srimad varavaramunaye nama:
sri vaanaachala mahamunaye nama:
Even for the ones who are born in the (misunderstood) high births, their defects (upaayaanthara sambandham and ahankaaram) get removed by having sambandham to qualified adhikaaris only. This is established by periya perumaaL making lOkasaaranga muni carry thiruppaanazhwaar on his shoulders.
Also this greatness of srivaishnavas who purify us is explained by azhwaars in:
* payilum chudaroLi (thiruvaaimozhi 3.7)
* nedumaarkku adimai (thiruvaaimozhi 8.10)
* naNNaatha vaLavuNar (thirumozhi 2.6)
* kaNsOra venguruthi (thirumozhi 7.4)
* thEttarum thiral thEn (perumaal thirumozhi 2)
* thirumaalai (39 to 43)
Many historical evidences are given by Pillai lOkaachaariar to establish the importance of not considering one's birth and just looking at their bhakthi towards emperumaan.
* perumaal did charama kainkaryangal for periya udayaar (jatAyu).
* dharmaputran (yudhistran) did charama kainkaryangal for sri vidhurar.
* many rishis use to regularly visit and wait for dharmavyaathan (who was a butcher) to clarify his doubts in saastram
* Krishnan went to Sri vidhurar's (qualified by his bhakthi) house instead of bhIshma (qualified by age/knowledge), dhrOna (qualified by birth/knowledge) and dhuryOdhana (qualified by power)
* perumaal ate fruits from sabhari's (who was born in hunter's family) hands but was a acharya nishtai.
* periya nambi did charama kainkaryangal for maaranEri nambi who was a great srivaishnava and a disciple of aaLavandhaar. When questioned by emperumaanaar (who questioned his acharya to make sure that the message is conveyed directly by his acharya), he shows many pramaaNams (like the ones quoted above) and establishes that his acts were indeed correct.
Also in many cases, azhwaars/acharyas also liked to take the births/forms which were liked by emperumaan:
* Vyasa and Suka wanted to be the dust of vrindhaavan which were touched by the feet of krishnan and gOpis.
* kulasEkara azhwar who was a king wanted to become some thing (a fish, bird, flower, the road, the door steps in the sanctum, etc) on the thirumalai.
* periyaazhwar and andal wanted to take birth in cowherd families of vrindhaavan.
* aalavandhar says he prefers to be born as a worm in a srivaishnava's home instead of being born as brahmaa.
In Achaarya hrudhayam, Azhagiya manavaala perumaal naayanaar also explains the same concept in an excellent chUrnikai - we will see that in the next article. It is one of the most important chUrnikais in achaarya hrudhayam and helps us understand what is high birth according to our pUrvaachaaryas.