅkiṟa vārttaiyai smarippatu.

166. Remember the words—, “Taking a bath caused anger”

The reference is to an episode in the Rāmāyana. At the end of the great war, after the defeat of
Rāvana and the overthrow of his regime, Rāma sends Vibhīṣana to bring Sita to him. Sita,
however anxious to meet her beloved Rāma decides to take a refreshing bath and wearing clean
clothes appears before him. Rāma is angered by the delay and frowns in rebuke.

167. “vañcakkaḷvan .......” , “maṅkavoṭṭu................”

167. “The deceitful thief...........1.”, “Destroying.............2.”
1. Tiru-vāi-moḷi 10.7.1 —
“Beware ye poets, composing songs, sweet and chaste, better be attentive as you sing, else you
can’t survive; The Lord of Tirumāl-iruñcolai is Mysterious, He practices deceit and stealth, He
held on to me, ostensibly to hear these songs but into my heart and soul; secretly did He
dissolve and consume them all, thus displacing me did He attain His stature full.”
2. Tiru-vāi-moḷi 10, 7, 10 —
“My Lord of Tirumāl-iruñcolai! You are my saviour great; Yourself becoming me disentangle
and deliver me from these surging sensations, the five sensory-organs, the five organs of
action, the Prakrit associated with this jīva in this world, the Mahat (cosmic Intelligence), the
Ahamkara (Cosmic Ego-sense) and this Manas (mind)”.
These verses illustrate the point that although Nammāḷvār successfully argues the case for
abandoning the material nature, the lord declines to comply with his request, demonstrating
that He relishes the enlightened being along with the physical body. This teaching is important
to establish the position that Srīvaiṣṇavism is a life-affirming faith and not escapist. It shifts
the focus from pie-in-the-sky to the here and now. Samsāra is Nirvāna.
168. vērcūṭum avargaḷ maṇpaṟṟuk kaḷaṟṟātāpōlē jñāniyai vigrahattōḍē ādharikkum.
168. As those who wear roots [for decoration], do not shake off the dirt attached to
them, so in regard to the enlightened one (jñāni), the Lord accepts him with all the
impurities of his mundane body.

Certain fragrant roots, worn by women in their hair, retain their scent as long as they are not
washed. Similarly, the Lord prefers the enlightened jīva covered by its body.

169. parama-arttaṇāṇo vivaṇuḍaiya śarira-sthitikku hētu kēvala bhagavat-iccaiyiṇē.

169. It is again the will of Bhagavan that such a person hankering for Him continues to
remain in this material world.

No matter how passionately devotees may love the Lord nor how desperate they may be to be
united with the Lord, He continues to enjoy them through the medium of their physical bodies,
and does not liberate them until their Prarābdha Karma has come to an end.
 38

170. “tirumāl-iruñcōlai malaiyē.......” eṇkiṟa-paṭiyē ukantaruḷiṇo nilaṅgaḷ ellāvaṟṟilum

paṇṇum viruppattai ivaṇoṭaiya śarīraika-deśattiolē paṇṇum.
170. [The Lord’s] love for a single wise person is like [His special] love for “the
mountain Tirumāl-iruñcolai”, while yet loving all his sacred shrines.

Tiru-vāi-moḷi 10.7.8 —
“The Lord Supreme, the first cause of all things, shall not bear being apart even for a moment
from my head, equal to mount Tirumāl-iruñcolai, and the Causal Ocean, my physical frame.
Coveted by Him like the High Heaven and Mount Tiru-veṅgaḍam. My self, badly mixed up
with matter, my thought, word and deed.”

The Lord loves all jīvas but has special affection for the enlightened ones. This special
affection does not constitute the establishment of an “elite” or “chosen few”.

171. aṅguttai-vāsam sādhanam iṅguttai-vāsam sādhyam.

171. Dwelling there [in Temples] is a means; dwelling here [in the heart chakra of the
enlightened] is an end.

Kṛṣṇa condescends to take up abode in temples in the form of the arca-avatāra or Icon in order to
shower His Grace upon mortals and to be available to them. It is thus not a end in itself but
merely a means to be reunited with jīvas. His ultimate destination being the lotus of the heart of
the enlightened and regenerated one.

172. “kaḷlum kaṇaikaṭalum.......” eṅkiṟapaṭiyē idu siddhittāl avaṟṟilataram maṭṭamāy

irukkum.
172. When He has found a place in them [the heart chakras] he esteems them more than
the other abodes; as it is said — “The sacred hills, the milk ocean..........”.

Periya Tiruvantāḍi —
“The sacred hills, the milk ocean and the divine Vaikuṇṭha, they’ve completely disappeared
what a calamity! That lofty person of black colour, entering inside my mind, will never leave
me.”

Again we are presented with the teaching that once the Lord has been realised, all the abstract
Divine Abodes become irrelevant and only the present remains.

173. “iḷaṅkōyil kaiviṭēl....” eṇṟu ivaṇ prārttikka vēṇḍum-paṭiyāy irukkum.

173. It is such that one need request — “Do not leave the temporary residences!”

Second Tiruvantāḍi 54
“The mountain (Tirumāl-iruñcolai), which is also a park, the mountain Veṅkaṭa, these two are
regarded as Your resting places. In the same graceful way, I visualise You sleeping in the
temple of my mind as Your resting place and implore:— “Do not leave the temporary
residences!”

Here, the āḷvār, having captured the Lord in his mind, is afraid that He will forsake His
temporary abode in the milk ocean and the mountain temples.

174. prāpya prīti viṣayatvattālum krutajñtaiyālum piṇpu avai abhimataṅkaḷāy irukkum.

174. His abodes like the Vaikuṇṭha, Milk Ocean and temples are cherished by Him only
because of the love of the reclaimed jīvas that were drawn to Him through these shrines.
 39
The Lord dwells within all these centres only as a temporary expedient for reclaiming His beloved
subjects. He will thus never cease residing in these locations for these are the places through
which He first makes contact with the jīvas and finally comes to rest in their hearts.

175. āgaiyāle doṣa nivrutti-pōlē āntara-guṇamum virodhiyāy- irukkum.

175. Therefore, just like relinquishing defects, the inherent attributes may also be an
hindrance.

The Lord's pleasure is paramount, and thus any attempt on the part of the individual to enhance
his virtue, might prove to be mischievous if he thereby hampers the pleasure of the Lord. Merit
and demerit are only relative to the Lord's pleasure, and even that which is thought to be
meritorious can be considered to be demerit if it interferes with the Lord's enjoyment of the jīva.

176. doṣa-nivrutti-tāṇe doṣamāmiṟē.

176. Indeed, the surmounting of defects is itself a defect.

All efforts directed at self-purification, and preparation for union with the Lord can obstruct the
dawning of enlightenment and spontaneous flow of the Lord's Grace.

177. “taṇṇāl varum naṇmai vilaip-pāḷ pōlē: avaṇāl varum naṇmai mulaip-pāl-pōlē” —
eṇṟu piḷḷān vārttai.
177. There is Piḷḷān’s teaching — “Good which comes from oneself is like milk
purchased; good that comes from Him is like breast-milk.”

Wellbeing achieved through self-effort is unstable and therefore less nourishing like milk bought
from a vendor with all kinds of additives. Wellbeing bestowed by the Lord is the best — like
breast milk from the mother.

26. Self-reliance.
178. avaṇaiyoḷiyat tāṇ taṇakku naṇmai tēṭukaiyāvadu-stanantaya prajaiyai mātā-
pitākkaḷ kaiyil niṇṟum vāṅki kātukaṇāṇa āṭṭuvāṇiyaṇ kaiyilē kāṭṭik koṭukkumā-pōlē
yiruppatoṇṟu.
178. Indeed, trying to ensure one's personal welfare without Him, [the Lord], is like
wrenching a suckling child from its parents and handing it over to a murdering butcher.

179. taṇṇaittāṇēyiṟē muṭippāṇ.

179. Thereby [the jīva] destroys itself.
Seeking to achieve personal wellbeing by self-effort without reliance upon the Lord leads to self-
destruction.

27. Self-destruction through conceit, arrogance and sensuality.

l80. taṇṇaittāṇē muṭikkaiyāvadu ahaṁkāra-ttaiyum viśayaṅkaḷaiyum virumpukai.
180. [This] self-destruction occurs through conceit, arrogance and elusive sensuality.

To apply oneself to achieving wellbeing through various spiritual and self-improvement

techniques without having overcome the ego leads to spiritual materialism and self-delusion. The
ever subtle ego convinces itself that it has achieved high spiritual states and congratulates itself, it
then evaluates and considers itself more enlightened and evolved than other beings whom it then
disparages and discriminates against in delusive arrogance. It then indulges in sensuality masked
as spiritual rewards.
 40

181. ahaṁkāram agni sparśam pōlē.

181. [Expression] of Ego-consciousness is like touching fire.

Fire hurts, disfigures and destroys whatever comes in contact with it, similarly the Ego — which
is the delusive conceptualisation of ‘self” works havoc on the mind, disfiguring and destroying
the clear perception of the jīva. The first task of any spiritual aspirant is to identify, observe and
overcome the ego or idea of ‘self’.

182. “na kāma-kaḷuṣam cittam...........1.”, “na hi me jivitena-arthaḥ...2.”, “na

deham......3.”, “emmā vīṭṭut tiṛamum....4.”
182. “Mind not confused by selfish-desire ........” “For me there is no purpose in
living......” “Neither body...... “, “The great abode of liberation.......... “.

1. Jitanta Stotra 1:13

“My mind, which always reposes at your feet is not confused by selfish-desire. In all my
births, I desire only to be a Vaiṣṇava”.

2. Rāmāyaṇa 5.26.5 Sita speaks—

“For me there is no purpose in living, there is no purpose in wealth; living as I am, in the
midst of these demonesses without Rāma, the great warrior. “

3. Yamunācārya’s Stotra Ratna 57

“O Lord, neither body, nor life, nor the happiness coveted by all, nor (even) the Self, nor
anything else that is foreign to the glory of allegiance to You, can I, even for a moment,
tolerate. Let them perish in a hundred ways. This is true, o slayer of Madhu! This is my
entreaty.”

4. Tiru-vāi-moḷi 2, 9. 1
You relieved the distress of an elephant O Merciful Lord! If only You would soon set Your
great lotus feet, so red upon my head, the topic of Vaikuṇṭha great I shall not raise, Sire this is
all I pray for, nothing more do I want.

183. pratikūla viṣaya sparśam pōlē, anukūla viśaya sparśam viṣa-miśra bhojanam pōlē.
183. Indulgence in proscribed sense-gratification is like taking poison [directly],
indulgence in prescribed sense-gratification is like [taking] food mixed with poison.

Succumbing to the glamour of the senses and indulging in forbidden activities leads one to
suffering, lower births and to hell. Engaging in permitted pleasures will not lead to negative states
of being but is in actual fact more harmful. All pleasures are mixed with suffering — this is the
fundamental human experience, and all indulgences ultimately end in separation from object or
state of enjoyment and to subsequent suffering. Permitted indulgences are only more subtle in
their effect.

This teaching is also important in terms of the modern socio-religious politics of sexuality in the
west where sexuality is characterised by a sliding scale — heterosexuality on one hand and
homosexuality on the other with the resulting moral and social tensions and conflict. From the
point of view of spirituality – ALL forms of sexuality/sensuality (viṣaya sparśam) are
hindrances.

184. agni-jvālaiyai viḷuṅki viṭāy-keṭa niṇaik-kumā-pōlēyum āṭukiṟa pāmpiṇṇiṭalilē

yotuṅka niṇaikkumā- pōlēyum viśaya pravaṇaṇāy sukikka niṇaikkai.
 41
184. Seeking [abiding] happiness through sense-gratification is like attempting to
quench thirst by swallowing burning fire or trying to find shelter [from the sun] under
the shadow of [the hood] a dancing cobra.

The basic human problem is suffering (Duḥkha) and all forms of sense gratification directed at
resolving this problem are ephemeral, transient and insubstantial. By investigating the nature of
these pleasures one sees their illusory basis and then eschews them for the real and abiding
happiness found in the experience of the Lord.

185. acuṇamā muṭiyumā-pōlē bhagavat-anubhavaika paraṇāy mrutu-prakrutiyā

yirukkumavaṇ viṣaya darśanat-tāle muṭiyumpaḍi.
185. One who experiences the lord, dies to the world of sensory objects, Just as the
Asunamā bird perishes [at a loud noise].

The Asunamā bird is easily captivated by sweet gentle music but drops dead when it hears a
sudden loud noise. So the hunter plays gentle music and then sudden makes a tremendous din and
thus achieves his object. One who has experienced the beauty of the Lord dies as it were, upon
again receiving input from sense-objects.

186. “kāṭṭippaṭuppāyo........” eṇṇak-kaṭavatiṟē.

186. Thus it is said — “Would You destroy (me).”

Tiru-vāi-moḷi 6;9;9
“My Lord won’t you shorten the interval and bind me in Paramapada to you lotus feet so large
that measured the world; Or do you intend to confound my mind and destroy me completely
by keeping me exposed to petty pleasures of the five senses.”

187. ajñāṇaṇa viśaya pravaṇaṇ kevala nāstikaṇaip-pōlē jñānavāṇāṇa viśaya pravaṇan

āstika nāstikaṇaip-pōlē.
187. The ignorant one obsessed with sense-objects is like a non-believer [nāstika] the
intelligent one, thus obsessed with sensory objects is like an agnostic [āstika-nāstika].

A nāstika or ‘non-believer’ is one who rejects the authority of the Veda. The agnostic in this
context is one who is indifferent to the authority of the Vedas at best or one who pays lip service
to them by accepting them but failing to implement the teachings at worst.

188. kevala nāstikaṇait tiruttalām, āstika-nāstikaṇai yorunāḷum tiruttavoṇṇādu.

188. The simple non-believer can be reformed but the agnostic can never be reformed.

The simple non-believer can be brought around through convincing argument and proper
instruction, the agnostic on the other hand who is basically a hypocrite, does not need any
instruction nor is open to argument.

189. ivaiy-iraṇḍum svarūpeṇa muṭikkumaḷvaṇṟikkē bhāgavata virodattaiyum viḷaittu

muṭikkum.
189. These two [conceit and sensuality] not only destroy through their essential nature
but also destroy by producing hostility toward the Bhāgavatas.

The nature of conceit and sensuality is that they both negate the quintessence of the ātman. They
further obscure the natural radiance of the ātman by producing active hostility directed towards
those who have taken to the spiritual path — other spiritual aspirants.
 42
28. Offences against the Sangha
190. nāma-rūpaṅgalaiy-uḍaiyarāy bhāgavata virodam paṇṇip porum avargal dagdha
paṭam pōlē.
190. Those who having name and form go about obstructing the Bhāgavatas, are like
burnt cloth.

Having name and form (nāma-rūpa) can be interpreted as those who are spiritual aspirants in
name and appearance only but are in fact obstructive of true spiritual development and service, or
it can mean simply ostentatious people who are preoccupied with external appearance and status.

191. maṭi-puḍavai ventāl uṇḍaiyum pāvumottuk kiṭakkum kāṟṟāṭittavāre parantu pōm.

191. When a folded sari is burnt, it appears to be whole but it is [easily] scattered by the
wind.

192. īśvaran-avatarittup paṇṇina ānaittoḷil-kaḷellām bhāgavata-apacāram porāmai

eṇṟu jīyar-aruḷicceyvar.
192. The Jiyar (Nañjiyar) said:— All the mighty tasks performed by the Incarnations of
the Lord demonstrate intolerance for offence to Bhāgavatas.

Nañjiyar‘s saying is part of the oral tradition. He is reported to have declared that although the
Lord could destroy all evil by mere will, He actually manifested Himself in this material realm
and performed mighty tasks such as engaging in dual combat with Rāvaṇa, Hiraṇyakaśipu et al,
simply to demonstrate His inability to tolerate any offence towards those who have taken refuge
in Him.

193. “avamāṇa kriyā ..............”.

193. “Act of contempt......”
Mahābhārata, Aśva-medha Parva:—
Kṛṣṇa speaking to Yudhiṣṭhira — “Whatever affection you have developed toward Me, let that be
always be directed towards my devotees. Any act of contempt toward them negates all
accumulated merit”

194. bhāgavata-apacarān-tāṇ aneka vidham.

194. Offences against devotees are of many kinds.
195. atilē yoṇṟu avargaḷ pakkaḷ janma nirūpaṇam.
195. One of these is inquiry about their birth,
Inquiring about the socio-demographic background of a person who has taken refuge with a view
to readjusting one's attitude towards him/her on the basis of being high-born or low-born, wealthy
or poor, educated or uneducated etc is considered by Piḷḷai-lokācārya to be a heinous crime. All
members of the spiritual family (kūṭam) are to be treated on a equal basis.

196. idutāṇ arccāvatārtittil upādāna smṛutiyilun kāṭṭil krūram.

196. This indeed, is more vile than reflecting about the material composition of the
arca-avatāra.

The arca-avatāra is a sacred icon in which the Lord resides with the temple. Accepting the
principle of transubstantiation in which the icon is transformed through the Lord's grace into His
 43
living manifestation, one should not then reflect upon the composition of the icon, whether it is
gold, silver, stone, wood clay etc. with a view to being judgemental.

197. attai mātru-yoni parikṣaiy-oṭokkum eṇṟu śāstram collum.

197. It is said in the Scriptures that [inquiring about the social status of a Prapanna] is
like scrutinising one's mother's reproductive organs.

Both types of investigations are equally reprehensible and one who does so instantly becomes a
karma caṇḍāla — an outcaste through misdeeds. (This quote cannot be traced to any known
śāstra).

198. triśaṅkuvaip-pōlē karma-caṇḍālaṇāy mārviliṭṭa yajñopavītantāṇē vārāy-viṭum.

198. Like Triśaṅkhu, who became a caṇḍāla through his deeds and the very sacred
thread he wore became a leather strap.

Triśaṅkhu, was a king who commanded his preceptor to perform a sacrifice whereby he could
physically ascend into heaven. He was scorned by his preceptor and his preceptor's sons. The king
in anger declared that he would seek out some other preceptor who would obey his command. His
preceptor enraged at this display of infidelity cursed him and consequently he immediately
became a caṇḍāla or outcaste.

199. jāti-caṇḍālaṇukku kālāntarattilē bhāgavataṇākaikku yogyataiy-uṇḍu aduvum illai

yivaṇukku.
199. A caṇḍāla by birth is the eligible to become a Bhāgavata at some time — such is
not the case for this [type of person].
One who is born an outcaste can at some stage become eligible to take refuge in the Lord, but one
who has been outcaste due to malfeasance can never be so eligible.

200. āruḍa-patitaṇ āgaiyāle.

200. For indeed, he has fallen after rising,
A caṇḍāla by birth has hopes of attaining liberation in this lifetime but a karma-caṇḍāla has
willingly descended into the depths of depravity and therefore has no hope of salvation in this
birth.

201. idu taṇakku adhikāri niyamam illai.

201. There is no exemption from that.

No one is excluded or exempt from punishment for such an offence. Whoever gives affront to a
ward of the Lord of whatever social order or status he/she may be; advanced or backward,
intellectual superior of intellectually challenged; receives the punishment as described above.

29. Caste
202. “tamarkaḷil talaivarāya jātiyan-taṇarkaḷēlum..........” eṅkaiyālē.
202. It was said:— “Though they be of the brāhmin caste, highest among folk............”

Tiru-mālai 43:
“O Thou who resides in the great city of śrīraṅgam! Even those of the brāhmin caste, highest
among folk, though knowing the four Vedas and the six sub-sections, will it seems, become
outcastes instantly the moment they scorn Your wards.”
 44
203. ivviṭattilē vainateya vruttāṇtattaiyum piḷḷaip piḷḷaiyālvāṇukku āḷvān paṇitta
vārttaiyaiyum smarippatu.
203. The story of Vainateya (1) and the words Aḷvān spoke to Piḷḷai Piḷḷai-āḷvān (2)
should be recalled in this connection.

1. Mahābhārata, Udyoga Parva.

Once a brāhmin student named Galva having finished his course of instruction under the sage
Viśvamitra inquired what the dakṣina (honorarium) should be. Viśvamitra replied that he needed
nothing and that the teaching had been imparted out of love and in appreciation for the service
that Galva had rendered during his studentship. Galva kept on insisting and at last in exasperation
Viśvamitra demanded 800 white horses, each with one green ear. In dismay Galva beseeched
Lord Viṣṇu to come to his aid. Garuḍa was sent to aid him and taking him on his back he began
flying all over the world in search of the specified steeds. In the course of their wandering they
came to a remote hilltop where a female Rṣikā Sāndilyā was residing. After receiving her
hospitality Garuḍa reflected how such an exalted person could live in such a godforsaken and
remote place. Immediately he lost all his plumage and only after begging her forgiveness for
thinking ill of her abode could he regain his plumage and fly.
2. Piḷḷai Piḷḷai-Aḷvān, though a man of great intelligence, erudition and high birth, was constant in
his arrogance and offence against other Vaiṣṇavas. His preceptor, Kurattāḷvān, approached him on
an auspicious day on which gifts are made for expiation of sins and requested a gift. P.P. Aḷvān
protested that he had nothing to give and upon being pressed made the formal promise that he
would never again offend any Vaiṣṇava in word, deed or thought. A short time later he,
nonetheless, thought ill of a particular Vaiṣṇava, feeling great shame at his inability to fulfil his
promise to his preceptor Kuratāḷvān he hid himself. His preceptor being unable to bear the
separation sought him out and told him that he should hide no longer since his attitude indicated
that he bad indeed experienced sincere regret and had relented.

204. jñāna-anuṣṭāṅgalai yoḷintālum pēṟṟukku avargaḷ pakkaḷ sambandhamo

yamaikiṟāppōlē avai-yuṇṭāṇālu miḷavukkavarkaḷ pakkaḷ apacārame porum.
204. Association is enough to lead one to liberation despite the deficiency or even total
absence of spiritual learning and religious observances.
Association with like-minded peers in the pursuit of spiritual development is more important that
either learning or observance of religious rituals and practices.

205. itil jaṇma vruttādi niyamam illai.

205. There are no conditions as to descent, deed and so forth in this matter.

In the matter of establishing association with a tiru-kūṭam (sacred family) one does not need to
consider that only association with those of a higher caste, or those more observant in their ritual
obligations or those who are more erudite will be more beneficial in leading one to Liberation —
all association with spiritual aspirants of any social standing or intelligence will provide benefit.

206. ivvarttam kaiśika vruttāṇtattilum uparicara-vasu vruttāṇtattilum, kāṇalām.

206. This fact is illustrated by the anecdotes of Kaiśiki and Upari-cara-vasu.

In the Kaiśiki Purāṇa we are told of the anecdote of Nampāḍuvān, an outcaste singer, who gave a
song, called Kaiśika to a hungry ghost who threatened to eat him. By learning the outcaste’s song,
the ghost, who was in fact a learned brāhmin under a curse, regained his original form. This
illustrates the idea that the brahmin benefited from association with an outcaste.
Upari-cara-vasu, was a king who by his intensive spiritual practice gained the power to fly
through the sky with all his retinue. He was asked to arbitrate in a dispute between the gods and
the Rṣis over a matter of ritual. Having decided in favour of the gods, he was cursed by the Rṣis
 45
and lost his power of astral travel. This is an example of a highly learned man siding with the
gods instead of the spiritual aspirants.

207. brāhmaṇyam vilaic-cellu-kiradu vedādhyayanādi mukartālē bhagavallāpa hetu

veṇṟu: atutāṇe yilavuk-kuruppākil tyājayam-āmirē.
207. The price of Brāhmanism is acceptable if as a result of the study of the Vedas and
the other Scriptures is the attainment of the Lord: if that is not the result, then it is to be
rejected.

Brāhmanism is not being denied the eminence due to it. The point being emphasised here by the
learned ācārya is that Brāhmanism should result in devotion to Viṣṇu and the welfare of all
beings, particularly those who have surrendered to the Lord. All devotees are equal and caste
restrictions no longer apply to them. If Brāhmanism only serves to increase arrogance, casteism
and hostility towards Vaiṣṇavas of lower castes then it does not serve any useful purpose.

208. janma vruttaṅkaḷ in uḍaiya utkarśamum apakarśamum peṟṟukkum-ilavukkum

aprayojanam.
208. One's descent and ritual observances do not influence spiritual development or
decline.

209. prayojakam bhagavat sambandhamum tat-asambandhamum.

209. The cause [of spiritual development] is relationship to the Bhagavan or lack
thereof.

We have many incidents of people from all strata of society having achieved enlightenment and
liberation. Therefore, one's birth in a high caste or observance of prescribed rites do not guarantee
spiritual development or Liberation. The only thing that can influence our spiritual development
and Liberation is association with or disassociation from śrīman Nārāyaṇa.

210. bhāgavat sambandham uṇṭānāl iraṇḍum-okkumō eṇṇil.

210. If it be asked — “Is there caste equality amongst those who are in relationship
with the Lord?”

211. ovvādu.
211. [The answer is] there is not!

212. utkruṣṭamāka pramitta jaṇmam bhramśa sambhāvanaiyālē “śarire ca......” eṅkira

paṭiye bhaya janakam.
212. The superior birth gives rise to anxiety since there is the possibility of fall, as in,
“Even in [my] body...............”

The quotation is from Jitanta Stotram see note on 120.

The exalted status of the high born is dependant upon many socio-religious factors. There is
always the possibility of a fall from status occurring due to transgressions of commission or
omission. High born persons may also consider themselves eligible for following some other
means (upayāntara) and effecting their own personal liberation from Samsāra through yoga or
austerities etc. and this path too is uncertain of success and liable to setbacks and failures.
 46
30. The benefit of birth in a lower caste
213. adukku svarūpa prāptamāṇa naicyam bhāvikka veṇum.
213. In order to realise one's true nature there needs to be a humble disposition.

The true and essntial nature of a jīva is enveloped and obscured by the 6 hindrances known as
ṣaḍari; kāma – self-referrent desires, krodha – anger, moha – delusion or identification with the
body-mind complex, mada – arrogance or hubris, lobha – not sharing resources with others and
mātsarya – malicious envy. All of these have their basis in the delusive identification with the
mind/body complex.

214. apakruṣṭamāka pramitta urkruṣṭa janmattukku iraṇḍu doṣamum illai.

214. Birth in the lower castes is really better as it does not entail the two defects.

The two defects are:—

1) fear of falling from one's caste status and
2) the constant need to impose a false notion of oneself — projecting that image which does not
belong to the jīva by nature.

215. naicyam janma siddham.

215. [For the low-born] abjection is consistent with birth.
The ahaṅkāra (ego-sense) is the greatest obstacle in spiritual progress and the realisation of one's
true nature. Those who are high born are more likely to have an over-developed and reinforced
ego whereas those who are born in the low castes have a less developed ego. They are also used to
being exploited and discriminated against and thus have a more pervasive sense of helplessness
and humiliation. This feeling of abjection is the only pre-requisite for Taking Refuge.
In the modern context in the West, where caste is not an issue, this teaching can be applied to
those on the perimeters of society, those following alternative life-styles, gays and other groups
that are the target of vilification and social discrimination.

216. āgaiyālē utkruṣṭa janmamē śreṣṭam.

216. Therefore, birth in a lower caste is better.

In order to take refuge and to practice the virtues of unconditional friendliness and compassion,
humility and service it is better to be born an outcaste, than in family of great learning, wealth
and status/caste-consciousness. A person who is used to being discriminated against will, after
having taken refuge be able to empathise with the plight of those who are less fortunate and will
hopefully be more ready to assist and to serve without self-reference. Whereas for one who has
been a member of the “in-group” or mainstream and has always found acceptance and support
will generally be less sensitive to the sufferings of others — never having personally experienced
vilification and discrimination.

217. “śvapaco’pi mahīpāla”

217. Even one who cooks dogs, O king!”

Bhāgavata Purāṇa:—
“Even one who cooks dogs (a caṇḍāla), O king, who has devotion to Lord Viṣṇu, is higher
than a twice-born one; a brāhmin without devotion to Viṣṇu is lower than one who cooks
dogs,”
However low be the parentage and social status of a Vaiṣṇava he is nevertheless superior to a
mere caste brāhmin who is devoid of the love of God.
 47
Śāstra reiterates again and again that everyone is born a śūdra, one earns the right to the status
of twice-born (dvijatva) through the samskāras or sacraments and through study of the Vedas.
All study of the Vedas should rightly culminate in the love of God (bhakti) and the service of
all sentient beings (loka-saṅgraha). If this is not the result then dvijatva is useless.

31. Social blemishes are mitigated through Right Association.

218. nikruṣṭa jaṇmattāl vanda doṣam camippatu vilakṣaṇa sambandhattālē.
218. The blemishes associated with an inferior birth are mitigated through association
with distinguished persons.

Distinguished people are those enlightened Srīvaiṣṇavas who are free from conceit, selfishness
and deception and are steeped in love of God and compassion for all beings, and who strive for
the welfare of the entire world (loka-saṅgraha).

219. sambandhattukku yogyatai yuṇṭām-podu jaṇmak-kottai pōga veṇum.

219. Once one develops suitability for entering into a relationship [with God] then all
blemishes associated with one's social circumstances should be eliminated.

220. jaṇmattukkuk kottaiyum atukkup parihāramum “paḷutilā voḷukaḷ” eṅgiṟa pāṭṭilē

yaruḷicceytār.
220. Social blemishes and their mitigation are stated in the text — “The path of faultless
good conduct......”

Tiru-mālai 42.
“O you who are well-versed in the Vedas, and follow the path of faultless good conduct, you
should worship together with, and give and take on a par with people of low caste if they are
His devotees. O Resident of walled-śrīrangam, you have graced them to worship on equal
footing !”

221. vedakap ponpōlē yivarkaḷoṭṭai sambandham.

221. Association with these [prapannas] is like iron in relationship with refined gold.

An expert alchemist can turn iron into gold through the mere touch of highly refined gold: in the
same way the contact with practicing vaiṣṇavas can bring about a transmutation of being and turn
one into a dvija.

32. Equality in the Sangha

222. ivargaḷ pakkaḷ sāmya-buddhiyum-ātikya-buddhiyum naṭakka vēṇum.
222. It is essential that these [other prapannas] be regarded as equal and indeed
superior.

223. adāvadu-ācārya-tulyar-eṇṟum samsārikaḷiḷum taṇṇilum īśvaraṇilum adhikar

eṇṟum niṇaikkai.
223. That is to say — considering them as equal to the ācārya and superior to worldly
persons, to oneself and even to the Lord.
 48
All those who belong to the tiru-kūṭam, regardless of caste, ethnicity, gender, sexual orientation
etc. and who have taken refuge in Kṛṣṇa should be considered as superior to all other worldly
people, to oneself and even superior to the Lord Himself!

224. ācārya sāmyattukkaṭi ācārya vacaṇam.

224. Equality with the ācārya is [confirmed] by the ācārya’s directive.

Rāmānuja himself and all the former ācāryas have insisted that by having received the same
sacred mantras all Vaiṣṇavas are equal and therefore all should be treated with the same
veneration due to one’s own ācārya.

225. ippaḍi niṇaiyātoḷikaiyum apacāram.

225. It is an offence to think otherwise.

226. ivvarttam itihāsa purāṇaṅgaḷiḷum — (1). payiluñcuṭaroḷi......... (2). neḍumār-

kaṭimaiyilum......., (3). kaṇcora veṅkurutiyilum......., (4). naṇṇāda vāḷavuṇarilum.......,
(5). tēṭṭaruntiṟaṟṟēṇilum......., (6). mēmporuḷukku mēlil pāṭṭuk-kaḷilum vicatamākak-
kāṇalām.
226. This is clearly verified by the Itihāsa and Purāṇas and in the verses beginning
with:—
1. “Him whose brightness is ever sung........”
2. “Service to Him whose love is unbounded...........”
3. “Shed tears till blood streamed from the eyes.............”
4. “Hate-loving fiends equipped with swords...........”
5. “One who has reached a status rarely gained........ and in, the excellent verses
following:—
6. “Most precious being..............”
The references are to Tiru-vāi-moḷi 3.7. 1—10 and 8.10. 1—10. Periya Tiru-moḷi 7.4, 1—10 and
2.6. 1—10; Perumāḷ Tirumoḷi 2:1—10 and Tiru-mālai 36—42.

In all of these verses of the Prabandham the emphasis is upon giving due respect to all members
of the Vaiṣṇava family, and serving them irrespective of their caste and other incidental social
constraints.

227. kṣatriya ṇāṇā viśvāmitraṇ brahma-riṣiyāṇāṇ.

227. Viśvamitra, a Kṣatriya, became a Brahma-ṛṣi.

There are a number of examples of individuals who have achieved great spiritual heights and
were honoured as such in spite of being born in castes other than the brāhmin.

228. vibhīṣaṇaṇai Rāvaṇaṇ kulapāmsanaṇ eṇṟāṇ perumāḷ ikṣvāku vamśyaṇāka niṇaittu

vārttai yaruḷicceytār.
228. Rāvana called Vibhīṣana a disgrace to his tribe the Lord [Rāma] graciously spoke
[to him], regarding him as one of the Ikṣvaku [his own clan].

Rāma addresses Vibhiṣana asking him to tell him about the military strength of “them” — the
Rākṣasas thus making it clear that he did not consider Vibhīṣana to be one of them.
 49
229. periya vuḍaiyārkkup-perumāḷ brahma-medha samskāram paṇṇiyaruḷiṇṟan.
229. The Lord [Rāma] graciously performed the brahma-medha sacrament for Jaṭāyu.

The brahma-medha sacrament is a Vedic funeral rite performed only for the highest and most
respected Brahmins. The Rāmāyaṇa tells us that the Lord Rāma lovingly cremated the corpse of
Jaṭāyu the vulture who fought Rāvaṇa in an attempt to rescue Sītā during her abduction, with
these honours.

230. dharma-putrar aśarīri vākyattaiyum jñānāti-kyattaiyum koṇḍu śrī vidurarai

brahma-medhattālē samskarittār.
230. Yuddhiṣṭhira performed the brahma-medha sacrament for Vidura, on account of
the astral voice and his [Vidura’s] great wisdom.

Since the greatly learned Vidura was born a śūdra, Yuddhiṣṭhira hesitated to perform brāhmin
funeral rites for him, a voice from the sky exhorted him to do so.

231. riṣigaḷ dharma-vyādhan vācalilē tuvaṇḍu, dharma sandehaṅkaḷai camippittuk

koṇḍārkaḷ .
231. Sages, waiting at the door of Dharma-vyādha, had their doubts about dharma
resolved.

The story of Dharma Vyādha is found in the Mahābhārata. Dharma-vyādha was a hunter/butcher
and thus of low caste, but had attained perfect enlightenment through devoted service to his
parents. Thus even great sages were seen to wait patiently at his door to have him clarify abstruse
points of Dharma for them.

232. kṛṣṇan bhīṣma droṇa ādikaḷ gruhaṅgalai viṭṭu śrī vidurar tirumāḷikaiyilē amudu
ceytāṇ.
232. Kṛṣṇa, passing by the houses of Bhīṣma, Droṇa, and others, took food in the
blessed house of śrī Vidura.

When Kṛṣṇa came to Duryodhana’s kingdom as an envoy for the Pāṇḍavas, elaborate preparations
were made for his reception, but ignoring all the other high-born kṣatriyas like Bhīṣma and
Brahmins like Droṇa, he went to eat with the learned Śūdra Vidura. The expression used is
“amudu ceytān” which means to take necter (amrita).

233. perumāḷ śrī śabari kaiyālē yamutu ceytaruḷiṇār.

233. The Lord [Rāma] graciously accepted food from the hand of śrī Sabari.

Sabari, a-low-caste woman, would pick berries everyday and taste them, setting aside the sweetest
ones for Rāma in the event of his arrival. When he finally did arrive he ate them all with great
relish.

33. Rejection of all differences.

234. māṟanēri-nambi viṣayamākap periya-nambi uḍaiyavarkku aruḷicceyda vārttaiyai
smarippatu.
234. Let us recall that which was spoken to Rāmānuja by Periya Nambi concerning
Māraneri Nambi.
Māraneri Nambi was a low caste disciple of Alavandār (Yamunācārya) and a man of great
learning and devotion. On his deathbed, he asked Periya Nambi, a brāhmin co-disciple of
 50
Yamunācārya to perform his funeral rites. He reasoned that this vehicle of a body had been
regarded with great affection by Yāmunācārya and thus he felt that it should not be handled by his
own people after he had left it. Periya Nambi did as requested, but some onlookers complained to
Rāmānuja. Rāmānuja summoned Periya Nambi and requested an explanation as to why he had
not followed the social convention and allowed Māraneri’s body to be cremated by his own
people — further suggesting that by flaunting social convention he was setting a bad example and
earning public obloquy. Periya Nambi's rejoinder was based on the following points:—
1. There was no choice in the matter as he could not deputise someone else to do it for him,
just as the daily rite of Sandhya-vandana cannot be done by proxy — in other words he
had been given the task by the dying Māraneri Nambi and therefore was under an
obligation which could not be out-sourced to someone else.
2. He (Periya Nambi) was by no means superior to Rāma who performed the brahma-
medha sacrament for a vulture, nor was Māraneri-nambi in anyway inferior to Jaṭāyus.
3. Nammālvar's glorification of the service of all devotees irrespective of caste (Tiru-vāi-
moḷi 3:7 and 8;10) was not a mere poetic figure of speech but an injunction that should
be realised in practice.

235. “prādurbhāvaiḥ.......” — ityādi.

235. Also, there is — “Through manifestation................ “

“The God of gods, through various manifestations, assumes the forms of gods and humans. His
devotees are born in different bodies and castes and according to their conduct (karma). They
(the Lord and His devotees) take forms like all other sentient beings, but this is not a cause for
contumely, on the contrary, both appear as sentient beings for the welfare of all beings (loka-
saṅgraha) alone. The so-called eminence of non-devotees due to learning, wealth and conduct is
no better than the dressing up of a widow — to no avail.” (Source unknown)

236. bhāgavataṇ aṇṟikkē vedārtta jñānādigaḷ-aiyuḍaiyavaṇ kuṅkumam cumanta

kaḷudaiyopāti yeṇṟu collā niṇṟatirē.
236. It has been said that [a brāhmin] who has mastered the Vedas in their entirety,
devoid of devotion to the Lord is like a saffron-loaded donkey.

A brāhmin scholar no matter how learned he may be in all the six branches of Vedic knowledge,
if he does not have love of God he is like a donkey carrying a burden of saffron — able to
appreciate the weight but not the fragrance or value.

237. rājā-vāṇa śrī Kulaśekharap-perumāḷ tiryak stāvara jaṇmaṅgalai yācaipoṭṭār.

237. Though a king, the Lord Kulaśekhara expressed a desire to be born as an animal
and even an inanimate object.

Kulaśekhara āḷvār in his poems expressed the ardent desire to be reborn as a bird or a tree in
order to be near the Lord Śrīnivāsa in the temple at Tiruveṅgaḍam.

238. brahmaṇottar-āṇa periyaḷvārum tiru-makaḷārum gopa-jaṇmattai yāstāṇam

paṇṇiṇārgaḷ.
238. Periyāḷvār, chief of Brahmins, and his blessed daughter [Aṇḍāḷ] transposed
themselves as cowherds.

Because of their great love for Kṛṣṇa, Periyāḷvār and Āṇḍāḷ easily and naturally transposed
themselves and identified completely with the lowly cowherders in their attitude towards
devotional service.
 51
239. kantal kaḷintāl sarvarkkum nāṟīnām uttamaiyuḍaiya avastai varakkavaṭā yirkkum.
239. When rags are removed all will take on the nature of the best of women.

When ‘rags’ in the form of the afflictive emotions of selfish-desire, anger, delusion, arrogance,
greed, and envy are eradicated then the true nature of the jīva will shine through and one becomes
like the gem of all women — śrī Mahālakṣmi herself.

34. Similarities between jīvas & Lakṣmi.

240. āṟu prakārattālē pariśuddhātma-svarūpattukku tat sāmyam uṇḍāy-irukkum.
240. There are six similarities between purified jīvas and that one [Lakṣmi] in
quintessence.

These six are:—

(1) having allegiance to no other (than Nārāyaṇa) — ananyārha śeṣatvam
(2) taking refuge in no other — ananya-śaraṇatvam
(3) being enjoyed by no other — ananya-bhogyatvam
(4) tranquil in union (with the Lord)— śamśleṣattil āriyirukkai
(5) distressed in separation — viśleṣattil āriyirāmai
(6) being controlled solely by God — tadeka-nirvāhyatvam.

35. Egocentric impulse

241. druṣṭattil utkarṣam ahaṅkārattālē; adruṣṭattil utkarṣam ahaṅkāra-rāhityattālē.
241. Superiority here in this world derives from egocentric impulse; superiority here-
after derives from being liberated from egocentric impulse.

Worldly success is based upon competition and the egocentric desire for achievement and
recognition in the eyes of others. Most people live the lives that they think will bring them
acceptance from others. Viśvamitra's ego drove him into a personal struggle which led to the
change of social status and universal recognition as a Brahma-rṣi. Kulaśekhara on the other hand
rejected all such social-status & worldly achievements and would have been happy to have
exchanged places with flora and fauna!

242. brahmāvā-yiḷandu potāl iṭaicciyāyp peṟṟu viḍudal ceyyum-paṭiyāy-irukkum.

242. Brahma experienced failure; whereas a milk-maid achieved success.
Although Brahma arises from the lotus sprung from Viṣṇu’s navel, he is unable because of his
ego to see the lotus-feet of the Lord; on the other hand, Cintayanti the simple Gopi unable to go
out to meet Kṛṣṇa immediately abandons her body and attains him. (Vide aphorism 80).

36. Program for Spiritual development

243. ippaṭi sarva prakārat-tālum nāca-hetu-vāṇav-ahaṁkārattukkum atiṇuḍaiya
kāryamāṇa viśaya prāvaṇyattukkum viḷai-nilam tāṇākaiyālē taṇṇaik-kaṇḍāl śatruvaik-
kaṇḍār-pōlēyum avaṟṟukku vartta-kāraṇa samsārikaḷaik kaṇḍāl sarppatraik kaṇḍār-
pōlēyum avaṟṟukku nivartta- kāraṇa śrīvaiṣṇavarkaḷaik kaṇḍāl bandhukkaḷai kaṇḍār-
pōlēyum īśvaraṇaik kaṇḍāl pitāvaik kaṇḍār-pōlēyum, gcāryaṇaik kaṇḍāl, paciyan
coṟṟaik kaṇḍār-pōlēyum, siśyaṇaik kaṇḍāl abhimata viśayattaik kaṇḍār-pōlēyum
niṇaittu, ahaṁkārārtta kāmaṅkaḷ mūṇṟum anukūlar pakkal anātarattaiyum pratikūlar
 52
pakkaḷ prāvaṇyattaiyum upekṣikkum avarkaḷ pakkal apekṣaiyaiyum piṟappikku
meṇṟañci, ātma-guṇaṅkaḷ nammālum piṟaṟālum piṟappittuk koḷḷavoṇṇātu, sat-ācārya
prasādamaṭiyāka varukiṟa bhakavad prasādattālē piṟakumattaṇai yeṇṟu tuṇintu
dehayāttiraiyil-upekṣaiyum ātmayāttiraiyil-apekṣaiyum prākruta vastukkaḷil
bhogyatābudhi nivruttiyum deha-tāraṇam paramātma samārādhaṇa samāpti prasāda
pratipatti yeṇkiṟa budhi viśeṣamum taṇakkoru kleśam-uṇṭānāl karma-phala meṇṟātal
krupāpala meṇṟātal piṟakkum prītiyum, svānuṣṭāṇattil sādhanatva budhi nivruttiyum;
vilakṣaṇaruṭaiya jñānānusandānaṅgaḷil vañcaiyum, ukantaruḷiṇa nilaṅkaḷil
ātarāticayamum, maṅkaḷāśāsanamum, itara viśayāṅkaḷil aruciyum, ārttium anuvarttana
niyatiyum āhāra niyatiyum; anukūla saha-vāsamum, pratikula saha-vāsa nivruttiyum
sat-ācārya prasādattālē varttikkumpaḍi paṇṇik-koṇḍu pōrakkaṭavaṇ.
243. One should keep oneself under constant surveillance — considering oneself as the
ground in which solipsism produces desire for sense-gratification which is the cause of
ruin in every way. One should avoid like a snake, worldly people (Samsāris) who are
promoters of self-centeredness and sense-gratification. One should treat śrī Vaiṣṇavas
who are concerned with renouncing these [sense-pleasures & self-centredness], as
kinsmen. One should treat the deity with all the awe and reverence due to a father. The
ācārya should be relished like a starving person relishes food. A disciple should be
treated like the beloved. Realising that conceit, wealth and sensuality, these three, are
the causes of [respectively] disrespect toward the virtuous, attachment for bad company,
and a passion for those who are indifferent — one should take care to renounce them.
One must realise that the spiritual qualities [sama — control of the mind and dama —
control of one's reactions] cannot occur spontaneously or be inculcated by others, but
can only arise from Divine Grace which is mediated by the grace of the true ācārya.
One should, by the ācārya's grace continue making progress in overcoming the lower
nature and developing the spiritual nature. One should renounce the desire to enjoy
sense-objects and cultivate the clear perception that the maintenance of the body is
accomplished by using the remnants of things offered to the Lord. One should welcome
suffering and affliction, whether arising from karma or as a result of Grace. One should
repudiate the idea that this code of conduct is a means for attaining the Lord. One
should cultivate the desire for knowledge, the emulation of distinguished persons and
intense love [for God]. One should offer prayers of benediction towards the Lord, and
His Sacred Abodes and cultivate aversion for worldly objectives. One should remain
disciplined in matters of service, abiding with the well-disposed and avoiding the ill-
disposed.

In this sūtra our mentor proposes a program for spiritual development thus stabilising the
potentially hazardous path of destructive passivity inherent in the Teṅgalai theology.

1. Mindfulness — the Prapanna should constantly be watching the mind and the thoughts
that arise. The desire for sense-gratification which arises from self-centeredness should be
gradually eradicated.
2. Association — we are greatly influenced by our peers and therefore the company that we
keep should be that which will benefit us and should be a support network for our spiritual
practice.
3. The Deity should be treated with awe and reverence. The majority of people are incapable
of rāga-bhakti — spontaneous and passionate love of God, therefore they should cultivate
vaidhi-bhakti — an attitude of awe and reverence.
4. The spiritual preceptor should always be cherished and never taken for granted.
5. A disciple should be treated with all the affection and attention that one would shower
upon the great love of one’s life.
 53
6. Conceit, the pursuit of wealth as an end in itself, and sensuality should be avoided.
7. Await the opportunity by the preceptor’s grace and guidance to develop mental
equanimity and self-control.
8. With the grace of the preceptor one should strive to overcome the 6 afflictive emotions
and to develop the positive qualities of acceptance, loving kindness, friendliness,
compassion etc.
9. The body should be maintained by offering everything first to the Lord and then taken as
left-overs (prasāda).
10. Develop a more positive attitude towards suffering. There are two recommended ways of
regarding suffering, which is endemic to the human condition —
• Suffering is inescapable because it is the fruition of previous karma and is in fact due
and condign recompense for past offences. It is therefore good that one's liabilities
are being liquidated and debts being repaid, thus bringing one closer to God each
time.
• Suffering is due to the Grace of the Lord and is being administered in order to foster
distaste (vairāgya) for continued embodiment, possessions, relationships and the
world in general.
11. This spiritual development program should not be regarded as a means to win the favour
of the Lord but should be performed as one’s duty alone.
12. Strive to increase your learning by every means possible.
13. Follow the lead of the distinguished and venerable spiritual aspirants.
14. Work on developing intense love of God.
15. Bless the Lord and His sacred temples rather than requesting Him to serve you and assist
you in the fulfilment of your happiness projects.
16. Reflect upon the futility of material objectives.
17. Be mindful and disciplined in all those matters relating to one’s service to God.
18. Live and mix with people that are amicable to you and will benefit you.
19. Avoid the company of those that are inimical and will not promote your spiritual
development.

37. Benediction of the Lord (maṅgalāśāsanam)

244. maṅgalāśāsanam svarūpa viruttamaṇṟō veṇṇil: jñāna-daśaiyil rakṣya-rakṣaka-
bhāvam taṇkappilē kiṭakkum prema-daśaiyil taṭṭumāṟik kiṭakkum.
244. If it be argued that the benediction of the Lord (maṅgalāśāsanam) is contrary to
[the jīva’s] quintessence, [it is answered that], in the rational state the relationship is that
of protected and protector; but in the state of love this relationship is reversed.

The controversial topic of maṅgalāśāsanam which is a benediction for the welfare of the Lord is
now taken up for discussion. On the normative rational level the jīva is totally dependant upon the
Lord for its protection, survival and edification. On this level a blessing by an inferior to a
superior would be inappropriate, but when rational thinking gives way to spontaneous love, such a
blessing is quite appropriate as the roles are reversed in that the lover seeks the welfare of the
beloved more than one's own.

245. avaṇ svarūpattaiy anusandhittāl avaṇaik kaṭakākak koṇḍu taṇṇai nōkkum,

saukumāryattai anusandittāl taṇṇaik kaṭakākak koṇḍu avaṇai nōkkum.
245. From the point of view of the Lord's quintessence, [as supporter] it [the jīva] seeks
His protection; but from the point of view of the Lord's tenderness it [the jīva] seeks to
protect Him.
 54

The quintessence of the Lord is omnipotence, omnipresence, omniscience etc. thus the jīva
naturally looks to Him for protection; but in the love-relationship, the jīva sees the Lord’s
exquisite beauty, gentleness and tenderness and naturally desires to protect these in support of a
continuing relationship.

246. ivvarttam cakravartti śrī janaka rājaṇ tirumakaḷ viśvāmitraṇ śrī daṇḍaka-araṇya
vāsikaḷāṇa ruṣikaḷ tiruvaṭi mahārājar śrī nanda gopar śrī vidurar piḷḷaiy-uraṅgavilli-
dāsar toṭakkamāṇ avargaḷ pakkalilē kāṇalām.
246. This fact is illustrated in the case of the emperor (Dasaratha), Janaka’s divine
daughter (Sita), Viśvamitra, the Rishis who dwelt in the blessed Daṇḍaka forest,
Tiruvaḍi (Hanuman), the Mahārāja (Sugriva), the blessed cowherd Nanda, the blessed
Vidura, Piḷḷai Uraṅgāvilli Dāsa and others.

All these individuals had occasion to protect the Lord, except Piḷḷai Uraṅgāvilli Dāsa (Dhanur-
dāsa) who spent his time protecting Rāmānuja.

247. iḷaiya-perumāḷai śrī guhap-perumāḷ atiśaṅkai paṇṇa iruvaraiyum atiśaṅkaipaṇṇi

śrī guhap-perumāḷ parikaram perumāḷai nōkkiṟṟiṟē.
247. The blessed Lord Guha, suspecting the younger Lord (Lakṣmana), and Guha’s
servants suspecting them both, they [all] protected the Lord (Rāma).

When Lord Rāma spent the night in the hamlet of Guha, Lakṣmana as usual, armed himself and
stood guard over Rāma. Guha suspecting that Lakṣmana might try to assassinate Rāma during the
night also armed himself to keep watch over Lakṣmana. The subjects seeing their chieftain taking
up arms along with Lakṣmaṇa and wandering about in the middle of the night suspected his
intentions and they too armed themselves to watch over both of them!

248. oru nāḷ mukattilē viḷittavarkaḷai vaṭṟivaḷaku paṭuttum pāṭāyiṟṟitu.

248. By only once seeing the beauty of [Rāma’s] form, [Guha’s people] made a great
effort [to protect Rāma].

249. ivargaḷ nammuḍaiya koṭiyilē yeṇṇum paṭiyāyiṟṟu āḷvārkol nilai.

249. The āḷvārs are outstanding in this matter [of blessing the Lord].

250. āḷvārgaḷ ellāraiyum pōlallar periyāḷvār.

250. [And], Periy-āḷvār excels all the other āḷvārs in this [matter].

Periyāḷvār is the author of the hymn Paḷḷāṇḍu which is the classical example of a benediction of
the Lord.
paḷḷāṇḍu paḷḷāṇḍu pallāyira tāṇḍu palkōṭi nūṛāyiram
mallāṇḍā tiṇdōḷ maṇivaṇṇā un cevvaḍi cevvit-tiruk kāppu ||
“For many years, for everlasting years, for thousands of years; may the beauty of
Thy red feet be blessed! O Lord Kṛṣṇa of emerald-hue, with the shoulders that
vanquished the wrestlers.”

251. avargaḷuk-kitu kādācitkam; ivarkkitu nityam.

251. For the others, [making benedictions to protect the Lord] was occasional; for him
[Periy-āḷvār] it was constant.
 55
252. avargaḷuḍaiya āḷaṅkāl-tāṇe ivarkku mēṭāy-irukkum.
252. Indeed, the depths for the others was for him the shallows.

The other āḷvārs were only attracted by the beauty of the Lord; but Periyāḷvār, was constantly
apprehending danger to the Lord's person and thus constantly blessing Him.

253. avargaḷukku upāya śeṣatvattaiyum aḷittu svarūpattaik kumiḷ nīruṇṇap paṇṇum adu,
ivarkku upāya vruttikkum hētuvāy svarūpattaik karaiyēṟṟum.
253. For the others, the diving into ecstasy [of mystic union] compromised their
dependency (śeṣa) relationship to both [the Lord and the tiru-kūṭam]; for him (Periy-
āḷvār) this [perception of transcendental beauty] is the cause of reinforcing [the śeṣa-
relationship], augmenting thereby the quintessence.

The other Aḷvārs seem not to have been able to control themselves and gave themselves up to
ecstasy and merged themselves completely with the Lord, thereby negating the dependency-
relationship known as śeṣa-śeṣi bhāva. Whereas Periy-āḷvār, having a vision of the Lord's
transcendental beauty instead of becoming absorbed in it, steadied himself and further deepened
the relationship of dependency by his benediction for the protection of that rare, exquisite and
fragile beauty.

254. bhaya-nivarttakaṅkaḷukku bhayap-paṭuvadu pratikūlaraiyum

anukūlarākkikkoḷḷuvadu, atīta kālaṅgaḷil apatāṇaṅgalukku uttara-kāḷattilē vayiṛer-
ivadu prāpti-phalamum iduvē yeṇpadu animiṣaraip-pārttu uṟakaluṟakaḷ eṇpatāyk
koṇḍu idu tāṇē yātraiyāy naṭakkum.
254. This [benediction], indeed, was a preoccupation [for Periy-āḷvār], which took the
form of anxiety on account of reassuring factors, changing enemies into friends, feeling
pangs over some dangers of former times, or saying — “This [benediction] is the fruit
of attainment”, or when seeing the vigilant ones [the guardians of the Lord in
Vaikuṇṭha] exhorting them:— “Don't sleep!”

The several facets of Periyāḷvār's Maṅgalāśāsanam are:—

1. Even though the strong muscular arms of the Lord and his weapons — discus, sword and
bow should have reassured Periyāḷvār of the Lord's capacity to defend himself,
nevertheless he feared lest some misfortune befall even these factors.
2. He would enlist others who were seeking even mundane gains such as wealth to bless the
Lord.
3. He would feel that distant encounters with adversaries such as Rāvaṇa and Hiranyakasipu,
were contemporary events about to take place and would feel acute anxiety for the Lord's
well-being.
4. He intended to maintain his vigilance and protection of the Lord even in Vaikuntha —
exhorting all the attendants of the Lord to remain ever vigilant. (Periyāḷvār Tiru-moḷi
5;2;9)

“May no rift ever come between Thee and Thy inseparable servants. All hail to Sri who, like an
ornament adorns Thy chest. May Thy radiant, sharp blazing discus in Thy right hand, which is
capable of annihilating foes be blessed for everlasting years! May Thy conch whose sound
pierces through the clanging din of weapons in battle be blessed for everlasting years.”
(Paḷlāṇḍu verse 2.)

255. allātavarkaḷaip pōlē kēṭkiṟavarkaḷ uḍaiyavum collukiṟavarkaḷ uḍaiyavum

tanimaiyait tavirkkai yaṇṟikkē āḷumāḷār-eṇkīṟavaṇ uḍaiya taṇimaiyait tavirkkaikkāka
vāyiṟṟu bhāṣyakārarum ivarum upadēśippatu.
 56
255. Bhāṣyakāra (Rāmānuja) and he (Periy-āḷvār), unlike other teachers who perceived
only their own loneliness and that of others, have the unique distinction of feeling that
the Lord is lonely. When imparting teaching they sought to remove His loneliness.

Rāmānuja and Periyāḷvār had compassion on the Lord who was strong for everyone else but with
whom there was no one to sympathise. Their teaching was therefore service orientated, in order to
surround the Lord with well-wishes and supporters. Other āḷvārs and ācāryas saw themselves as
lonely beings, considering their limited numbers compared to the millions of Samsāris. They also
considered the Samsāris as lonely beings in that they had strayed away from the Lord and would
be subjected to repeated births and deaths.

256. allātārkku sadā samruddhikaḷ darśanānubhava kaiṅkaryaṅkaḷālē ivarkku

maṅgalāśāsanattālē.
256. The existence and sustenance of the other [āḷvārs] were from seeing, enjoying and
serving [the Lord]; his [Periy-āḷvār's] was from making the benediction.

257. ukantaruḷiṇa nilaṅkaḷai yanusantittā1 ūṇum urakka-mumiṇṟrikkē ivaruḍaiya

yātraiyē namak-kellārkkum yātraiyāga vēṇum.
257. He was [completely] preoccupied with thinking about the Sacred Places,
disregarding food or sleep, and this should be an example to be followed by all of us.

258. agaiyālē maṅgalāśāsnam svarūpa-anuguṇam.

258. Therefore the prayer of benediction [indeed] fully accords with [jīva's] essential
nature.

The venerable teacher now begins to expatiate on some of the other aspects of the Prapanna's
conduct mentioned in Aphorism 243.

38. The conduct of the Prapanna

259. anukūlar-ākiṟar jñāna bhakti vairāgyaṅgaḷ iṭṭumāṟinār pōlē, vaṭivilē toṭai
koḷḷalām-paṭi yirukkum paramārttar.
259. The well-disposed ones (anukūlan) are those who are disgruntled [with Samsāra],
and in whom wisdom, devotion and dispassion are prominent and whose actions
confirm the existence [of these qualities].

The definition of an anukūlan or one who is a worthy spiritual friend (kalyāna-mitra) is given. He
or she has realised the unsatisfactory and ephemeral nature of Samsāra and has the spontaneous
arising of wisdom, devotion and dispassion (or even one of these qualities) and who actually
manifests them in daily life.

260. oru cēy nirampa nīr niṇṟāl acal cēy pocintu kāṭṭumā pōlē ivaiyillātārkkum
ivarkaḷōṭṭai sambhandattālē uṟāvudal tīrakkaṭavatāy irukkum.
260. Just as from a flooded field, water seeps into a neighbouring field, so from
association with these persons by those who are lacking these [wisdom, devotion and
dispassion], grief born of deficiency will vanish.

Again the importance of right association or sat-sangha is stressed. By befriending and

associating with those who have wisdom, devotion and dispassion one will be influenced in a like
manner.
 57
261. āṟu-nīr varavaṇittāṇāl atukkīṭāna aṭaiyāḷaṅgaluṇḍamā pōlē prāpti yaṇittāṇa-vārē
inda svabhāva viśeṣaṅgaḷ taṇṇaṭaiyē viḷaiyakkaṭavatāy- irukkum.
261. These characteristics of self-nature will arise spontaneously when attainment is
near, as the sands of the river-bed produce oozing before the approaching flood.

39. Wisdom, devotion & dispassion.

262. ivaṟṟaik-koṇḍu carama śarīram eṇṟu taṇakkut-tāṇē aṟutiyiṭāy-irukkum.
262. These signs [wisdom, devotion and dispassion] are indicative that this is certainly
the last incarnation for the one [in whom they appear].

40. Those who should be avoided.

263. pratikūlar-ākiṟār dēhātmābhimānikaḷum sva-tantrarum anya-śeṣa-putarum
upāyāntara niṣṭarum sva-prayōjana pararum.
263. The ill-disposed (pratikūlas) are those who identify the Self with the body/mind
complex, those who act according to their whims, those who show allegiance to others,
(rather than the Lord), those who are attached to other means (upāya), and who are self-
seeking.

The venerable teacher here enumerates five types of people who should be avoided:—
1. Those who confuse the body/mind complex as being the Self.
2. Those who know that the Self is different from the body, and yet still think that they are their
own masters, declining to be of mindfull service to anyone else.
3. Those who are inclined to serve but serve other sentient beings for their own personal gain
rather than the Lord and His embodiment which is the world.
4. Those who are engaged in service to the Lord and His Creation but resort to various means in
order to obtain liberation rather than simply relying on the Lord alone.
5. Those who render service to the Lord and the devotees but out of self-interest.

264. ivargaḷukku uddheśyarum upāyopeyaṅgaḷum bhedhit-irukkum.

264. With such varying ideals and agendas, each [of the above categories] have their
own particular preferences, means and objectives.

265. dēhātmābhimāṇigaḷukku uddēśyar dēha-vartta-karāṇa manuṣyargaḷ, upāyam-

arttam, upēyam-aihika-pōkam svatantranukku uddēśyar svarkkāti-pōkapratar, upāyam
karma-anuṣṭānam, upēyam svarkkāti-pōkam, anya-śeṣa bhūtarkku uddēśyar brahma-
rudrātigaḷ upāyam tat samāśrayaṇam, upēyam tat sāyujyam: upāyāntara niṣṭarkku
uddēśyaṇ devatāṇtaryamiyāṇa sarveśvaraṇ, upāyam karma-jñāna-bhaktigaḷ, upēyam
bhagavat-anubhavam sva-prayōjana-pararkku uddēśyaṇ neñjiṇāl niṇaippāṇ yavaṇ-
eṅkiṟavaṇ; upāyam svakīya svīkāram, upēyam svārtta kaiṅkaryam.
265. For those who identify the jīva with the body, their preference is for others who
also foster the body, their means is money and their objective is worldly enjoyment.
For those [of the second category] who act through independence their preference is for
[worshipping] those [deities] who give enjoyment in heaven, their means is the
performance of rituals and their goal is attainment of heaven. For those [of the 3rd
category] whose allegiance is to others, they prefer [to worship] Brahma, Siva and the
like, their means is surrendering to them, and their goal is union with them. For those
 58
[of the 4th category] devoted to other means, their preference is for [Nārāyaṇa] the Lord
of all as Indweller of the gods, their means is [the practice of] Karma Yoga, Jñāna
Yoga and Bhakti Yoga and their goal is the experience of the Lord. For those [of the
last category] who are self-seeking, their preference is for [Nārāyaṇa] described in —
“He who thinks [of Him] in whatever form...........*”, their means are various and their
ultimate objective is self-delight [rather than the pleasure of the Lord].

The self-seeking (sva-prayojana-para) are devotees who are oriented towards the Lord but their
service always has a self-seeking element to it.

*The quotation is from Tiru-vāi-moḷi 3.6.9:—

“O people of this world, don’t be confused regarding the Primeval One the foremost of the
Trinity, the Lord of the gods, He is the father capable of affording protection and also the
mother; and much more besides, you see. Be not confused that He is different from this one in
Iconic form. Whatever form [of God] you contemplate upon, that form is assumed by the
Great Lord, the hue of the expansive ocean”.

266. mudal coṇṇa mūvarum nigrahattuk-kilakku. Maṟṟaiyiruvarum anugrahat-tuk-

kilakku.
266. The first three [categories] mentioned above, are subjected to rectification, for the
other two [categories] there is Grace.

267. mūvaruṭaiyavum karmam anubhava vināśyam, nālāmati-kārikku prāyaścitta

vināśyam, añjāmatik-kārikkup puruṣākāra vināśyam.
267. The Karma of the [first] three is [only] destroyed by [running its full course of]
experience; that of the fourth subject is destroyed by atonement and that of the fifth
subject is destroyed by the Mediatrix Lakṣmi.

The subjects of the first three categories enumerated above alienate themselves from the Lord and
their salvation occurs only after many many rebirths and untold Karmic suffering. The only way
they can extricate themselves from the wheel of rebirth is to increase their merit and decrease
their demerit.
For those of the fourth category who engage in means other than the Lord, their salvation lies in
Divine Grace which treats the upāya as a kind of atonement and is disregarded in the general
amnesty.
Those who serve the Lord for their own interest are forgiven for the sake of Mahālakṣmi, who as
the Mediatrix was instrumental in introducing them to the spiritual path through the medium of
the ācārya, and in whose presence they played the courtier.
The venerable teacher now takes up some anticipated objections to the teaching and refutes them.

268. upāyam svīkāra-kālattil puruṣa-sāpēkṣamumāy puruṣakāra-sāpēkṣamumāy

irukkum; kārya- kālattil upāya nirapēkṣamāy irukkum.
268. Choosing a means depends both upon the individual (puruṣa) and the Mediatrix
(puruṣākāra) — at the time of accomplishment [of the goal] these two become
redundant.

The Lord is the Siddhopāya — the perfect means. He does not brook any other means and this is
known as nirapekṣa-upāyatva. The question arises as to why should He need the services of
Mahālakṣmi as a Mediatrix? The answer is that at the time of surrendering, the cetana (sentient)
subject (puruṣa) courts the Lord, and Mahālakṣmi is instrumental in ushering the cetana into the
Lord's presence with a recommendation. After the act of śaraṇāgati and the acceptance by the
Lord, He needs neither the assistance of the cetana nor of Mahālakṣmi. He Himself takes
complete responsibility for the liberation of the cetana.
 59

269. sva-prayojana-parar ellāraiyum pratikūlarāka niṇaikkaḷām-ōveṇṇil ?

269. It may be asked:— “Is it proper to consider all those who are self-seeking as ill-
disposed?”

One may also ask if the ācārya is not being excessively puritanical by declaring that even the
friendship and association of self-seeking devotees should be avoided.

270. iṅgu sva-prayojanam eṅkiradu āśraya-doṣa janya-māṇattai.

270. [The answer is that] that which is referred to as self-seeking arises from the faulty
reliance [on the aesthetic form of the Lord].

The self-seeking one is misguided because he simply reacts to the beautiful external form of the
Lord in His arca-avatāra (Iconic maniestation). He is wrapt up in the enjoyment of the Form, the
personal ‘feel-good’ experience and possibly the auxiliary socio-economic factors, atmosphere,
good food etc. and does not truly surrender completely to the Lord.

271. agaiyālē doṣam-illai.

271. Therefore, there is no fault [in saying that the self-purposed one is ill-disposed].

Therefore it would be better not to associate with these people as it may lead to disturbance of
one’s sādhana by engaging in disputation with them.

41. Positive qualities to be developed.

272. viśaya doṣattāl varum avaiyellām duṣṭyajamāy iruppatu.
272. It is obvious that it is difficult to renounce everything that proceeds from the object
of enjoyment.

It can be seen from some of the Hymns of the āḷvārs that they could also have been classified as
self-seekers, having given themselves over totally to the enjoyment of the rapture of ecstatic
union with the Lord. Sometimes going so far as to publicly impeach the Lord for his lack of
response. But their apparent impropriety was due to advanced God-realisation and enlightenment,
not due to immaturity and ignorance. So therefore we should not judge them from a mundane
human point of view. It is natural for sentient beings to seek pleasure and aesthetics and therefore
they cannot be condemned if they do so.

273. “umaiyaroḍu ceviṭar vāttai.........”, “katham-anyad iccheti.........”

273. “Conversation between the deaf and the dumb........(1).”, How can it desire
anything else...........(2).”

1. Nacciyār Tiru-moḷi 12:1 Aṇḍāḷ speaking to her friends:—

“To me who has developed an infatuation with Kṛṣṇa that cannot be understood by you; whose
desires are quite different from mine— your prattle is like conversation between the deaf and the
dumb. Please take me to a place near Mathura [the place of Kṛṣṇa], who reached the arena even
before the wrestlers arrived there and who was raised in the house of a different mother after
leaving His birth- mother.”
2. Stotra-ratna 37
“How can my mind, which is firmly set upon Your nectar-shedding lotus-feet, ever desire
anything else. It is well known that when there is a lotus full of pollen, the bee does not even look
at the [thorny, pollenless] ikṣuraka flower.”
 60
274. ippaḍi yivai yittaṇaiyum sat-ācārya prasādattālē varttikkum pōtaikku vastavyam-
ācārya sannidhyum bhagavat sannidhyum vaktavyam-ācārya vaibhavamum sva-
nikarṣamum; japtavyam guru-paramparaiyum dvayamum; parigrāhyam pūrva-
ācāryargaḷ uḍaiya vacanamum anuṣṭānamum: parityājyam avaiṣṇava saha-vāsamum
abhimāṇamum; karttavyam ācārya kaiṅkaryamum bhagavat kaiṅkaryamum.
274. When these [positive characteristic] increase by the grace of the true ācārya, the
enlightened one dwells in the presence of the ācārya and in the presence of the Lord; he
speaks of the ācārya's greatness and his own inferiority; his prayers are the recitation of
the spiritual lineage (guru-parampara) and the Dvayam (mantra); he imbibes the
teaching and emulates the conduct of the former ācāryas and avoids association with
non Vaiṣṇavas and their attachments; he renders service to the ācārya and to the Lord.

In this passage the venerable teacher picks up from 259-261, the positive characteristics being
eulogised are wisdom, devotion and dispassion. He elaborates upon the ideal conduct of the
enlightened one. The Prapanna is further enjoined to:—

1. Reside only with the ācārya or near temples.

2. He should only ever praise the greatness of the ācārya, and express his own inferiority.
3. He should constantly be mindful of the succession of spiritual masters, pay them
reverence and constantly repeat the Dvaya mantra — śrīman nārāyaṇa caranau śaraṇam
prapadye; śrīmate nārāyaṇāya namaḥ.
4. He should spend his free time studying and memorising the teachings of the previous
ācāryas, and practice applying them in his daily life.
5. He should shun the company of non-Vaiṣṇavas and all the favours extended by them.
6. He should dedicate himself to the support and service of his ācārya and to serving the
Lord residing in the temple.

42. Service (Kainkaryam)

275. kīḷccoṇṇa bhagavat kaṅkaryam aṟivatu śāstra-mukattālē; ācārya kaiṅkaryam
aṟivatu śāstra-mukattālum ācārya vacanattālum.
275. The service to the Lord, referred to above, is to be learned from the Scriptures;
service of the ācārya is to be learned from the Scriptures as well as from instruction.

The Lord in His arca-form does not make clear His requirements, therefore one should learn the
proper method of service by studying the appropriate Scriptures such as the Pañcarātra Āgama
and Purāṇas.
The method of serving the teacher is learned from the Dharma śāstras as well as simply by
following the instructions of the teacher.

276. kaiṅkaryam-tāṇ-irandu.
276. There are two kinds of service.
277. adāvadu iṣṭam ceykaiyum aniṣṭam taviru-kaiyum.
277. Namely, doing what is pleasing and avoiding what is displeasing.

278. iṣṭāniṣṭaṅgaḷ varṇāśramaṅkaḷaiyum ātma-svarūpataiyum avalambit-tirukkum.

278. That which pleases and that which displeases depends upon varṇa and āśrama and
the jīva's quintessence.
 61
The first of the two stages of śaraṇāgati are acting in harmony with the Divine Will (ānukūlasya
saṅkalpaḥ) and avoiding disharmony (pratikūlasya varjanam). According to the Dharma-śāstra
there is no absolute standard of what pleases and displeases the Lord — these factors are all
dependant upon one's profession as brahmin (intelligentsia), kṣatriya (administrator), vaiśya
(entrepreneur) or śūdra (worker); and status as bachelor, householder, retiree or monk. What a
worker does to please the Lord is not always the same as what a priest should do and visa-versa.
Likewise the acceptable conduct of a bachelor differs from that of a householder or a monk. The
duties and prohibitions appropriate to each should be learnt from the Dharma-śāstras. But this
code of conduct should be followed simply as service and never be regarded as leading to some
merit. And ultimately all personal conduct and service should accord with the inherent
quintessential nature of the Self and its relationship to the Lord and to others.

279. puṇyattuk kañcukiravaṇ pāpattaip paṇṇānire.

279. One who shirks from acts of merit (puṇya) would certainly not perform acts of
demerit (pāpa).

One who hesitates to perform acts of merit as enumerated in the Dharma-śāstras because they
smack of upāyāntara — being a means to an end, and thus in fact jeopardise Mokṣa, would
certainly not perform any acts prohibited by the Scriptures.
In fact the Veda (Muṇḍaka-upaniṣad) declares that in order to reach the highest Goal both merit
and demerit must be transcended.

280. ivaṇ puṇyattaip pāpam eṇṟi-rukkum; avaṇ papattaip puṇyam eṇṟi-rukkum.

avaṇukkadu kiṭaiyādu; ivaṇādu ceyyān.
280. The [Prapanna] regards merit as demerit. The [Lord] regards demerit as merit; but
the [Lord] will get none [demerit] because the [Prapanna] does not occasion any.

The true Prapanna eschews the accumulation of merit as being an obstacle on the spiritual path
whereas the Lord out of His boundless affection actually regards demerit favourably — as a
reason to bestow ever more love and compassion upon the Prapanna! This is a rather tricky
doctrine that can lead to serious heresies, so the wise ācārya tempers it by declaring that this
remains a theoretical proposition only because no true Prapanna, following strictly the prescribed
code of conduct would ever give the Lord the opportunity to relish his demerit as he would
certainly not accumulate any!

281. kaiṅkaryan-tāṇ bhakti-mūlam allāda-podu bhīti-mūlamāy vara-veṇum.

281. Service, indeed, should be motivated by fear [of loss of dependence on the Lord] if
it does not spring from loving devotion.

The best form of service is that which arises from pure sincere loving devotion, but if this is not
spontaneously present then it would better be prompted by fear of the obscuration of one's
quintessential attribute of eternal śeṣatva — dependence.

282. aduvum illāda podu adhikārattilum upāyopeyaṅkaḷ-ilum anvayam-iṇṟikke yoḷiyum.

282. If this [service] does not eventuate, qualification for Prapatti together with the
means [the Lord] and the end [the pleasure of the Lord] will be lost.

If unfortunately, service is not performed from either of these two reasons then one loses the very
fundamental qualification for Prapatti which is the realisation of one's inherent and intimate
relationship to the Lord, as well as the Grace of the Lord and the result of service which is the
delectation of the Lord.

283. kaiṅkaryan-taṇṇai phala-sādhanāmākkāde phalamākka veṇum.

283. Service [to the Lord] should be [regarded] as a fruit, not as the means to fruit.
 62

Service is indispensable to the Spiritual Path but it should be self-less. The opportunity to serve
should always be regarded as a blessing in itself, and never be used in order to elicit some favour
from the Lord.

284. adāvadu-tāṇ kaiyelāde avaṇaik kaiyerkap paṇṇukai.

284. That is to say, instead of reaching out to take from Him. One should rather give to
Him.

Instead of using the Lord to further our own agendas we should always be thinking of ways in
which we can return the blessings that we have received from Him. Supplicatory prayer for our
own self-fulfillment should be avoided by all means.

285. koṭuttuk koḷḷāde koṇḍattukku kaikkuli koṭukka veṇum.

285. Not [even] accepting [gratitude] by giving, one should reward the acceptance [of
oneself by the Lord].

Aṇḍāḷ’s Nacchiyār Tiru-moḷi 9:7 is highly instructive in this regard, instead of regarding service
as a matter of quid pro quo — she submits to the Lord of Tirumāḷ-irun-śolai that if he would only
deign to accept her offerings she would go on multiplying them a thousandfold!

286. śrī viduraraiyum śrī mālākāra-raiyum guṇiyaiyum pōlē kiñcit-karittāl svarūpam

niram peruvadu.
286. If one gives something, one's quintessence expands in luminosity, as with Vidura,
Mālākāra and the hunch-backed woman.

adrohaḥ sarvabhūteṣu karmaṇā manasā girā |

anugrahaśca dānaṁ ca stāṁ dharma sanātanaḥ ||
The Eternal Duty (Sanātana Dharma) towards all creatures is the absence of malevolence
towards them in thought, deed or word, and to practice compassion and charity towards them.
MB Vana Parva 297;35

287. maṭita-ṭavāda corum curunārāda puvum cuṇṇāmpu paṭāda cāntumire yivarkaḷ

koḍuttadu.
287. These gave:— food without searching the pocket (ie without asking payment),
flowers without bad smell and sandal-paste without lime.

1. Vidura fed Kṛṣṇa out of sincere and deep love without the thought of gaining anything.
Unlike the Kauravas who sought to invite him to dinner in order to curry favour and gain
some influence.
2. Mālākāra offered flower garlands to Kṛṣṇa and Balarāma free from the obnoxious whiff of
any self-interest.
3. Kubja the hunch-back maid of Kamsa was accosted by Kṟṣṇa and Balarāma while carry a
vessel full of fragrant sandal paste meant for Kamsa. She being entranced by their beauty
gave it all to them, indifferent to the wrath or punishment she may have incurred from her
master.

43. Stages of Spiritual Unfoldment

288. kaiṅkarya daśai-pōlē munpuḷḷa daśai-kaḷilum svarūpattai ujjvalamākka veṇum.
288. As in the state of service, so also in stages prior [to that] the quintessence of the
self should be allowed to shine forth.
 63
289. munpenālu daśai yuṇḍu.
289. There are four prior stages:

290. adāvadu jñāna-daśaiyum, varaṇa-daśaiyum, prāpti-daśaiyum, prāpyānubhava-

daśaiyum.
290. These are:— 1) the stage of knowledge, 2) the stage of choice, 3) the stage of
attainment and 4) the stage of experiencing the goal.

1. The stage of knowledge occurs when one receives spiritual teaching from a qualified preceptor.
2. the stage of choice occurs when one decides to take the Lord as one's sole refuge and to perform
śaraṇāgati.
3. the stage of attainment is that of surrendering at the Lord's lotus feet and opening up to His
spontaneous Grace.
4. the stage of experiencing occurs when one reaches the goal of proximity and eternal service to the
Lord in Paramapada.

291. jñāna-daśaiyil ajñānattai muṇṇiṭum varaṇa-daśaiyil apurttiyai muṇṇiṭum; prāpti-

daśaiyil ārttiyai muṇṇiṭum; prāpyānubhava-daśaiyil abhinivēśattai muṇṇiṭum.
291. In the stage of knowledge, one is mindful of ignorance; in the stage of choice one
is mindful of imperfection; in the stage of attainment one is mindful of eager
expectancy; in the stage of experiencing the goal one is mindful of insatiable longing.

In the first stage, in order to learn anything from the teacher one must first acknowledge one's
ignorance and should strive as hard as possible to gain as much knowledge as one can about
Tattva (Truth), Hita (the Way) and Puruṣārtha (Goal).
In the second stage, Going for Refuge becomes possible only when one acknowledges one's utter
inability to bring about one's own liberation through any means whatsoever. One is mindful that
one is completely destitute of any merit or ability to overcome the burden of Karma accumulated
over thousands of birth.
In the third stage one does not remain passive, but should be anxious to engage completely in the
practice of Dharma.
In the fourth stage one is mindful only of abhiniveśa — complete absorption in the divine or
insatiable longing for unification with the Lord.

292. ajñānam povadu ācārya-jñānattāle; apūrtti povadu iśvara pūrttiyāle; ārtti povadu
aruḷāle; abhiniveśam povadu anubhavatāle.
292. Ignorance is dispelled by the ācārya’s wisdom; imperfection is resolved by the
perfection of the Lord; restlessness is stilled by the Lord's Grace; insatiable longing is
extinguished by the experience [of the Divine].

293. ajñānattukkaṭi aparādham, apūrttikkaṭi jñāna-pūrtti, ārttikkaṭi alābham,

abhiniveśattukkaṭi aḷagu.
293. Transgression gives rise to ignorance; the perfection of knowledge gives rise to
[awareness of] imperfection; non-attainment gives rise to eager expectancy; the
rapturous beauty (of the Lord) gives rise to insatiable longing.

Nescience (Spiritual ignorance) is caused by negative Karma that has been accumulated over
thousands of births. In spite of the lack of merit the dawning of wisdom occurs by some good
 64
fortune through meeting the ācārya. Wisdom reveals how totally incapable one is of achieving
Liberation through one's own petty efforts and micro-advancements. This realisation gives rise to
eager expectation to surrender to and serve the Lord, and the beatific vision of the rapturous
beauty of Kṛṣṇa gives rise to insatiable longing to be united with Him.

294. ārttiyum abhiniveśamum irukkum-paḍi arccirādi-kadiyilē coṇnôm.

294. The eager expectancy and the insatiable longing mentioned here are discussed [in
extenso] in the Arccirādi-gati (another treatise by Piḷḷai Lokācārya).

44. The four attributes of the Prapanna.

295. ivaṇ taṇakku nālu daśai-pōlē nālu guṇamum uṇḍu.
295. Like these four stages the Prapanna has four attributes.

296. adāvadu jñānamum ajñānamum śaktiyum aśaktiyum.

296. Namely; knowledge and ignorance, capacity and incapacity.

297. idu tāṇ avaṇukkum uṇḍu.

297. This indeed is true also of the Lord.

298. avaṇuḍaiya jñānattuk-kilakku ivaṇuḍaiya guṇam ajñānattuk-kilakku ivaṇuḍaiya

dōṣam śaktik-kilakku ivaṇuḍaiya rakṣaṇam aśakti-kilakku parityāgam.
298. His knowledge is of the merit of the jīva, His ignorance is of the demerit of the
jīva; His capacity is to protect the jīva and incapacity is the inability to abandon it.

Kṛṣṇa completely disregards all the imperfections, demerit and transgressions of the individual
and focuses only on their positive characteristics however small they may be. He will never
abandon the cetana and can do nothing but protect it.

299. ivaṇuḍaiya jñānattuk-kilakku ācārya-guṇam ajñānattuk-kilakku ācārya-dōṣam;

saktik-kilakku ācārya kaiṅkaryam; aśaktik-kilakku niṣidha-anuṣṭānam.
299. The cetana’s knowledge is of the merit of the ācārya; and his ignorance is of the
ācārya's defects; its capacity lies in the service of the ācārya and its incapacity is in
doing what is forbidden.

The cetana too should disregard the ācārya’s defects and only focus on his good qualities, he
should serve the ācārya and strenuously avoid all acts which are against Dharma.

45. The four categories of forbidden acts.

300. niṣidha-anuṣṭānam nālu-paḍiyay irukkum.
300. There are four categories of forbidden acts.
301. adāvadu akrutya-karaṇamum bhagavat-apacāramum bhāgavat-apacāramum
asahya-apacāramum.
301. 1. Doing proscribed acts; 2. Offending the Lord and 3. Committing offence to the
Lord's wards (devotees), and 4. the intolerable offence.

302. akrutya-karaṇam-āvadu — para-himsai para-stotram para-dāra parigraham para-

dravya-apahāram asatya-katanam abhakṣya-bhakṣaṇam toṭakkamāṇavai.
 65
302. Proscribed acts are those that cause pain to other sentient beings, sycophancy,
adultery with the wives of others, appropriating what belongs to others, telling untruths,
eating forbidden items and the like.

303. bhagavat-apacāramum āvadu — devatāntarṅgaḷ-ōṭokka īśvaraṇai niṇaikkaiyum

rāma-kruṣādya-avatāraṅgaḷil manuṣya sajātīyathā budhiyum, varṇāśrama
viparītamāṇa vupacāramum, arccāvatārattil upādhāna nirūpaṇamum ātmāpahāramum
bhagavat-dravya-apahāramum toṭakkamāṇavai.
303. Affront to the Lord is as follows; considering that Perumāḷ is simply another god,
thinking that the Avatāras Rāma and Kṛṣṇa are simply ordinary men; practising rituals
which are unsuitable to one's social status (varṇa and āśrama); speculating about the
material of which icons are made; considering the Self to be separate from the Godhead;
and taking property dedicated to the Lord.

304. bhagavat-dravyattait tāṇ apaharikkaiyum apaharik-kiṟavargaḷukku

sahakarikkaiyum avargaḷ pakkalilē yācitam-āgavum āyācitam-āgavum
parigrahikkaiyum bhagavāṇukku aniṣṭamāy irukkum.
304. Stealing the Lord's property oneself, aiding others to steal it, receiving these stolen
articles from others, whether solicited or unsolicited, are acts which cause great
displeasure to the Lord.

305. bhagavat-apacāram āvadu ahaṁkārārta kāmaṅgaḷ aḍiyāga srīvaiṣṇavargaḷukkup

paṇṇum virodham.
305. Affront to the Lord's own is showing hostility toward Srīvaiṣṇavas occasioned by
egotism, selfish desires and sensuality.

306. asahya-apacāram-āvadu nirnibandhanamāka bhagavat bhāgavata viśayam eṇṟāl

asahamāṇanāy irukkaiyum, ācārya-apacāramum tat-bhakta-apacāramum.
306. The intolerable offence is; unprovoked malice towards the Lord, devotees, the
ācārya and his disciples.

307. ivai yoṇṟuk-koṇṟu krūraṅgaḷumāy upāya virodhi-gaḷumāy upēya virōdhigaḷumāy

irukkum.
307. These in comparison excel each other in reprehensibility, and alienate one from
both the means and the end.

Offence against those who have surrendered to the Lord is more serious than offending the Lord
Himself. The ācārya, his disciples and the Lord's wards have dedicated their lives to the welfare of
all sentient beings and are dedicated to selfless service therefore any offence against them is
pernicious beyond compare.
The venerable teacher now embarks upon a discussion about the disciple-teacher relationship.

46. Teacher — disciple relationship.

308. taṇ hitōpadēṣam paṇṇum-pōdu taṇṇaiyum śiṣyaṇaiyum phalattaiyum mārṟāṭi
niṇaikkai krūra niṣidham.
308. Indeed when imparting teaching, the ācārya must at all costs avoid the
reprehensible delusions regarding the position of a preceptor, the role of the disciple and
the results of the instruction.
 66

If a person, duly eligible to receive initiation and instruction seeks the good office of the ācārya
— the ācārya would be committing an offence more reprehensible than those listed above if he
suffers from the distorted perceptions of himself, the role of the disciple and the results of the
teaching.

309. taṇṇai mārāḍi niṇaikkaiyāvadu taṇṇai ācāryaṇ eṇṟu niṇaikkai; śiṣyaṇai mārāḍi
niṇaikkaiyāvadu taṇakku śiṣyaṇ eṇṟu niṇaikkai, phalattai mārāḍi niṇaikkaiyāvadu
druṣṭa prayōjaṇattaiyum śiṣyaṇuḍaiya ujjīvaṇattaiyum bhagavat-kaiṅkaryattaiyum
sahavāsattaiyum phalamāka niṇaikkai.
309. Having self-delusions about preceptorship means thinking of himself as being the
ācārya; having delusions about the role of disciple means thinking of a disciple as being
his disciple; having delusions about the results [of initiating & instructing the
proselyte] means being motivated by some kind of material benefit, the salvation of the
disciple, assisting the Lord or companionship with the disciple.

The ācārya should never think of himself as being a “teacher of sacred lore” but rather as the
conduit of his own ācārya's grace. The disciple should not be regarded as one's personal disciple
but rather as a co-disciple of the same ācārya. Then there are four self-delusions arising from the
imparting of instruction:
1. Monetary gain from the disciple’s tuition fees,
2. the delusion that one is actually assisting in the salvation of the disciple,
3. the delusion that one is actually assisting the Lord in His work of reclaiming jīvas and
4. the expectation of some social companionship from living with and socialising with a
particular disciple who meets with one's personal approval.
310. niṇaiyātirukka innālu phalamum siddhik-kiṟapaṭi yeṇṇeṇṇil śeṣa-pūtaṇāṇa śiṣyaṇ
ninaivālē druṣṭa-phalam siddhikkum īśvaraṇ ninaivālē ujjīvanam siddhikkum ācāryaṇ
ninaivālē Bhagavat kaiṅkaryam siddhikkum upakāra samruddhiyālē sahavāsam
siddhikkum,
310. If the ācārya does not delude himself about [being the prime cause of] these four
results [of instruction] how are they accomplished? 1. Material benefit flows from the
disciple’s devoted [and spontaneous] care. 2. Salvation is the result of the Lord's
devoted care. 3. Service to the Lord comes from the ācārya's instruction, companionship
results from remembering the assistance of the ācārya.
The disciple whose bounden duty it is to serve the ācārya will automatically see to the preceptor’s
needs and therefore there is no particular necessity for him to expect it or demand it. The
disciple's salvation occurs through the Lord's Grace and not through anything that the ācārya can
or does do. The hitopadeśa (sound instruction) imparted to the disciple will guide him in the
service of the Lord, companionship will naturally result if the relationship is a mutually beneficial
one and the ācārya has fulfilled his duty of being a competent and good teacher. But neither
should he expect companionship nor should he try to manipulate such things.

311. sākṣāt-phalamum ācāryatvamum siddhik-kiṟapaṭ yeṇṇeṇṇil taṇ niṇaivālum īśvaran

niṇaivālum siddhikkum.
311. It may be asked; “How are the direct results obtained and what is the
accomplishment of preceptorship?” — These [results] are accomplished due to the
ācārya's and the Lord's good-intention (niṇaivu).
 67
312. ippaḍi yoḷiya upadēśikkil iruvarkkum svarūpa siddhi-yillai.
312. If the ācārya does not follow these precepts then he confounds the very principle
[of their relationship].
The function of the preceptor is to impart instruction to educate the disciple to become a selfless
and devoted person, if this process is successful then the devotee will blossom as such. In turn the
preceptor who has the good intention to deploy this course of action is blessed with the
preceptorship by the Lord. He acquires the required skills for imparting teaching. If on the other
hand he does not follow these precepts and becomes self-deluded then he is unworthy of the
preceptorship and looses the ability to impart instruction effectively. His instruction then will be
of no avail and the disciples will not respond to the teachings.
313. ācāryanukku śiṣyan-pakkal krupaiyum svācāryaṇ-pakkal pāratantriyamum vēṇum.
313. The ācārya should show compassion to the disciple and dependence upon his own
teacher.
The ācārya should extend full compassion and skilful means in caring for the disciple’s spiritual
instruction, being constantly mindful that he is but a conduit for his own ācārya's grace and
nothing more.

314. kruppaiyālē śiṣyan svarūpam siddhikkum pāratantriyālē taṇ svarūpam siddhikkum.

314. Through compassion the quintessence of the disciple is reinforced and by
dependence upon his own teacher his own quintessence is reinforced.

The quintessence of the disciple is one with that of the ācārya both being related to each other as
jīvas and to the Lord in an eternal and indissoluble bond. Therefore compassion which is a
limitless openness and a complete and total acceptance of the other is the only emotion to have.
The disciple regards his teacher with the same dependence and veneration that one would have to
Sriman Nārāyaṇa and thus reinforces the natural śeṣa-śeṣi relationship of the enlightened jīva.

315. nērē ācāryan enpadu samsāra nivartakamāṇa periya tiru-mantrattai

yupadeśittavaṇai
315. The direct meaning of the term “ācārya” is one who teaches the sacred Mahā-
mantra (aṣṭhākṣari) which liberates one from Samsāra.

316. samsāra varttkaṅgalumāy kṣutraṅkalumāṇa bhagavan-mantraṅgaḷai yupadeśitta-

vargaḷukku ācāryatva pūrtti yillai.
316. Preceptorship is not consummated by one who teaches lesser, petty mantras —
even though they are in propitiation of the Lord; fostering [continued existence in]
Samsāra.
317. bhagavan mantraṅgḷai kṣudraṅgaḷ eṇkiṟadu phala dvāra.
317. The Lord's mantras are referred to as being petty in respect of the results obtained
[from their recitation].
318. samsāra varttakaṅkaḷ eṇgiṟatum attālē
318. For the same reason they are said to foster [continued existence in] Samsāra.
319. idu taṇ aupadhikam.
319. This [fruit] indeed is limited to certain conditions.
320. cētanaṇ uḍaiya ruciyālē varukaiyālē.
320. They arise from one's personal desires.
 68

The recitation of the Santāna Gopāla mantra for example results in the attainment of progeny,
Lakṣmi mantras may produce wealth and Hayagriva mantras learning, Sudarśana mantras ensure
protection from competitors and enemies and ensures success in undertakings etc. But all these
results are worldly and limited, and they only serve to perpetuate one’s sojourn in Samsāra.

321. śiṣyaṇ eṇpadu sāyāntara nivruttiyum phala-sādhana śuśruṣaiyum, ārttiyum,

ādaramum anasuyaiyum uḍaiyavaṇai.
321. The worthy disciple is one who rejects anything other than the Goal, desires only
to hear [teachings] about the means to the Goal; is restive in Samsāra, affectionate to the
preceptor and unenvious.

The perfect disciple is one who is only concerned with pursuing the goal to unification with God,
craves only to listen to teachings on this subject and is eager to be liberated from Samsāra. He
bears inordinate affection for the preceptor and is unenvious of the prosperity and happiness of
others.

322. mantramum dēvataiyum phalamum palānubandhikaḷum phala sādhanamum aihika

pōkamum ellām ācāryanē yeṇṟu niṇaikkakkaṭavaṇ.
322. The disciple should consider his preceptor as the Mantra, the Deity, the result, and
all those things connected with the result, the means to attain the result, and the source
of joy in Samsāra.

323. “mātā pitā yuvatayaḥ......” eṇkiṟa ślokattilē ivvarttattaip paramācāryarum

aruḷiccēydār.
323. Our Great Teacher (Yamunācārya) revealed this teaching:— “Mother, father,
women........”

Stotra Ratna 5:
I reverently bow my head to the blessed feet of the first Master of our lineage (Nammāḷvār),
whose feet are decorated with bakula flowers, and which are alone the mother, father, women,
children and wealth to every one of our lineage.”

324. idukkaṭi upakāra smruti.

324. The basis of this attitude is mindfulness of a sense of gratitude.

This sense of gratitude is a quality which characterises genuine spirituality. It is a deep and
sincere sense of gratitude for every one and every thing in our lives. Nothing should ever be taken
for granted and wherever possible this gratitude should be shown and expressed.

325. upakāra smrutikku mutalaṭi ācāryan-pakkal krutajñatai muṭin-tanilam īśvaran-

pakkal krutajñatai.
325. The sense of gratitude is firstly directed towards the ācārya and secondly towards
the Lord.

The disciple at first feels immensely grateful to the ācārya for linking him up with the Lord and
for revealing his true nature as jīva. He then feels inordinately grateful to the Lord for having
bestowed upon him sufficient grace to have established contact with the ācārya in the first place.

326. śiṣyanum ācāryanum anyōnyam priya-hitaṅkaḷai naṭattak kaṭavārkaḷ.

326. The disciple and the ācārya should demonstrate a mutual beneficial and
affectionate relationship.
 69

327. śiṣyan taṇ priyattai naṭattak kaṭavaṇ; īśvaraṇaik koṇḍu hitattai naṭattak kaṭavaṇ;
ācāryan mārāḍi naṭattak kaṭavaṇ.
327. The disciple should [always] attend to the ācārya's welfare and pray to the Lord to
ensure the preceptor's well-being.

328. śiṣyan ukappilē yūnṟippōrum ācāryaṇ ujjīvaṇattilē yuṇṟippōrum.

328. The disciple becomes committed to satisfying (the ācārya) the ācārya becomes
committed to uplifting (the disciple).

329. agaiyāl śiṣyan-ācāryan-uḍaiya harṣattukku ilakkākai yoḷiya rōṣattuk kilakkākaik

kavakācam iḷḷai.
329. Because it follows that the disciple is the recipient of the ācārya’s love, there is no
place for [the ācārya’s] anger [toward the disciple].

In a genuine open and sincere spiritual relationship the ācārya and the discple as like lovers.
Mutual love, respect and affection should override any feelings of frustration that may arise
between them in terms of the teaching and learning dynamic. Anger, which is the result of a
frustrated personal desire has no place here.

330. nigrahattukkup pātramām-pōdu adu hita rūpamākaiyālē yiruvarkkum upādēyam.

330. Neither of them should avoid reprimanding at any time, as it is beneficial [to both].

The Dharma śāstras enjoin the disciple to test the guru prior to accepting him and to constantly
observe the guru's behaviour. If the guru strays from the path, as is indeed human, then the
disciple has a right to remind him of his duty, without criticising him to others or revealing the
errant behaviour to any one else. The teacher wishing only for the welfare of the disciple should
always be ready to constructively reprimand an errant disciple. Neither reprimanding nor being
reprimanded in a constructive manner should be a cause of disquietude for either, as theirs is a
mutually beneficial relationship and in order for this to be so there must be an essential element of
candid, sincere and mutually beneficial criticism.

331. śiṣyanukku nigraha kāraṇam tyājyam.

331. The disciple should avoid any cause for being reprimanded.

The disciple who is dedicated to his/her spiritual practice should always act to please the ācārya
and thus avoid any cause for being reprimanded.

332. nigrahantān bhagavan-nigraham pōlē prāpyāntargatam.

332. Reprimand [by the preceptor], like the reprimand of the Lord, is part of the results
[of the Lord's active Grace].

But when the disciple does err then the ācārya’s reprimand should be graciously accepted just as
if it was Lord Kṛṣṇa Himself scolding him/her.

333. ācārya śiṣyanuḍaiya svarūpattaip pīṇakkaṭavaṇ śiṣyan ācāryanuḍaiya dehattaip

pīṇakkaṭavaṇ.
333. The ācārya should foster the [realisation of the] essential-nature of the disciple; the
disciple should attend to the ācārya’s physical needs.
 70
334. iraṇḍum iruvarkkum svarūpamumāy bhagavat-kaiṅkaryamum-āyirukkum.
334. Both of these [goals] are the proper [attitudes] of the two and are service to the
Lord.

335. ācāryanukku deha-rakṣaṇam svarūpa-hāni śiṣyanukku ātma rakṣaṇam svarūpa-

hāni.
335. For the ācārya, protecting [his own] body obscures his essential character [as
ācārya]; for the disciple, protecting [his own] Self obscures his Self-nature [of being
dependant].

An ācārya should not be required to go out and earn a living for himself and his family in order to
maintain house and hearth. The ācārya’s duty is to teach and guide the community and they
should therefore ensure that all his material needs are taken care of. The ācārya working for a
living therefore negates his essential character as preceptor. The disciple who strives to liberate
him/herself from samsāra negates the essential characteristic of being dependant upon the ācārya.

336. ācāryaṇ ātma-rakṣaṇam paṇṇum iṭattil ahaṁkāram virodhi; śiṣyan dēha-

rakṣaṇam paṇṇum iṭattil mamakāram virodhi.
336. The ācārya [who thinks he is personally] responsible for [disciple's] Salvation, is
destroyed by pride; the disciple [who thinks he/she is personally] responsible for [the
ācārya’s] livelihood, is destroyed by self-interest.

The preceptor should be free of any egoistical idea that somehow his activities are contributing to
the salvation of the disciple; and the disciple should avoid any possessive consideration that the
ācārya's livelihood is somehow dependant upon his material contribution and that without his
charity the preceptor would be at a loss. All material support that is given to the ācārya should be
given out of a sense of duty and obligation not out of self-interest or for self-promotion. It is best
that all support be given anonymously.

337. ācāryaṇ tannuḍaiya deha-rakṣaṇam taṇ vastuvaik-koṇḍu paṇṇakkaṭavaṇ śiṣyan

sva-deha-rakṣaṇam ācāryaṇ vastuvaik-koṇḍu paṇṇakkaṭavaṇ.
337. The ācārya should regard the contribution [given] for his livelihood as his own
[property]; the disciple should regard the means for his own livelihood as the ācārya’s
[property].

Upon taking initiation the disciple should figuratively surrender everything he has to the guru; the
guru then “loans” it all back to him. Therefore whatever the disciple subsequently gives to the
ācārya for his personal maintenance is nothing but an instalment upon a loan and should be
regarded as such by both parties. The ācārya thus becomes primarily responsible for the
livelihood of both of them.

338. ācāryaṇ śiṣya vastuvaik-koḷḷak kaṭavaṇallaṇ. śiṣya taṇ vastuvaik-koḍukkak

kaṭavaṇallaṇ.
338. The ācārya should not take the [personal] property of the disciple and the disciple
should not give such property to him.

The ācārya should never accept or request anything from the disciple which the latter considers as
his own personal property or which is intended for personal and exclusive use. For example if the
disciple appears before the ācārya with a rolex watch — the ācārya should not hint that it be given
to him nor should the disciple offer it.
 71
339. koḷḷil miṭiyanām, koṭukkil kaḷḷanām.
339. Receiving [such property] makes [the ācārya] appear destitute: giving makes [the
disciple] appear like a thief.

The ācārya should not actually need anything as he is already complete and self-satisfied —
relying completely upon the Grace of the Lord for everything; the disciple does not own anything
to give, since everything already belongs to the ācārya.

340. koḷ koṭaiyuṇṭānā1 sambandham kulaiyum.

340. When taking and giving arise, the [spiritual] relationship ceases.

The moment the ācārya deludes himself that he is taking from the disciple and the disciple
considers that he is a donor — their spontaneous and natural spiritual relationship dissolves into a
mundane business transaction.

341. ivaṇ miṭiyaṇākaiyālē koṭāṇ, avaṇ purṇan-āgaiyālē koḷḷāṇ.

341. The [disciple] cannot give since he is destitute; the [ācārya] cannot receive since he
is replete.

342. avaṇukkup purttiyālē svarūpam jīvittatu. ivaṇukku miṭiyālē svarūpam jīvittatu.

342. The [ācārya’s] position is justified by repletion; the [disciple’s] position is justified
by emptiness.

The disciple has theoretically surrendered everything she/he owns to the ācārya and is therefore
totally destitute and is not in a position to give anything. The ācārya does not need anything since
he has putatively overcome all his selfish desires and needs nothing, being completely and totally
dependant upon the Lord..

343. ānāḷ śiṣyan ācāryaṇukkup paṇṇum upakāram oṇṟrum iḷḷaiyōvēṇṇil.

343. Then, it may be asked:— “Can the disciple therefore do no favour to the ācārya?”

344. ācāryan niṇaival yutu.

344. The ācārya, considers only [the progress of the disciple].

Seeing the intellectual progress and spiritual unfoldment of the disciple is the only thing that can
gratify the preceptor, there is nothing else but sincere work at personal development which will be
a favour for the ācārya. In fact the greatest joy of the ācārya would be to see the disciple excel
even him in spiritual advancement!

345. adāvadu jñāna vyavasāya prema samācāraṅgal.

345. [The results are] namely, knowledge, firm resolve, universal love and good
conduct.

The only gratification that the ācārya derives from their relationship is the development of the
qualities of increased knowledge and wisdom, conviction and resolute pursuance of the Ultimate
Goal, the development of universal loving kindness and compassion to all beings and good
conduct which means doing the appropriate act at the appropriate time with the benefit of all
beings in mind (loka-saṅgraha). Vide Bhagavad Gita chap 12.
 72
346. ācārya prītyarttamāka ivaṇukkut tavira vēṇḍuvatu bhagavat dravyattai
yapahārikkaiyum bhagavat bhojanattai vilakkukaiyum guru mantra devatā
paripavamum.
346. For the purpose of pleasing the ācārya the [disciple] should abstain from
appropriating anything belonging to the Lord, obstructing the enjoyment of the Lord,
and any display of contumely for the teacher, the mantra and God.

347. bhagavat dravyāpahāran āvadu svātantriyamum anyaśeṣatvamum; bhagavat

bhōjanattai vilakkukaiy āvadu avaṇuḍaiya rakṣakatvattai vilakkukai.
347. The appropriation of the Lord's property is the disciple’s [sense of] independence;
and [his] dependence on another [other than the Lord]; obstructing the enjoyment of the
Lord is [consciously] obstructing His Salvific act.

The jīva belongs to Perumāḷ, to think that one is an independent and free individual or on the
other hand, developing a dependant relationship with another being is tantamount to appropriating
the Lord's property. To attempt to protect and liberate oneself from Samsāra through the practice
of various sādhanas is tantamount to obstructing the pleasure of the Lord which is to bring about a
reunion with all the jīvas entrapped in Samsāra.

348. avaṇuḍaiya rakṣakatva kramam prapanna paritrāṇattilē coṇṇom. guru-paripavam

āvadu kēṭṭa varttattiṇpaḍi yaṇuṣṭiyātoḷikaiyum anadhikārigaḷukku upadeśikkaiyum;
mantra paripavam āvadu arttattil vismrutiyum viparītārtta pratipattiyum devata
paripavam āvadu karaṇa-trayattaiyum aprāpta viśayaṅkaḷilē pravaṇam-ākkukaiyum,
tat-viśayattil pravaṇam ākkātoḷikaiyum.
348. His Salvific methods are set forth in the Prapanna Paritrāṇām1. An affront to the
teacher consists in not practising what is prescribed by him and passing on those
teachings to others who are not qualified; affront to the mantra consists in forgetting its
correct meaning or [knowingly] distorting it's meaning; affront to God consists in
devoting the three causative instruments [mind, speech and action] to unworthy objects
and failing to devote these to [the Lord].

349. ivaṇukku śarīra-avasānattaḷavum ācārya viśayattil “eṇṇait tīmaṇam

keṭuttāy....1.”, “maruvittoḷum maṇamē tantāy....2.” eṇṟu upakāra smruti naṭakka
vēṇum.
349. With regard to the ācārya, [the disciple] should, until departing from the body,
[always] behave in such a way as to continually be mindful of the ācārya's favour—
“you restored my errant mind.......... “ and “you conferred upon me a mind that will
always serve.....”

1. Tiru-vāi-moḷi 2,7.8
“O Sridhara my Lord, you restored my errant mind and rid me of life’s sorrows, and now with
a pure mind I worship Your feet, sing and adore You as the sire of cupid. Your complexion is
that of an emerald! O Vamana my lotus-eyed Lord, for this favour so great what can I do to
you in return?”

2. Tiru-vāi-moḷi 2.7.7
“O my Lord, how clever You are! My lotus-eyed Master, with sparkling teeth! You conferred
on me a mind that will always be riveted to Your lotus-feet, days pass meditating upon You.
O my Lord Vāmana! You who became Trivikrama! and measured the universe in three
strides.”

1
The Prapanna Paritrāṇām is another work by Piḷḷai Lokācārya.
 73

47. Mental turpitude

350. manassukkut tūmaiyāvadu sva-guṇattaiyum bhagavat bhāgavata dooṣattaiyum
niṇaikkai.
350. The turpitude of mind consists in contemplation on one's own virtue and on the
defects of the Lord and the tiru-kūṭam.
The greatest mental misdemeanour consists of contemplating and rejoicing in one’s own virtue
and achievements and thinking negatively about Kṛṣṇa or the spiritual company that we associate
with.
351. dōṣām niṇaiyā toḷikiṟadu guṇam pōlē yuṇḍāy irukka vaṇṟu, illāmaiyālē.
351. One should give up thinking critically [about the Lord and the tiru-kūṭam], not
because [fault] is there — like his own [putative] virtue, but because it does not exist.
One should not think of oneself as the perfectly virtuous and others who have surrendered as
having faults. One should cultivate the conviction that the Lord and His wards are essentially free
of all faults.
352. doṣam uṇḍeṇṟu niṇaikkil atu para-doṣam-aṇṟu sva-doṣam.
352. In thinking negatively of others, it is one's own negativity that is demonstrated, not
that of the other.
353. sva-doṣam ānapaṭṭi yeṇṇeṇṇil?
353. If it be asked, “How is personal negativity demonstrated”?
354. sva-doṣattālum bandhattālum.
354. It is from personal defect and from relationships.
One tends to externalise one's cherished standards and ideals and thus to project one's own faults
onto others. In doing this one continues the futile battle to bolster one's own ego and self-delusion.
Everybody wants to establish group ties and feel part of a herd with defined characteristics and
structure. A common mechanism to deal with our faults and inadequacies which disqualify us
from belonging to the group, is to point them out in others and thus reassure ourselves and those
with whom we are trying to bond that we are free of them.
355. sva-doṣam-iḷḷaiyākil guṇa pratipatti naḍakkum.
355. If personal defects were not [present], then there would be ascertainment of virtue
[in the Lord and His own].
Seeing that the judgemental process is generally one of externalisation, we can only externalise
that which is within. Duryodhana was asked to find a good man in the world, he searched and saw
that everyone had faults and none was good. Yudhiṣṭhira was asked to find an evil person, he too
searched and found that all were good and none was evil.
356. naṭanta-tiḷḷaiyākil doṣa-jñāname doṣamām.
356. In the absence [of this ascertainment of virtue] the perception of defect is itself [a
sign of] defect.
The inability to see the good in others and a focussing on their flaws indicates the presence of a
negative self image which contradicts the spirit of self-realisation.

48. Being Critical

357. Itutanakku avasaram-iḷḷai.
357. There is [really] no opportunity for this [thinking critically].
 74

358. sva-doṣattukkum bhagavat bhāgavata guṇāṅkaḷukkume kālam pōrukaiyāle.

358. For there is only time sufficient enough [to examine] one's own defects and the
virtues of the Lord and the other devotees.

Life is so short that one only has enough time to examine one's own mind and motivations, and to
admire the beauty and compassion of the Lord and to reflect upon the good fortune of others who
have had the opportunity to seeking refuge in the Lord and whose company we now enjoy. There
is simply not enough time to spend on contemplating the flaws and defects of others.

359. samsārika doṣam sva-doṣam eṇṟu niṇaikkak-kaṭavaṇ.

359. One should rather identify one's own faults with those who are entrapped in
Samsāra.

Far from critically examining, judging and rejecting our fellow beings for their perceived faults,
we should rather develop a feeling of acceptance and empathy with them as they are suffering as
much as we are; all beings share the same basic hopes and aspirations and suffer from the same
losses and disappointments, and all all mired in the same samsāra.

360. adukku hetu bandha-jñānam.

360. This [identification] arises from awareness of kinship [with other Samsāra beings].

We should be mindful that all sentient beings including us, are suffering, deluded, confused and
unenlightened and should thus have compassion on them since we are all sparks of the same
divine Light and thus intimately interconnected with each other and Srīman Nārāyaṇa.

361. “iraip-poḷutum-eṇṇōm......” eṅkaiyāle atutān tōnrādu.

361. The [concept] does not even arise, from the saying — “We think not a moment.”

Periya Tiru-moḷi 2. 6. 1
“The Lord is staying at Kaṭalmallai which being so cool is conducive to an interesting sojourn,
He took the form of a damsel, and entered into the midst of the pernicious demons offering
nectar to the gods only — we will not think even for a moment of those who do not
contemplate such a Lord.”
In other words the defects of others should not even arise in the mind of a prapanna which is
totally occupied with contemplating the Divine.

362. tōṇṟuvadu nivarttanārttan āka.

362. The purpose of reflecting on defects is their removal.

The only valid reason to reflect on defects, one's own and those of others, is to rectify them and
therefore it follows that one should only ever think about one's own faults and never those of
others. If one does contemplate about the faults of others it should be with a view to bringing it to
their attention and helping them to overcome them, not simply to disparage them with a view of
boosting one’s own self-esteem.

49. Forbearance & tolerance.

363. pirāṭṭi rākṣasigaḷ kuṟṟam perumāḷukkum tiru-vaḍikkum aṟiviyādāp pōlē, taṇukkup
piṟar-ceyda kuṟṟaṅgaḷai bhagavat bhāgavata viśayaṅgaḷil aṟivikkak kaṭavaṇallaṇ.
 75
363. One should not reveal to the Lord and other devotees, offences committed against
oneself by others; just as the Goddess (Sita) did not inform the Lord or Hanumān about
the offences of the demonesses.

Using the example of mother Sīta we should avoid complaining about any ill-treatment that we
may receive from others. Even having suffered terribly at the hands of her captors, whose
function it was to tormented her day and night, Sita did not reveal her suffering to either Rāma or
Hanuman or request them to redress the wrongs. In fact it was Hanuman who saw the atrocities of
the demonesses and offered to avenge their wickedness but was restrained by Sita.

364. aṟivikka vuriyavaṇakappaṭa vāy tiṟavādē sarvajña viṣayaṅgaḷukkum maṟaikkum

eṇṇabāniṇṟatiṟē.
364. Has it not been said that even the all-knowing One [the Lord], who has the right to
make known [faults], does not open His mouth but conceals all things.

The Supreme Lord incarnates periodically to liberate sentient beings, and even during these
periodic descents into the material world, there are those who are outright hostile towards Him
and oppose Him in everyway, even waging war against Him. Yet still He returns to Vaikuṇṭha
and never complains for a moment even to His consorts and Eternal Associates about the
stupidity, hostility and obstinacy of His recalcitrant subjects.

365. kuṟṟam ceydavargaḷ-pakkaḷ, poṟaiyum krupaiyum cirippum ukappum upakāra

smrutiyum naṭakka vēṇum.
365. One should respond to those who offend, with tolerance, compassion, a smile, joy
and gratitude.

Tolerance to such an extant as not to bear any ill-will or malice or grudge against the offender.
Compassion as an act of openness and acceptance for one who is deluded by the forces of
ignorance and bound by the law of Karma.
A smile for the foolishness of the doer who is contemplating hurting one who is beyond all bodily
conceptions, and for whom all suffering is perceived only as recondite Karmic reaction.
Joy at receiving the quota of pain that is due for past unskilful actions done and knowing that
another debt has been settled.
Gratitude for being reminded of one's failings and faults, the keeping under constant review of
which is one's personal duty.

50. Self-analysis.
366. sva-doṣa-anusandhānam bhaya hetu bhagavat guṇa-anusandhānam abhaya hetu.
366. Reflecting on one's own faults causes anxiety, contemplating on the virtues of the
Lord gives rise to a feeling of security.

In sutra 358 & 362 the venerable teacher stated that we should reflect upon our own faults and
short-comings and upon the glory of the lord. Now we are told that contemplating upon our own
faults gives rise to anxiety. The term used here is doṣa anusandhānam which means making an
obsession of researching one's own faults. One can become so obsessed with thinking negatively
on oneself that guilt (in westerners) and anxiety arise, which then cloud the clarity of the mind
and obstruct the seeing of one's true nature and relationship to the Lord, the world and other
sentient beings. The anxiety is based upon hopelessness, feelings of worthlessness and inability to
achieve an hypothetical ideal standard of perfection. On the other hand changing the focus of the
mind from one's imperfect ego to the qualities of the Divine gives rise to positive feelings of love,
joy, compassion, enthusiasm etc.
 76

The guiding principle is yad bhāvati tad bhavati — what one contemplates upon one becomes!

367. bhaya-abhayaṇgaḷ iraṇḍum māṟātil ajñātaiye siddhikkum.

367. If the cause of fear and the cause of fearlessness were reversed it would only
perpetuate ignorance.

If one avoids contemplating upon the Lord for fear of punishment for past sins by way of Karma
and continued bondage in Samsāra, or attempts to resolve this anxiety by concentrating one’s
efforts on self-salvation it would be a folly that would only serve to perpetuate the cycle.

368. āṇāl “nalivāṇ iṇṇam eṇṇukiṇṟāy.......”, “ āṟṟaṅkaraivāḷ maram

pōlañcukiṇṟēn.......” eṇkiṟa pācuraṅkaḷukku aḍiyeṇṇ-eṇṇil.
368. If it be objected — “What then is the basis for the following utterances ?”— “Do
you cause me distress...........1.? “I am always full of fear like a tree growing on the bank
of a river...............2.”

1. Tiru-vāi-moḷi 7.1.1
“O my sweet Lord, great benefactor adored by the gods, You have Maya immeasurable at
Your disposal! O Lord, on whom the three worlds are dependent! Why do You cause me
distress, tormenting me still, by not giving me access to Your lotus-like feet and by exposing
me to the five unruly senses, so as to stay permanently bound?”

2. Periya Tiru-moḷi 11. 8. 1

“O God who is perceived by smell, taste, touch and sound! Even if you can say many things
to me, I will tell You only one! I am always terrified like a tree on the bank of a river, thinking
that You may cause me future human births.”

The question is, why do the āḷvārs express anxiety then — if they were indeed absorbed in the
contemplation of Perumāḷ?

369. bandha-anusandhānam,
369. They are totally mindful of [their] relationship [to the Lord].

The anxiety of insecurity that is expressed by the āḷvārs stems from their total awareness of their
relationship with the Lord and does not contradict it.

370. prajai teruvilē yiṭaṟit tāy mutukilē kuttumā pōlē, nirupādhika bandhuvāy śaktaṇāy
irukkiṟavaṇ vilakkā toḷintāl appaṭic-collalāmiṟē.
370. As a child, stumbling in the street, beats its mother [for failing to prevent the fall],
so one can speak that way to one whose kinship is unconditional [the Lord] and who has
the power [to prevent suffering] but does not prevent it.

371. prajaiyaik kiṇaṟṟiṇ karaiyiṇiṇṟum vāṅkā toḷintāl tāyē taḷḷiṇāḷ eṇṇak kaṭavatiṟē.
371. If [a mother] does not prevent her child from straying to the edge of a well and the
child falls in, others will say that the mother herself is to blame.

If the mother’s failure to remove the child from the edge of the well can be construed as
permission for it to stay there, and therefore implicates the mother in any misadventure, then one
could argue that the failure of the Lord to remove the Prapanna from Samsāra is permission for
one to remain in Samsāra and therefore implicates the Lord in one’s continued suffering.
 77
372. ivaṇuḍaiya aṇumati pēṟṟukku hetu-vallātāp pōlē avaṇuḍaiya aṇumatiyum iḷavukku
hetu-vaṇṟu.
372. As the assent of this one [the jīva] is not the cause of gain, so also the assent of
Him [the Lord] is not the cause of loss.
By surrendering one does not bring about one’s salvation, because salvation comes from the
Lord's Grace alone and not through anything that the jīva could do. And likewise the assent of the
Lord for the jīva to remain in Samsāra is not the cause of the jīva’s suffering.
373. iraṇḍum iruvarkkum svarūpam.
373. The two [assents] are natural to both.
The assent of the Self to be liberated by the Lord and the assent of the Lord for the cetana to stay
awhile in Samsāra are perfectly in accordance with their respective natures and thus are not the
causes of the consequences.

51. Karma & Grace

374. iḷavukkaṭi karmam pēṟṟukkaṭi krupai.
374. Karma results in suffering, Grace brings about liberation.
Although the Lord gives permission for the jīva to remain in Samsāra He also expects the jīva to
obey the dictates of the Scriptures and to follow Dharma and thus accumulate merit which leads
one back to Godhead, but the cetanas become totally immersed in Samsāra (abhiniveśa) and give
themselves up to craving (rāga) and aversion (dveṣa) which are the causes of more Karma and
thus perpetual rebirth. In spite of this the Lord still bestows His Grace upon the undeserving
cetanas and eventually extricates them out of the ocean of Samsāra.
375. maṟṟaippaḍi collil iḷavuk-kuṟuppām.
375. Speaking otherwise is detrimental.
To put it the other way round — to accuse the Lord of being despotic by keeping the jīvas bound
in Samsāra, and declaring that any spiritual advancement is due to their efforts is to alienate
oneself from the Lord.
Piḷḷai Lokācārya uses another similie to describe this paradoxical dynamic. Two persons jointly
own a property. The one is an expert in real estate investment, the other is a novice. The novice
decides to sell the property in order to speculate — the senior partner knows that it is a bad idea
but decides to give his consent in order to enable the junior partner to learn from his mistakes.
The venture fails miserably. Who is to blame? It was the junior partner that conceived of the
project, planned it and executed it. The senior partner merely gave his assent but in fact had no
direct involvement. The cetana initiates the karma but the Lord as the over-self simply gives His
consent. The karma and its fruit are the cetana’s alone.
376. eḍukka niṇaikiṟavaṇait taḷḷināyeṇkai eḍāmaik-kuṟuppirē
376. Who wants to rescue a person who stood near him at a well and fell in and who
then complains that he was pushed in ?
As the Lord out of compassion reaches out His hand to save the jīva, the jīva should not then
accuse Him of causing bondage in the first place but accept the causes which led to his bondage
as his own.
377. ciṟṟamuḷa veṇṟa vanantarattilē yivvarttattait tāmē yaruḷiceytātirē.
377. This idea is conveyed by the āḷvār after saying — “That would anger..........”
Periya Tiru-moḷi 11. 8. 2 Tirumaṅgai-āḷvār shows awareness that the Lord is angry with his
complaining —
 78
“O God, skilful wielder of the discus, even if I have committed offences that would anger you,
let me tell you one thing — I stand trembling, like the mind of the navigators caught in a
storm, with the fear that you may make me take birth in human forms.”

378. cīṟṟam uṇḍeṇṟaṟintāḷ collum-paḍi yeṇṇeṇṇil, arulum ārttiyum ananya-gatitvamum

collap paṇṇum
378. If it he said — “if he [Tiru-maṅgai-āḷvār] was aware of anger [on the part of the
Lord], then how is it that he expressed the previous anxiety over again? [The answer is
that] the Grace [of the Lord] and the restlessness and helplessness [of the jīva] give
occasion to such expression.

379. cīṟinālum kālaikkaṭṭik kollalām-paḍi yiruppān oruvaṇaip peṟṟā1 ellām

collalāmiṟē.
379. Even though He may be angry, all these things are said [by the āḷvār] since [he
knows that] there is a way out by embracing [His] feet.

The āḷvār knew that the Lord's anger could easily be overcome by His boundless compassion
elicited by grasping His feet, thus he could not restrain himself from crying out in anguish at
separation from the beloved and thus risking His anger.

380. “krupayā paryapālayat...........”, “aticinattāl.............”

380. “Pardoned by grace.....1.” “By extreme anger...............2.”

1. Rāmāyana 5.38.34,
“The descendant of Kakutstha, the protector, out of grace, pardoned the crow that fell on
the ground seeking refuge, though it deserved to be killed.”

The reference is to the crow — a form assumed by Jayanta who, desiring to make love to
Sita, pecked at her breast and made her bleed. Rāma shot an arrow at it and wounded it, but
then, responding to its plea for mercy, pardoned it.

2. Kulaśekhara’s Perumāḷ Tiru-moḷi 5. 1

“Even if you don’t prevent the grief which I must endure, there is no refuge except your feet.
O mother, living at Vittuvakotu surrounded by a garden of flowers with fragrance everywhere;
if in a fit of extreme anger, the mother casts aside the child that she brought forth; yet will the
child cry, thinking of her grace only — I was like that.”

52. Unintentional good deeds (yādṛcchika sukṛta) as the basis of the Lord’s
Grace.
381. tripāda vibhūtiyilē paripūrṇāanubhavam naḍavā niṟka, adu uṇḍadu urukkāṭṭādē,
dēśāntara-kataṇāṇa putraṇ pakkaḷilē pitru hrudayam kiṭakkuma-pōlē, samsārikaḷ
pakkaḷilē tiruvuḷḷam kuṭipōy, ivarkaḷaip pirintāl āṟṟamāṭṭātē, ivargaḷōḍē kaḷandu
parimāṟukaikkuk karaṇakaḷeparaṅgalaik koṭuttu, avaṟṟaikkoṇḍu vyāparikkaikkīṭāṇa
śakti viśēṣaṅgaḷaiyum koṭuttu, kaṇkāṇanīṟkil āṇaiyiṭṭu vilakkuvarkaḷ eṇṟu kaṇṇukkut
tōṟṟāta-paḍi uṟaṅgukiṟa prajaiyait tāy mudukilē yaṇaittukkoṇḍu kiṭakkumā-pōlē,
tāṇaṟinta sambandamē hētuvāka viṭamāṭṭātē, akavāyilē aṇaittuk-koṇḍu, aṭciyil toḍarci
naṇṟeṇṟu viṭātē, sattaiyai nōkkiyuṭaṅkēṭaṇāy, ivarkaḷ asatkarmaṅgaḷilē pravarttikkum
pōdu mītkamāṭṭāte, anumati tāṇattaip paṇṇi udāsnaraip pōlē yirundu mīṭkaik kiḍam
pārttu, naṇmaiy eṇṟu pēriṭalāvatoru tīmaiyum kāṇātē neṟṟiyaik kottip pārttāl
oruvaḷiyālum pacaikāṇā toḷintāl aprāpyam eṇṟu kaṇṇa nīrōṭē mīḷuvadu; taṇakkēṟa
iḍam peṟṟa vaḷavilē, eṇṇuraic coṇṇāy eṇpēraic coṇṇāy eṇṇaṭiyārai nōkkiṇāy avarkaḷ
 79
vitāyait tīrttāy avarkaḷuk kotuṅga niḷalaik koṭuttāy eṇṟāp pōlē cila vaṟṟai yēṟiṭṭu,
maṭimāṅkāyiṭṭu, poṇvāṇiyaṇ poṇṇai uraikallilē yuraittu meḷukāḷē yeṭuttuk kāḷ
kaḷañjeṇṟu tiraṭṭumā pōlē, janma paramparaikaḷ tōṟum, yādruccikam ānuṣaṅgikam
eṅkiṟa sukruta viśeṣaṅgaḷaik kaṟpittuk koṇḍu tāṇē yavaṟṟai oṇṟupattākki naḍatti koṇḍu
pōrum.
381. In the splendour of the three-fourths2 [Vaikuntha], with the potential of perfect
beatitude, [the Lord] does not indulge [Himself] since the divine mind is focussed upon
those in bondage, like a sleepless father, remembering a son who is in another country.
As if abandoning [His] home, the divine will, lingering at the side of those [trapped] in
Samsāra, being unable to bear the separation [from them and in order to facilitate their
return], grants them bodies along with their sense-organs and empowers them to live
according to the śāstras. Apprehending outright rejection if He appeared directly to
them — He stealthily enters [into their hearts] and dwells within as their “inner Self” —
like a mother fondly hugging her sleeping child unbeknown to it. Sharing their sorrows,
protecting their being, not preventing their continued transgressions, giving permission,
standing as if indifferent, He searches for an excuse to rescue them. If He fails to find
even one [minor] defect that can be exaggerated into a virtue, He sheds tears just like a
physician scratching the forehead [of a patient] to see if there is any bleeding and losing
all hope when no blood is seen. He is such a robust optimist that He will make any
excuse [to liberate the malefactors], imagining that:— “You mentioned the name of My
sacred place, “You spoke My name”, “you protected My devotee!”, “You assuaged
their thirst”, “You gave them shelter”, then He instils these qualities in them like a
goldsmith testing gold on a touchstone and with the aid of wax, collecting a gram of
gold from what is rubbed off. He imagines distinctions of merit, however incidental and
unintentional, over a series of births, and multiplies them ten-fold.

The central teaching of this passage is that unintentional good deeds (yādṛcchika sukṛta) form the
basis of the Lord’s Grace. He never loses heart at the transgressions of the jīva but will always be
vigilant for the slightest even unintentional good deed, that he could take as an excuse to liberate
the jīva from Samsāra.
Some of the examples given are:
A person wishing to journey to a certain place mentions the name of the city in which there
happens to be one of the 108 sacred Viṣṇu temples. The Lord would then reward that person as
though he were actually speaking of the temple as an act of praise.
In the Srimad Bhagavatam there is the story of Ajamila who though a dissolute man, had named
his son Narayana – on his death bed he called for his son with the result that the Lord came to
claim him as if he had purpousefully pronounced the sacred name.
A party of pilgrims is about to be attacked by robbers, a couple of policemen pass by unaware of
what is about to transpire, and scare the robbers off. The Lord would then reward them as if they
had done it intentionally.
A group of exhausted devotees pass by an irrigation canal and quench their thirst from its waters.
The Lord would then reward the landowner as if he had intentionally dug the canal for the use of
pilgrims instead of simply to irrigate his fields.
The same group of pilgrims then take shelter for the night on the veranda of a gambling den. The
owner of the den would receive merit for having provided shelter to the pilgrims.

2
The entire manifest universe is said to comprise only one quarter of the totality of possible
Being, the other ¾’s comprise the realm of Vaikuṇṭa.
 80
382. lalitā caritātikaḷilē ivvarttam curukka moḷiyak kāḷalām.
382. This message is reinforced in the story of Lalita and in other places.

Queen Lalita of Vidarbha, was the most favoured among all the 300 wives of the king of
Varanasi, but far from being conceited spent most of her time tending the lamps in the various
shrines attached to the Palace. She explained her favoured position to her co-wives by reference to
the events of a former birth which she could remember well. She had been born as a rat that lived
in a temple dedicated to Viṣṇu by Maitreya a royal priest. One night during the month of Kārttik
she was attempting to steal and eat the wick of a ghee lamp when she heard the mewing of a cat.
She had a heart attack from terror and while she lay dying her head happened to raise the wick of
the lamp and re-kindled it. For this act of unintentional merit she was reborn in her exalted
position. (From the Viṣṇu Dharmottara Purāṇa)

383. ajñarāna manuṣyarkaḷ vāḷā tantāṇ-eṇṟirup-pārkaḷ.

383. The ignorant take it for granted that [the Lord] simply blesses [them].

384. jñāṇavaṅgal “iṇṟenṇaip poruḷākkit taṇṇai yeṇṇul vaittu ….. !”, “eṇṇuṇṟi ceytēno
veṇṇeñjil tikaḷvatuvē......1.”, naṭuvē vantuyyak koikiṇṟa nātaṇ.........2.”, “aṟiyādana
vaṟivittavatā nīceytāṇavaṭi yēṇ aṟiyēṇē........3.”, “poruḷallāta veṇṇaip poruḷākki yaṭimai
koṇḍāi..........4.”, “eṇṇait tīmaṇaṅ keṭuttāy..........5.”, “maruvitoḷum maṇamē
tantāy.......6.” eṇṟiṭupaṭāṇiṛ-parkaḷ.
384. The wise [like Nammāḷvār], mindful [of the Lord’s magnanimity], exclaim [in
gratitude]:—
“This god placed Himself inside my mind, after considering me worthy enough — why
did He neglect me for so long before? I pray that the Lord of Tiruper surrounded by
hill-like buildings, should be kind enough to tell me the reason..................... “

1. Tiru-vāi-moḷi 10.6.8
“On the basis of what good deed does the Lord of Tiru-vāṭṭār illumine my mind — that Lord
whose form is comparable to deep water, collyrium and an emerald mountain, who possesses
the discus that returns to His hand after combat whenever need be, and whose head is
perfumed by the sacred basil forever present on His body that gives forth fragrance”.
2. Tiru-vāi-moḷi 1.7.5
“How can I relinquish that Lord Kṛṣṇa who looks so sweet after doing some mischief, looking
into the eyes of the young milk-maids, the mischief maker, who happens to be my Lord, who
happens to be my life and who is like a lamp (illumining all), He suddenly, one day, raised me
up!”
3. Tiru-vāi-moḷi 2.3.2
“O Lord who possesses exalted and enigmatic qualities and has neither equal nor superior, O
Lord, born like all things of this earth, O Lord, You assisted me by being a teacher, a father, a
mother who gave me birth, and by being the life of all — lowly that I am, I cannot recount all
your favours”.
4. Tiru-vāi-moḷi 5.7.3
“O Lord, Vaikuntha is Your kingdom, the discus is Your weapon and the eagle is the emblem
on Your banner, O Lord, the colour of black clouds, dwelling in the city of Siri-vara-
maṅgalam where, by Your grace many learned in the four Vedas reside! You accepted me as
one worthy, even though I was worthless before; You accepted my servitude — I do not
know how I should repay You!”
5. “You corrected my perverse mind,.” (Tiru-vāi-moḷi 2.7.8, quoted at number 349)
6. “You conferred on me a mind that will always serve.,” (Tiru-vāi-moḷi 2,7.7 quoted at number 349)
 81
385. bhaṣyakārar kālattilē oru nāḷ perumāḷ puṟappaṭṭaruḷ untaṇaiyum pārttup periya
tiru-maṇḍapattukkuk kīḷāka mudalikaḷ ellārum tiraḷa-virunta-vaḷāvilē ivvarttam
prastutamāka, piṇpu piṟanda vārttaikaḷai smarippatu.
385. Let us recall the discussion which took place on this subject one day in the time of
the Commentator (Rāmānujācārya), when all the learned teachers had met in the
assembly on the eastern side of the great hall [as Srirangam], awaiting the start of the
procession.
As they waited patiently one of them remarked in an outburst of self-congratulation:— “having
cooled our heels waiting on all and sundry, all these days, it is indeed our good fortune (sukrita)
that today we are awaiting at the door of our Lord where we all rightly belong!” This evoked a
query by another:— “What is it that impels a person immersed in Samsāra towards God?” Some
attributed it to unintentional merit (yadṛścika sukrtam). śrī Kidambi Perumāḷ mused whether they
had to propitiate another god known as sukrta deva. It was finally clarified by Piḷḷai Tirunarayur
araiyar that the term sukrta itself refers to the Lord only, and by this means He accelerates the
progress of His subjects and that was all.
386. āgaiyāl ajñātamāṇa naṇmaikaḷaiyē paṟṟācākak-koṇḍu kaṭākṣiyān iṟkum.
386. Therefore, it is seen that good works done unintentionally are taken as a
qualification.
Now following this it may be suggested that ajñāta sukrta — adventitious merit assumes the form
of co-operative Grace instead of spontaneous Grace. The ācārya replies:—
387. ivaiyuṅkūṭa ivaṇukku viḷaiyumpaṭiyirē ivaṇtaṇṇai mudalilē avaṇ sruṣṭittatu.
387. Even these [unintentional deeds] are initiated by the Lord through the bestowal of
a body and sense-organs upon the jīva.
If the Lord had originally not permitted the jīva to enter into a physical body it would not have
been capable of performing any unintentional good deeds. Therefore the mere fact of allowing
embodiment and facilitating the conditioned circumstances which led to the act are a sign of
Grace.

53. The futility of Self-effort

388. adutaṇṇai nirūpittāl ivaṇ taṇakku oṇṟum ceyya vēṇḍāta-paṭiyāy irukkum.
388. From pondering this, one concludes that it is not necessary to do anything.
Considering all these factors one should give up the reliance upon any form of self-effort to
achieve freedom from Karma as well as anxiety about liberation from Samsāra.
389. paḷaiya-tāka uḷuvadu naḍuvadu viḷaivatāyp pōrum kṣetrattilē utirimuḷaittu phala-
paryantam-āmā pōlē, ivaitāṇ taṇṇaṭaiyē viḷaiyum-paḍiyāyiṟṟu pattiyuḷavaṇ phalam
puṇattai sruṣṭitta kaṭṭalai.
389. In the ancient farm [of Samsāra], the Lord as the cultivator has been raising crops
of Bhakti from time immemorial, regularly ploughing, sowing and reaping. Some grains
having fallen during the harvesting process, grow spontaneously to maturity, yielding
fruits without any assistance from the farmer, so it is with these [unintentional good
deeds].
390. avaitāṇevai yeṇṟāl.
390. You may ask:— “What are these [fruits that are yielded]”?
391. pūrva-kruta puṇya-apuṇya phalaṅkaḷai cila kālam pūjittu, uttara kālattil vāsanai
koṇḍu pravarttikkumattaṇai yeṇṇum paḍi kaiyoḷinta daśaiyilē, ‘nāmār ?, nām niṇṟa
 82
nilai yēdu? namakk-iṇimēl pōkkati yēdu?’ eṇṟu piṟappaṇa cila nirupaṇa viśeṣaṅkaḷ
uṇḍu; avaiyātal muṇpu coṇṇa-vaiyātal.
391. Having experienced repeatedly the results of good and bad deeds done in former
births and becoming weary [of Karma and its results] understanding that life just
continues on the basis of habitual pattern formations [created by subliminal activators -
samskāras] there comes a stage when some serious introspection begins:— “Who am
I?”, “What was my original position?”, “Where am I going?”— these are the [fruits]
referred to earlier.

Such philosophical introspection and inquiry are the result of seeds sown by the Lord and are the
first indications of the jīva turning back to Godhead.

392. “yathā-hi mokṣakāḥ pānthe......” eṇṟu toṭaṅki itiṇuḍaiya kramattai Bhagavac

śāstrattilē colliṟṟu.
392. The manner of this is explained in the Sacred Scripture beginning with:— “As
thieves in the case of a traveller...........”

Ahirbudhnya Samhita 14:34

“As thieves in the case of a traveller who has gone away, leaving his belongings, will cease at
all efforts at stealing when he comes back”.

A traveller [the Lord] leaves his baggage [the jīva] unattended — thieves [puṇya — merit and
pāpa — demerit] are about to steal it, when the traveller is seen returning, the thieves run
away at the very sight of the traveller.

393. “veṟitēyaruḷ ceyvar........” eṇṟu varttattai spaṣṭamāka aruḷicceytāriṟē.

393. Is not this clearly stated in the words:— “Gives Grace without any
expectation..........”

Tiru-vāi-moḷi 8. 7. 8
“I do not know any other favour! The Lord who controls me thoroughly gives grace without
any expectation to those whom He gives (it). He, retaining the three worlds in His stomach, in
a manner not affecting their routine, has taken a place in my mind, even though I am
infinitesimally small”.

394. “ceyvārkaṭku eṇṟu aruḷukku hētu sukruta meṇṇāniṇṟādē yeṇṇil appōdu “veṟitē
eṇkiṟa viṭam cērādu.
394. If it be asked:— “Are good deeds not [indicated to be] the cause of Grace by the
words, 'to those who do'?” [The answer is] that [superficially] there is a contradiction
with the words: 'Without expectation'.

The hypothetical querist takes ceyvārkaṭku to mean, “to those who do (good deeds)”, rather than,
“to those whom He gives (it).”

395. bhagavad-abhimukhyam sukrutattālaṇṟikke bhagavat-krupaiyālē piṟakkiṟadu

adveṣam sukrutattālē yeṇṇil inda phala viśeṣattukku attai sādhānamākka voṇṇātu.
395. If it be said that attraction to the Lord arises from Grace and not from good deeds,
but the lack of animosity [towards the Lord] arises from good deeds, then, it is
answered, that this specific result cannot arise from those [general good deeds].

Before one begins to be attracted to the Lord one should be free of any animosity towards Him.
Some say that the lack of animosity springs from the aforementioned ajñāta-sukrita and that
 83
attraction to God (abhimukhyam) comes from Grace. The rejoinder to this is that the absence of
animosity is the prime factor in the development of self-realisation and it can hardly be attributed
to such a paltry thing as ajñāta sukrita. Merit (sukrita) refers to those deeds which the Scriptures
enjoin in their injunctive sections and which one strives to perform.
396. śāstramum vitiyādē nāmum-aṟiyādē yirukkiṟa vittai sukrutam eṇṟu nām pēriṭu-
kiṟa-paḍi yeṇṇeṇṇil, nāmaṇṟu, īśvaraṇ eṇṟu kēṭṭirukkaiyāy irukkum.
396. If it be said:— “How can we call those actions meritorious which are not enjoined
by the Scriptures and are unknown to us?” The answer is:— “we don’t, but the Lord
does.”
The Lord has been striving from time immemorial to liberate us from the bondage of Samsāra and
He is ever searching for any excuse to Liberate us. Thus adventitious good deeds are accepted by
Him as meritorious so that He can then facilitate our spiritual advancement.
397. ivvartta viśayamāka āḷvārkaḷ pāśuraṅkaḷil paraspara virudham pōlē tōṟṟum
avaṟṟil collukiṇa parihāramum, maṟṟum uṇḍāṇa vaktavyaṅkaḷum vistara-bhayattālē
collukiṟilōm.
397. As to this, there seem to be some contradictory statements in the hymns of the
āḷvārs, but we abstain from discussing these from fear of becoming too prolix.
Sometimes the āḷvārs appear to declare works to be the cause of Grace, and at other times they
speak of Grace without cause. Acknowledging this to be matter for further discussion and
clarification the ācārya refrains from dilating on the subject any more.
398. agaiyāl ivaṇ vimuka ṇāṇa daśaiyiluṅkūṭa ujjīvikkaikku kruṣi paṇṇiṇa īśvaraṇai
yanusantittā1 eppōtum nirpparaṇāyē yirukkum ittaṇai.
398. Therefore, if one merely thinks of the Lord who strove for one’s upliftment even
when one was in a state of indifference, one can be free from anxiety.
399. “edir cuḷal pukku..........”
399. “In none but Madhusūdhana do I take refuge. On and on I sing, as an end in itself,
hymns of His glory. This is because of Trivikraman’s extraordinary grace, who took
births along side me, to set me aright throughout the ages.” (Tiru-vāi-moḷi 2. 7 6)

54. The Lord’s enthusiastic attempts to reclaim the jīvas

400. oruvaṇaip-piṭikka niṇaittu uraivalai-vāraip-pōlē vyāptiyum.
400. In order to catch one person, a search party spreads out throughout the whole
village, likewise the Lord pervades the universe just to catch one jīva.

The wise ones are so grateful that they even consider that the Lord’s omnipresence is effected
simply to catch one single straying jīva.

401. sruṣṭy-avatārātigalaip-pōlē svārttamāka veṇṟire jñānātikar anusandhippatu.

401. The wise consider this to be the intention behind [the Lord’s] projection of the
universe and the taking of incarnations (avatārs).

55. Grace, Karma & compassion.

402. karma phalam-pōlē krupā-phalamum anubhavittē yaṟa-vēṇum.
402. Like the results of Karma, the results of Grace are also terminated only through
direct experience.
 84

Grace which causes reunion like the karma which causes separation, cannot be resisted but must
be allowed to take its natural course to its ultimate climax which is liberation from Samsāra and
unification with the Lord.

403. krupai perukappukkāl iruvar svātantaryattalum takaiya voṇṇādapaṭi

yirukaraiyumaḷiyap perukum.
403. When the [river of] the Lord’s Grace begins to inundate, overflowing both banks,
none can stop it.

404. bhaya hetu karmam: abhaya hetu kāruṇyam.

404. Karma is the cause of anxiety: compassion is the cause of confidence.

56. Anxiety & confidence

405. bhaya-abhayaṅkaḷ iraṇḍum māṟimāṟip prāptiyaḷavum naḍakkum.
405. Anxiety and confidence will continue to alternate until attainment [of liberation].

When one reflects upon the enormity of Karma and its reactions one becomes despondent of ever
being liberated from Samsāra, but contemplation upon the compassion and saving Grace of the
lord makes one confident. This oscillating between anxiety and confidence is natural and will
continue as long as one is embodied.

406. nivartya jñānam bhaya hetu, nivarttaka jñānam abhaya hetu.

406. Knowledge of that which is to be overcome (Karma) results in anxiety; knowledge
of the solution (Grace) gives rise to confidence.

407. svatantraṇai upāyamākattāṇ paṟṟiṇa-pōdirē ipprasaṅgan tāṇuḷḷadu.

407. This situation prevails only when one is attached to liberating oneself.

57. Importance of taking refuge in a Preceptor.

408. unṇḍa pōtoru-vārttaiyum uṇṇāta- pōtoru-vārttaiyum colluvār pattup-pēruṇṭirē,
avarkaḷ pāśuraṅ koṇḍanṟu ivvarttamaṟutiyiṭuvadu.
408. Indeed, there are ten persons whose exclamations have one meaning after they
have enjoyed and another if they have not. The purport of their hymns cannot be
ascertained [without reference to] their state of being.
Now Piḷḷai-lokācārya begins teaching about the importance of the spiritual preceptor as the only
suitable one in whom to take refuge. One cannot always rely completely on the utterances of
anyone of the ten āḷvārs as they sometimes speak from a point of view of their mystical union
with the Lord and sometimes from anguish at separation; their statements therefore have to be
understood with reference to their emotional state at the time of composing the poem.
409. avargaḷaic cirittirup-pāroruvaruṇṭiṟē avarpācuraṅ koṇḍu ivvarttamaṟutiyiṭak-
kaṭavōm.
409. One āḷvār [Madhura-kavi] often laughed at the other ten; we should study the
import of his verses.
Madhurakavi often sneered at the other āḷvārs because they had no ācārya and were reliant
entirely upon the Lord, whereas he himself was dedicated totally to his ācārya Nammāḷvār.
 85
410. svarūpattukkum prāpyattukkum cērntirukkavēṇumiṟē prāpakam.
410. The means [adopted] should be in harmony with the quintessence [of the jīva]
and to the goal [the Lord] — the ācārya [as a medium] is in harmony.
411. vaḍuka-nambi āḷvāṇaiyum āṇḍāṇaiyum irukaraiyareṇpar.
411. Vaḍuka-Nambi says that Aḷvān (Kurattāḷvān) and Aṇḍān (Mudaliyāṇḍān), are
duplicitous men.
Kuḷatāḷvān and Mudaliyāṇḍān where the two chief disciples of Rāmānuja, and were known
respectively as the master's staff and pennant. Vaḍuka Nambi was like Madhurakavi in his total
devotion to the ācārya and he would sometimes chide the other two for being two-faced in
surrendering both to the Lord and to the ācārya.
412. prāpyattukku pratama parvam ācārya kaiṅkaryam madhyama parvam Bhagavat
kaiṅkaryam carama parvam bhāgavata kaiṅkaryam.
412. The first stage towards the attainment of the goal is service of the ācārya, the
middle stage is service to the Lord the last stage is service to the Lord’s own.
Some ācāryas interpret the concept of service to the “Lord’s own” to mean that one’s service
should be limited to other Srivaishnavas and all other beings should be ignored at best and
neglected at worst. But Nañjiyar was of the opinion that the true Vaishnava is one who personally
empathises with the suffering of all sentient beings regardless of their sectarian affiliation. In the
norrow sense bhāgavata refers to other vaishnavas but in it’s broader connotation everything in
the world belongs to the Bhagavan and is therefore Bhāgavata — the Lord’s own! Thus the
culmination of the path is dedication to the welfare of all beings.
413. svarūpa prāptiyai sāstram puruṣārttamākac collāniṟka prāpti phalamāyk-koṇḍu
kaiṅkaryam varukiṟāp-pōlē sātya-vivruttiyāyk koṇḍu carama parvam varakka ṭavadu.
413. Scripture teaches the attainment of self-realisation as the ultimate goal of human
life, since service is the result of this realisation, the last stage comes as an extension of
the ultimate goal.
Service to the Lord's own is a corollary of understanding that the Lord dwells within all creatures,
as taught in the Gita (chapter 6:30). All jīvas are related to each other in terms of their
quintessence and all are sparks of the Divine, therefore the practice of altruism is the ultimate goal
of the spiritual life. Most teachings are best taught and implemented with reference from the
specific to the general. Therefore service to other members of the spiritual community is
recommended. Just as charity begins at home to one’s own immediate family and then extends to
others outside one’s own circle. As one unfolds in spiritual development one gradually includes
all sentient beings in one's practice.
414. idu tāṇ durlabham.
414. This (the last stage), indeed, is difficult to achieve.
Because of our conditioning and natural propensities and striving for self-preservation and
preserving those individuals that contribute to our sense of self, it is difficult to see the Lord in
everything and everything in the Lord, even more difficult is serving other sentient beings
unconditionally.
415. viṣaya-pravaṇaṇukku attaiviṭṭu bhagavat viṣayattilē varukaikkuḷḷa arumai pōlaṇṟu,
prathama-parvattai-viṭṭu carama parvattilē varukaik-kuḷḷa arumai.
415. Leaving the first stage and reaching the last stage is more difficult than
relinquishing attachment to sensory objects and surrendering to the Lord.
Going from service to the ācārya to service of one's spiritual family and then others is more
difficult than abandoning material preoccupations in order to surrender completely to the Lord.
 86
416. aṅgu doṣa-darśanat-tālē mīḷalām iṅgatu ceyyavoṇṇātu.
416. In the latter case, the perception of inadequacies can give rise to dispassion; but in
the former case, there are no defects to make it so.
With some insight and introspection one can clearly see the defects in things and individuals we
use to bolster our sense of identity and to give us pleasure. When the realisation dawns that
nothing in this material realm is capable of giving unalloyed joy one can then go for refuge to the
Lord. But the ācārya being the paragon of altruism has no defects to speak of, whereas others
have many character defects which may put us off our intended service. For this reason it is so
much harder to substitute service to the ācārya for service to all beings.
417. dōṣam uṇḍāṇālum guṇam-pōlē upādhēyam āyirukkum.
417. Even if inadequacies are imputed [in the Lord], they are acceptable as virtue.
Even though the lord can be blamed for withholding His presence and not immediately granting
release to the Prapanna, still these apparent defects can be considered as positive actions in that
they serve to increase the ardour of the Prapanna.
418. lōka viparītamāyiṟē iruppadu.
418. In the world it is the opposite.
The defects that a person of discriminating wisdom finds in the world, act as repellents — but
with the Lord this is not the case.
419. guṇam upādhēyam ākaikkīrṭāṇa hetu doṣattukkul muṇṭiṟē.
419. The same reason why one imputes virtues applies also to the imputation of defects.
The jīva's relationship to the Lord is a natural and irrevocable one, rather than one based on the
Lord's attributes, therefore one accepts whatever the Lord does, whether it appears as skilful or as
unskilful.
420. nir-karuṇaṇ eṇṟu vāy mūḍuvataṟku muṇṇē karuṇavāṇ eṇṟu collum paḍiyāy
irunda-tiṟē.
420. There is the exclamation that He is cruel and before the mouth is closed [the
exclamation] that He is merciful.
Tiru-vāi-moḷi 5:3:5 — Where the āḷvār complains about the heartlessness of the lord and the
moment the mother agrees in empathy, he declares the Lord to be indeed merciful.
421. ippaḍi collumpaḍi paṇṇiṟṟu krupaiyālēyeṇṟu snehamum upakāra-smrutiyum
naḍantatirē.
421. They have expressed love and gratitude that out of Grace this teaching [concerning
Liberation] has been given.
422. nir-karuṇaṇ-āka śaṅkittuc collum avastaiyilum kāraṇattai svagatamākaviṟē
colliṟṟu.
422. Even when they impute callousness [to the Lord], they admit that they are [also] at
fault.
At fault for not overcoming all the afflictive emotions such as selfishness, greed, anger etc. which
cloud the mind and hinder one's receptivity to the Lord's Grace.
423. guṇa-doṣaṅgaḷ iraṇḍum kṣudra puruṣārttattaiyum puruṣārtta kāṣṭaiyaiyum
kulaikkum.
423. [Imputation of] virtue and defect [to the Lord], these two discourage not only petty
aims, but even the highest aim [altruistic service].
 87
Sometimes divine love so overwhelms the āḷvārs that they lose sight of service to the spiritual
community or sat-sanga.
424. nitya śatru vāyiṟē yiruppatu.
424. [The attraction of the Lord] is a perpetual enemy.
For one who strives for altruistic service the attraction to serve the Lord Himself because of His
compelling charm is a perpetual hindrance. Satrughna (Rāma's younger brother) embodies this
sentiment in that he is known as the nitya satrughna the killer of the perpetual enemy. He was
only able to serve Bharata unflinchingly because he never looked at Rāma and was thus never
captivated by his irresistible charm.
425. ippaḍi prāpyattai yaṟuti-yiṭṭāl adukku satru-śamāka vēṇumiṟē prāpakam.
425. If the goal is to be accomplished in this way (see 412), the means should be
appropriate.
If the ultimate goal of altruistic service is to be achieved then the means adopted should be
commensurate with that goal.
426. allāta-pōtu prāpya prāpakaṅgalukku aikyam-illai.
426. Otherwise, there is no connection between the goal and means.
In other words the ācārya should be taken as the most appropriate means and not the Lord. Taking
the Lord as the means results in Liberation not altruistic service.
427. īśvaraṇaip-paṟṟu-kai kaiyaip-piṭittuk kāriyaṅ-kollumō-pādi; ācāryaṇaip paṟṟu-kai
kalaip-piṭittuk kāriyaṅ-kollumō-pādi.
427. Courting the Lord is like [importuning by] grasping the hand; courting the ācārya
is like [importuning by] grasping the foot.
If you importune by grasping someone's hand he may break free and run ahead, but if you
importune by grasping the feet the person is immobilised.
428. ācāryaṇ iruvarkkum upakārakaṇ.
428. The ācārya is a benefactor to both [the jīva and the Lord].
429. īśvaraṇukku śeṣa-vastuvai yupakarittāṇ, cētanaṇukku śeṣiyai yupakarittāṇ.
429. To the Lord he reveals the possession, (śeṣa) to the sentient he reveals the
possessor (śeṣi).
430. īśvaraṇ tāṇum ācāryatvattai ācaippaṭṭirukkum.
430. The Lord Himself covets the [function of] preceptorship.
This is the reason that he once incarnated as the two sages Nara and Nārāyaṇa – Nara being the
disciple and Nārāyaṇa the preceptor. It was at this time that he first revealed the aṣṭākṣari mantra.
In the epics these two are the emanations of Vishnu born as the sons of Dharma by Murti or
Ahimsa. Arjuna is later identified with Nara and Kṛṣṇa with Nārāyaṇa.
431. āgaiyiṟē guru-paramparaiyil anvayittatum, śrī-gītaiyum abhaya-pradānamum
arulicceytatum.
431. Hence His [personal] association with the line of preceptors, the teaching of the
Gita and of the imparting of [the teaching of] assurance.
In Vaikuṇṭha the Lord first took on the role of preceptor when He imparted the Dvaya Mantra to
Lakṣmi, and thus became the first in the lineage of preceptors. He then took on human birth as
Kṛṣṇa so that he could impart the teachings to Arjuna on the field of battle and thus earned the
title Gītācārya. In the earlier incarnation of Rāma He imparted the instruction of assurance and
freedom from fear to Vibhīṣana on the seashore.
 88
432. ācāryanukku sadṛśa praty-upakāram paṇṇalāvadu vibhūti catuṣṭayamum īśvara
dvayamum uṇḍākil.
432. If there is to be suitable remuneration for the service of the ācārya, there must be
four realms and two Lords.
In order to recompense the ācārya for his beneficence there would have to be four realms instead
of the two (material world and spiritual world) and two Gods. And since this is an impossibility, it
illustrates how priceless the service of the ācārya actually is,
433. īśvara sambandham bandha-mokṣaṅgal iraṇḍukkum potuvāy irukkum, ācārya
sambandham mokṣattukkē hetuvāy irukkum.
433. A relationship to the Lord is common to both bondage [to Samsāra] and liberation
[mukti]. The relationship to the ācārya is related only to mukti.
434. bhagavallābham ācāryaṇālē.
434. The Lord is attained through [the mediation of] the ācārya.
435. ācārya-lābham bhagavaṇālē.
435. The ācārya is encountered through the [Grace of the] Lord.
436. upakārya-vastu gauravattālē ācāryaṇil kāṭṭilē migavum upakārakaṇ īśvaraṇ.
436. The Lord is more exalted than the ācārya because of the magnitude of the gift.
Because the Lord fosters the meeting with the ācārya He is therefore considered as greater than
the ācārya from this respect.
437. ācārya sambandham kulaiyātē kiḍantāl jñāna-bhakti vairāgyaṅgaḷ uṇḍākkik
koḷḷalām. ācārya sambandham kulaintāl avai yuṇḍāṇāllum prayōjanam illai.
437. From fostering association with the ācārya, knowledge, devotion and renunciation
may arise: after relinquishing the connection with ācārya, there is no purpose for these,
even if they do arise.
From preserving a connection and association with the ācārya one is certain to obtain wisdom,
devotion and dispassion to some extant, but if this link is severed then even if they do
spontaneously develop there is no point in having them as they will lead nowhere.
438. tāli kiṭantāl bhūṣaṅgaḷ puṇṇipūṇalām; tāli pōṇāl bhūṣaṅgaḷ ellām avatyattai
viḷaikkum.
438. With the Tāli being present, [a woman] may obtain and wear [other] jewellery;
once the Tāli is removed, [the wearing of] jewels gives rise only to disgrace.
The Tāli or token of marriage is the sacred thread with a gold ornament that is worn by a married
woman, a symbol of her commitment to marriage. While she wears the Tāli she may also wear all
sorts of other jewels and adornments. When the husband dies the Tāli is removed and according
to the social customs a widow should avoid wearing any form of adornment. The wearing of
jewels by a widow would have cause a scandal in traditional society.
439. tāmaraiyai alarttakkaṭava ādityantāṇē niraip-pirintāl attai yularttumāpōlē,
svarūpa vikāsattaip paṇṇum īśvaraṇ tāṇē, ācārya sambandham kulaintāl attai vāṭap-
paṇṇum.
439. The very sun which causes the lotus to blossom, dries it up when it is taken out of
the water, likewise the Lord who causes the blossoming of self-realisation causes it to
fade when the relationship with the ācārya has been severed.
 89
440. ittaiyoḷiya bhagavat sambandham durlabham.
440. Without this [relationship to the ācārya], it is difficult to attain a relationship to the
Lord.
441. iraṇḍum amaiyādō, naḍuvil peruṅkuṭi yeṇṇeṇṇil.
441. The two [the ācārya and the lord] are appropriate, but why the intervening Noble
Family?
The link between the Lord and the preceptor is quite obvious but what is the necessity for a
connection with a spiritual community?

58. Importance of Saṅgha.

442. koṭiyaik-koḷ-kompilē tuvakkum-pōdu cuḷḷikkāl vēṇdumā-pōlē, ācāryaṇ-vayattukum
idu vēṇum.
442. When [a farmer] raises creepers he uses frail sticks to guide them to their props;
likewise for establishing a link with the ācārya this [Noble Family] is necessary.

The purpose of the tiru-kūṭam (Noble Family) is to provide a secure framework in which to
practice spiritual development. Every member of the Kula is responsible for the spiritual and
material well-being of every other member. Thus one's fundamental need for clothing, shelter and
food are taken care of by the Kula, also the Kula provides one with the association of like-minded
people and circumstances for learning and practicing Dharma.

59. Devotion to the ācārya (ācārya-abhimāna)

443. svābhimānattālē īśvara-abhimānattaik kulaittuk-koṇḍu vivaṇukku, ācārya-
abhimānam-oḷiya katiyillaiy eṇṟu piḷḷai palakālum arulicceyyak-kēṭṭ-irukkaiyāy
irukkum.
443. (Vaṭak-kuttir-vīti) Piḷḷai was often heard to say:— “There is no way [to liberation]
apart from devotion to the ācārya (ācārya-abhimāna) for one whose concept of self
blocks the affection of the Lord.”

Vaṭak-kuttir-vīti Piḷḷai (Lokācārya’s father) heard the above exposition from his guru Nam-Piḷḷai.

444. sva svātantrya bhayattālē bhakti naḷuviṟṟu.

444. Bhakti is obscured from anxiety arising from [the concept of] independence.

One who strives to follow the path of Bhakti as defined by Rāmānuja; developing concentration
and meditating and relying on personal effort is likely to reinforce the ego and the idea of self-
achievement. The rise in the development of the ego or fear thereof leads to the decline in
devotion and subsequent fall from the spiritual path.

445. bhagavat svātantrya bhayattālē prapatti naḷuviṟṟu.

445. Prapatti is obscured by the fear that arises from the Lord's independence.

Since Kṛṣṇa is perfectly independent and under no contractual obligation to the jīva, one may
become anxious as to what He will do — whether He will indeed fulfil His promise given to
Arjuna to liberate the jīva or not. One may therefore hesitate to surrender, or only surrender
provisionally — keeping other options open.
 90
446. ācāryaṇaiyum tāṇ paṟṟum-paṟṟu ahaṁkāra karpam āgaiyālē, kālaṇ-koṇḍu
mōtiram iḍumō-pādi.
446. Since [even] attachment to the ācārya itself could occasion [the development of]
ego, it is like wearing a ring consecrated to Yama the god of death.
To regard the ācārya simply as another means and to allow any self-assertion or feelings of pride
and independence to arise would negate true surrender and would be like wearing a ring
consecrated to the god of death thus wilfully inviting destruction. Therefore it would be better for
the ācārya, who is free of pride, to initiate the relationship.
447. ācāryābhimāṇamēy uddārakam.
447. Devotion to the ācārya alone is the means for deliverance.
448. kaippaṭṭa poruḷaik kaiviṭṭu putaitta poruḷaik kaṇicikkak kaṭavaṇallaṇ.
448. One should not cast aside a treasure that is in the hand desiring treasure that is in
the earth.
The ācārya is easily accessible and therefore should not be disregarded in preference for the
pursuit of God who is inaccessible and unknowable.
449. viṭāy piṟanta pōdu karastamāna udakattai upēkṣittu, jīmūta jalattaiyum sāgara
salilattaiyum sarita-salilattaiyum vāpī-kūpa-payas-sukkaḷaiyum vāñcikkak
kaṭavaṇallaṇ.
449. When one is thirsty, one should not disregard the water lying in the hand, in
preference for the water of clouds, the ocean, the river, tanks or wells.
450. pāṭṭuk-kēṭkum-iḍamum, kūppituk kēṭkum-iḍamum, kutitta-viḍamum, vaḷaitta
viḍamum, ūṭṭum-iḍamum ellām vakutta-viḍamē yeṇṟirukkak-kaṭavaṇ.
450. The place where songs are heard, the place where calls [for help] are heard, the
place of the step, the enclosed place, the place of feeding: one ought consider all these
as abiding [in the presence of the ācārya].
These “places” are the five realms of the Lord's theological manifestations. The place where
songs are heard is Vaikuṇṭha where the liberated ones sing the Sāma songs.
The place where calls [for help] are heard is the Ocean of Milk where the Lord reclines upon
Ananta śeṣa. Hearing the calls for help from the gods the Lord condescends to incarnate as Rāma
and Kṛṣṇa in order to alleviate the distress of the gods and the devotees being overcome by the
antigods.
“The place of the step”, refers to the creation of the physical realm through the agency of the four
Vyūhas.
The enclosed place refers to the iconic manifestation that is surrounded by the walls of the
temple.
The place of feeding is the inner sanctum of the heart where the Lord nourishes the jīva who
meditates upon Him.

58. Enemies, friends & neutrals.

451. ivaṇukku pratikūlar sva-tantrarum devatāntara-paraum, anukūlar ācārya
paratantrar; upekṣaṇīyar īśvara paratantrar.
451. Those who [consider themselves] independent and those who worship other gods
are unsympathetic; those who are dependent on the ācārya are friends and those who are
dedicated to the Lord are neutrals.
One who regards the ācārya as the abode of all the five theological aspects of the Godhead
regards those who are self-serving materialists as unsympathetic (pratikulan); others who are
 91
dedicated to the preceptor are considered as spiritual friends (anukūlan) and those who are
dedicated to God alone are neutrals (upekṣan) in that they are not going about their spiritual
development in the right way.

59. Right Knowledge and Right Practice

452. jñāna-anuṣṭānaṅgaḷ iraṇḍum allātārkku upāyāṅgamāy irukkum ivaṇukku
upēyaṅgamāy irukkum.
452. The two, Right Knowledge (jñānam) and Right Practice (anuṣṭānam), are
necessary adjuncts to the means for those [who do not have an ācārya]; to these [who
have an ācārya], they are accessories to goal.

What is a necessary adjunct to the means for others, is part of the result of having attained the
Lord for one who has dedicated himself to an ācārya. It is important to note that both are still
required – before the meeting of an ācārya and thereafter — the pursuit of knowledge and right
practice of the teachings and their direct realisation in one’s life are never abandoned — it is only
their categorisation that changes.

60. Offences
453. ivaṇukku niṣidha-anuṣṭānam taṇṇaiyum piṟaraiyum nacippikkaiyālē tyājyam.
453. [The Prapanna] should relinquish forbidden practices, lest he destroy himself and
others.

The term anuṣṭāna primarily refers to religious practices performed for some goal — either
Dharma, Artha – power and prosperity, Kāma – enjoyment or Mokṣa – liberation.

454. tāṇ nacikkiṟatu mūṇṟa apacārattilum anvayik-kaiyālē piṟar nacikkiṟatu taṇṇai

yanādarittum taṇṇ-anuṣṭāṇattai yaṅki-karittum.
454. From committing the three faults [offending the ācārya, the Lord and the Noble
Family], one is destroyed; indifference to [the offender] or following the same offensive
practices would cause others to be lost.

61. Sexuality
455. vihitta-bhogam niṣidha-bhogam pōlē loka-virudham emaṇṟu, naraka hētu
vumaṇṟu; āyirukkac ceytā svarūpa-virudham umāy vedānta-virudham-umāy prāpya-
pratibandhakam-umāy irukkaiyālē tyājyam.
455. Unlike forbidden pleasures; sanctioned enjoyment is not condemned by the society
nor leads to hell; even so both of these are to be renounced as opposed to the
quintessence of the jīva, opposed to Vedānta and a hindrance to liberation.

Sense gratification done within the bounds of Dharma is not wrong or sinful but still Piḷḷai-
lokācārya gives three reasons why they should be relinquished:—
1. Sense indulgence negates the quintessence of the jīva which exists for the pleasure of the Lord
and thus self-gratification is opposed to God-gratification.
2. When sense pleasures are analysed by using the rational methodology of Vedānta they are
observed to be transitory, insubstantial and insatiable and therefore indulgence in them does not
bring relief or satisfaction but only increases craving.
3. Increased craving leads to attachment and this hinders our spiritual progress and unfoldment,
delaying the attainment of Liberation.
 92

456. bhogyatā-puttu-kulaiyndu dharma-budhyā pravarttittālum svarūpam kulaiyum.

456. Even by relinquishing sex as a means of enjoyment and doing it only as a conjugal
duty the quintessence is obscured.

The Dharma śāstras lay down the duty of having sex with one's wife every month after her period.
The wife can approach the husband in due course and demand her conjugal rights with the
formula — ṛtum dehi! One could argue that sex could be done in the discharge of one's conjugal
obligations should be retained. But the ācārya retorts that all sexual indulgence of whatever sort
should be eschewed, even as a conjugal duty. Sexuality obscures the quintessence of the jīva
which is ananya-bhogyatva — being the sole object of the Lord's enjoyment and ananya-
upāyatva — resorting to the Lord as the sole means of one’s own enjoyment.

457. “kṣetrāṇi mitrāṇi.......” eṇkiṟa ślokattil-avastai piṟakka vēṇum svarūpam

kulaiyāmaikku.
457. In order not to obscure the quintessence it is necessary to live in the state
[indicated in] “Fields, friends............ “

Hasta-giri Mahatmyam
“Whether fields, friends, wealth, children, spouse, animals or real estate, O Lord, for those
who are drawn to (Your) lotus-feet, all these become impediments [to the attainment of the
goal]”

62. Adjuncts to the four upāyas.

458. prāpya-bhūmiyil prāvaṇyamum, tyājya bhūmiyil jihāsaiyum anubhavālā-pattil
ātma-tāraṇa-ayogyataiyum, upāya catuṣṭayattukkum vēṇum.
458. An irresistible urge to reach [the Lord], an ardent desire to abandon this state of
separation and being unable to remain in the body without the experience [of God];
these are necessary [adjuncts] to the four upāyas.

The four upāyas are Bhakti, Prapatti, ācārya-niṣṭha in either of its two forms as svagata-svikāra
— eliciting the grace of the ācārya or para-gata-svikāra — being a passive recipient of the
ācārya's grace. One may attain Liberation either by the self-effort of cultivating Devotion
(Bhakti) or through going for refuge (Prapatti) relying on the preceptor or simply on the grace of
the Lord, but for all of these to be effective the three conditions must be present: (1) an ardent
desire to be united with God, (2) complete disenchantment with material life, and (3) an inability
to bear further rebirth without God-experience.

63. Dedication to a preceptor.

459. “paḷutā-kātoṇṟaṟindēṇ......” eṇgiṟapāṭṭai pūrvōpāyattukku pramāṇamāka
anusandhip-patu.
459. The words; “I have realised an infallible means: .................,” are to be considered
as endorsement for the former upāya [actively eliciting the preceptor's grace].

Fourth Tiru-vantāḍi, 89
“I have realised an infallible means: worshipping those who resort to the Lord, meditating on
the feet of the Lord of the milk ocean, without any distraction — whoever endures this life
with humility will destroy accumulated sins, will open the doors of Vaikuṇṭha and remain
there with glory.”
 93
460. “nallaveṇ toḷi.....”, “māṟāya tāṇavaṇai.........” eṇgiṟa pāṭṭuk-kaṇaiyum stotrattil
muḍinda ślokattaiyum “paśur manuṣyaḥ ..... “eṇgiṟa ślokattaiyum idukku
pramāṇamāga anusandhip-patu.
460. “O my good maid!.....1.”, “Will themselves vanquish those.....2.” — these stanzas
and the ślokas at the end of the Stotra (Ratna) 3, and the śloka:— “Animals or
humans......4.” — should be considered authority for this ācārya-abhimāna.
These verses endorse the passive receiving of the preceptor's grace.
1. Nacchiyār Tiru-moḷi 10:10
“O my good maid! The supreme Lord, our supreme One, elevated on the serpent-couch is
wealthy, great Lord we are insignificant humans what can we do? Vishnu-citta (Periyāḷvār)
of śrīvilli-puthur, if he is able to obtain a suitable prize from their god, let me see that!”
(Aṇḍāḷ is languishing — the Lord is such a great personage, perhaps He doesn’t care — her
father, Periyāḷvār, will help her out.)
2. Fourth Tiruvantāḍi, 18:
“The merits of these who praise those that praise in a special way the man-lion that ripped
open the chest of the inimical demon, with sharp nails, will themselves vanquish those of the
latter (the merits of those who praise the Lord directly).”
(The point seems to be that the merits of praising the members of the Noble Family are greater
than those who praise the Lord without the good offices of an ācārya,)
3. Stotra Ratna 65—
“Grant me your grace regardless of my own conduct, having in view my grand-father,
Nāthamuni, the self-realised one who is the paragon of devotion to your lotus-feet.”
4. Source unknown
“Those creatures who even associate with Vaiṣṇavas be they animals or humans or birds, will
enjoy that highest place of Viṣṇu.”
461. ācārya-abhimānaṇ tāṇ, prapatti pōlē upāyāntaraṅgaḷukku aṅgamumāy
svatantramumāy irukkum.
461. Surrendering to a preceptor, like going for refuge to the Lord, can be an accessory
to other means as well as an end in itself.
The other means taught in the Gita are Bhakti-yoga, Jñana-yoga and Karma-yoga. Śaranāgati or
taking refuge in either the Lord or an ācārya can either serve as an auxialliary means to the other 3
paths or be an end in itself.
462. bhaktiyil aśataṇukkup prapatti; prapattiyil aśaktaṇukku idu.
462. Going for refuge is for those who are unable to practice Devotion (Bhakti) this
[surrendering to a preceptor] is for those incapable of going for refuge.
But the taking of refuge in the Lord is for those who cannot practice Bhakti, and for those who are
even incapable of surrendering to Kṛṣṇa, then submission to an ācārya is the recommended path.
463. idu prathamam svarūpattaip palla-vitamākkum, piṇpu puṣpitamākkum anantaram
phala paryantam ākkum.
463. At first this [ācārya-abhimāna — submission to a teacher] makes the [latent]
quintessence sprout, then flower and finally, produce the full fruit.