virOdhi parihArangaL - 29

srI:

srImathE satakOpAya nama:
srImathE rAmAnujAya nama:

srImadh varavaramunayE nama:
srI vAnAchala mahAmunayE nama:

emperumAnAr explains to vangi puratthu nambi the obstacles that are faced by srIvaishNavas in various aspects of day-to-day life. vangi puratthu nambi documents these instructions in a wonderful grantham with commentary named virOdhi parihArangaL (removal of obstacles). We are now viewing the English translation of this grantham with the help of the explanations given by srI u. vE. V V Ramanujam swamy. The whole series can be viewed at http://ponnadi.blogspot.in/p/virodhi-pariharangal.html.

Please see the previous article at http://ponnadi.blogspot.in/2014/06/virodhi-pariharangal-28.html.

63. dhAsya virOdhi (தாஸ்ய விரோதி ) - Obstacles in our servitude

 emperumAnAr and vaduga nambi - ideal examples for dhAsya bhAvam. emperumAnAr being Adhi sEsha avathAram is servitude personified. vaduga nambi manifested ultimate servitude towards emperumAnAr.

dhAsyam means to be fully controlled - i.e., to engage in service to the master. Here, it is explained that every one is a servant of the supreme lord srIman nArAyaNan who is the master of every one. "dhAsa bhUthA: svathassarvE hi Athmana: paramAthmana:" (தாஸ பூதா: ஸ்வதஸ்ஸர்வே ஹி ஆத்மந: பரமாத்மந:) is an important pramANam (authentic quote from sAsthram) - this means All jIvAthmAs are naturally servants of paramAthmA who is sarvaswAmy (master of every one) - here "hi" means it is prasidhdham (well known and obvious fact). Our servitude towards emperumAn is causeless (natural - not based on any reason other than him being the supreme master of everyone) and based on the eternal relationship between jIvAthmA and paramAthmA. Our servitude towards others in this world are aupAdhikam (based on a specific cause, i.e., our karmA leads to a particular birth/relationship and we serve others due to that relationship). Our servitude towards bhagavAn is of two types "svarUpa paryuktha dhAsyam" and "guNa krutha dhAsyam". "svarUpa prayuktha dhAsyam" means jIvAthmA's servitude towards bhagavAn due to the eternal relationship between jIvAthmA and paramAthmA, i.e., just because bhagavAn is master and jIvAthmA is servant eternally, jIvAthmA serves bhagavAn. guNa krutha dhAsyam means jIvAthmA's servitude towards bhagavAn due to the very many auspicious qualities (naturally, when there is some one with great compassion, beauty, knowledge, wealth, strength,etc., one would like to serve such person). We have both types of dhAsyam within ourselves. Since bhagavAn is our eternal master, we serve him and since he has many auspicious qualities we serve him. Yet, svarUpa prayuktha dhAsyam is more prominent and important since that is natural for the jIvAthmA. Translator's note: This principle of dhAsyam (svarUpa prayuktham and guNa krutham) is explained in detail by our pUrvAchAryas. nampiLLai explains this in great detail in eedu mahA vyAkyAnam for thiruvAimozhi 5.3.5 pAsuram. In this pAsuram, parAnkusa nAyaki's friend tells that "kaNNan emperumAn is very bad, cruel, etc." to take her mind away from emperumAn for a moment seeing her suffering in separation from emperumAn. But  after hearing this, parAnkusa nAyaki (nammAzhwAr in feminine mood) tells her friend even if he is like that she will still only love him because that is her nature. In the vyAkyAnam, nampiLLai explains the principle of svarUpa prayuktha dhAsyam in detail. He quotes from srI rAmAyaNam, where when sIthA pirAtti meets anusUyA (athri maharishi's dharma pathni), sIthA pirAtti explains even if perumAL (srI rAma) is not such a great personality, she would still love him the same way - since that is natural for her to do so. thirumangai AzhwAr's pAsuram 11.8.7 is also beautifully quoted here "vEmbin puzhu vEmbanRi uNNAthu"  - a worm which is born in a neem fruit, will not go and seek out for sugarcane - though neem is bitter and sugarcane is sweet, the worm will eat only neem fruit due to the relationship between the neem and the worm. This same principle is further explained by piLLai lOkAchAryar in srIvachana bhUshaNa dhivya sAsthram sUthrams 108 to 114. mAmunigaL's vyAkyAnam for these sUthrams is so wonderful and brings out the essence of our pUrvAchArya vyAkyAnams/references. With this introduction, let us move on to the section.

• Considering oneself as independent and being prideful about it is an obstacle. This is a major obstacle. One should understand that he/she is fully dependent on bhagavAn. Translator's note: piLLai lOkAchAryar explains this principle beautifully in mumukshuppadi sUthrams 83 and 84 while explaining "nama:" in thirumanthram. He says "nama:" (na mama - not for me) indicates that one is not for oneself but to exist for bhagavAn. He also identifies that when one considers oneself a servitor of other dhEvathas, bhagavAn can easily show his supremacy, auspicious qualities, etc., and attract the jIvAthmA towards him. But when considers to be totally independent, he even loses the basic qualification to realise his sEshathvam (servitude). mAmunigaL beautifully highlights the "thvammE" (you are mine) and "ahammE" (I am mine) sequence. When bhagavAn says "you are mine" and if the jIvAthmA says "I am mine", bhagavAn becomes perplexed at that situation wondering how to uplift such jIvAthmA.
• Becoming worthless by being a servitor of any one other than srIman nArAyaNan (and bhAgavathas) is an obstacle. Here specifically the focus on dhEvathAnthara bhajanam - srIvaishNavas should not engage in serving other dhEvathas ever. Translator's note: Ones true worth is based on their servitude to bhagavAn and bhAgavathas. ANdAL explains in nAchiyAr thirumozhi 1.5 "vAnidai vAzhum avvAnavarkku maRaiyavar vELviyil vaguththa avi kAnidaith thirivathOr nari pugunthu kadappathum mOppathum seyvathoppa UnidaiyAzhi sanguththamaRkenRu unniththezhuntha en thadamulaigaL mAnidavaRkenRu pEchchup padil vAzhakillEn kaNdAy manmathanE" (வானிடை வாழும் அவ்வானவர்க்கு மறையவர் வேள்வியில் வகுத்த அவி கானிடைத் திரிவதோர் நரி புகுந்து கடப்பதும் மோப்பதும் செய்வதொப்ப ஊனிடையாழி சங்குத்தமற்கென்று உன்னித்தெழுந்த என் தடமுலைகள் மானிடவற்கென்று பேச்சுப் படில் வாழகில்லேன் கண்டாய் மன்மதனே) - When brAhmaNas perform yAgam, they prepare havis (offerings) to dhEvas and keep them - if such havis is touched by a wild fox it will become worthless. Similarly, my well developed breasts (bhakthi) is available specifically for srIman nArAyaNan - if there is any talks arise that my bhakthi is for any one else, at once I will give up my life. Similar point is explained by piLLai lOkAchAryar in mumukshuppadi sUthram 62 "dhEvargaLukku sEshamAna purOtAsaththai nAykku idumApOlE, Iswara sEshamAna Athma vasthuvai samsArigaLukku sEshamAkkugai" (தேவர்களுக்கு சேஷமான புரோடாசத்தை நாய்க்கு இடுமாபோலே, ஈச்வர சேஷமான ஆத்ம வஸ்துவை ஸம்ஸாரிகளுக்கு சேஷமாக்குகை) - mAmunigaL beautifully explains that just like the havis which is prepared for worshippable dhEvas is given to a dog (which should neither be seen nor be touched generally), jIvAthmA (which is naturally owned by bhagavAn) is engaged in service of samsAris (dhEvathAntharams, etc. - anyone bound in this samsAram without realizing their true nature and being engaged in worldly pleasures is a samsAri). Thus, our pUrvAchAryas have severely warned us from being engaged in activities related to dhEvathAntharam since that will impact our own svarUpam in a negative way.
• Considering oneself to be a servitor of dhEvathAntharams due to ones varNam is an obstacle. All jIvAthmAs are servitors of srIman nArAyaNan only. There is no distinction between different varNams.  Translator's note: This is an interesting aspect. In vArthA mAlai 450th entry, emperumAnAr's explanations to mudhaliyAndAn regarding srIvaishNavas with yagyOpavItham and srIvaishNavas without yagyOpavItham. He explains 10 differences between the two categories of srIvaishNavas. Mainly the differences focus around srIvaishNavas with yagyOpavItham having to engage in study of vEdham and performing of nithya/naimiththika karmAs which involve dhEvathAnthara sambandham (indhran, varuNa, vAyu, sUrya, etc) and sAththAdha (ones who dont wear yagyOpavItham) srIvaishNavas have no engagement in vEdham and they can fully focus on dhivya prabandhams and their vyAkyAnams and also how they can fully focus on bhagavath, bhAgavatha kainkaryam exclusively. When we look at this, we might start thinking that we are engaged in dhEvathAnthara bhajanam (worship) while performing nithya/naimiththika karmA. But for this confusion, nampiLLai gives a beautiful explanation. One person comes to nampiLLai and asks “you are worshipping dhEvathAntharams (like indhran, varuNa, vAyu, sUrya, etc) in your nithya karmAs but why not in their temples?”. nampiLLai gives an instant and brilliant reply that “Why do you worship agni in yagyam and stay away from agni frrom a burial ground? The same way, since sAsthram says nithya karmAs must be performed as bhagavadh ArAdhanam with the understanding that emperumAn is antharyAmi for all the dhEvathAs, we do it. The same sAsthram says we should not worship anyone but emperumAn so we dont go to other temples. Also, when these dhEvathAs are installed in a temple, they tend to develop rajO guNam and start thinking they themselves are supreme, and since we (srIvaishNavas) are in sathva guNam we dont worship dhEvathAs who have rajO guNam”. So, even when srIvaishNavas (with yagyOpavItham) are engaged in nithya/naimiththika karmAs they should not consider that they are serving dhEvathAntharams - for srIvaishNavas all such engagement becomes part of bhagavath AgyA kainkaryam (those kainkaryams which are ordained by bhagavAn himself).
• Considering oneself to be a servitor to ones parents simply due to the progeny is an obstacle. Our birth in a particular family for the particular parents is based on our karmA and our servitorship towards them is limited based on sAsthram (that one has to serve the parents as necessary). But bhagavAn is the mother and father of every one. So, ones servitorship towards bhagavAn takes more precedence. Translator's note: If the parents are srIvaishNavas, then obviously one needs to treat them properly like how he/she would have to treate srIvaishNavas as explained before.
• Considering oneself to be a servitor to ones husband simply due to the relationship through marriage is an obstacle. Similar to previous point. Translator's note:  srIman nArAyaNan is the parama purushan. One of the important relationships between bhagavAn and jIvAthmA is bharthru - bhAryA (husband - protector and wife - protected) relationship. Even though a woman may be married to a man due to their karmA, the real husband of every jIvAthmA is bhagavAn only. Though a woman should still engage in fulfilling the basic duties towards her husband as outlined in dharma sAsthram - the underlying understanding about the eternal relationship with bhagavAn should always be remembered. As explained before, if the husband is a srIvaishNava, he must be treated with great respect and reverence. nampiLLai who is a great AchArya had two wives. He once asks a question to his wives separately. First he asks his first wife "What do you think about me?". The first wife responds "I think of you similar to namperumAL himself and as my AchArya". He becomes very pleased and engages her in preparing food for his thiruvArAdhanam and himself. He then asks his second wife the same question and she says "I think of you as my husband". He asks her to assist his first wife in cooking. When the first wife is unable to cook during her menstrual periods, he allows his second wife to cook but he gets his dear sishyas who are great srIvaishNavas to touch the prasAdham first and then he eats that. Thus we can understand that true srIvaishNavas should be revered greatly by their wives.
• Becoming a servitor of a materialistic person to acquire material benefits is an obstacle. One should aim for eternal goal of performing kainkaryam instead of focussing on getting temporary and insignifcant benefits. Translator's note: Once a king comes to bhattar after hearing his glories and tells bhattar to come and visit him for some financial help. bhattar says even if namperumAL’s abhaya hastham (hand in protection posture) turns the other way, he will not go to anyone for help. Such was the nishtai of our pUrvAchAryas. Even at dire situations they would fully depend on emperumAn only and never go after materialistic persons for any thing.
• Becoming attached to insignificant worldly pleasures and losing ones dignity is an obstacle. Translator's note: srIvaishNavas are generally glorified as rAjakumAras (princes) - the divine and rich children of the most glorious srIman nArAyaNan. One should not lower oneself from such position and serve worldly persons or matters and lose their dignity.
• Not knowing that oneself is a servitor of srIman nArAyaNan who is eternally related to all jIvAthmAs, the eternal protector of all jIvAthmAs and the eternal master of all jIvAthmAs is an obstacle. As said in piLLai lOkAchAryar's nava vidha sambandham, emperumAn is the only person who is fully related to jIvAthmAs in many ways. The jIvAthmA's total servitorship is the main theme of the thirumanthram which is the essence of all of vEdham/vEdhAntham. Translator's note: srIman nArAyaNan is called sarvaswAmy (master of all), lOka bharthA (the husband/protector of every one), jagannAthan (master of the universe), etc. Thus we must realize that we are so blessed to be the servant of such great bhagavAn and act accordingly.
• Not making oneself available at the full disposal of bhagavAn who is the master is an obstacle. The ultimate state of ones servitude is called pArathanthriyam - letting bhagavAn fully control oneself (jIvAthmA). Translator's note: In srI rAmAyaNam, we can see bharathAzhwAn kept himself fully at the disposal of perumAL (srI rAma). Whatever was the desire of srI rAma, bharathAzhwAn obliged and fulfilled such desires. All jIvAthmAs should be like that only to truly establish their nature.
• Not knowing that being at full disposal of bhagavAn means being the servitor of bhAgavathas is an obstacle. thath sEshathvam (servitude towards bhagavAn) leads to thadhIya sEshathvam (servitude towards bhAgavathas). Especially, one should fully serve ones own AchAryan - this is most important and very apt to the nature of the jIvAthmA. Translator's note: jIvAthmA's natural state is bhagavath dhAsyathvam (to be a servitor of bhagavAn) and to be fully at the disposal of emperumAn. Even more important - svarUpa yAthAthmyam (essence of true nature) - bhAgavatha dhAsyathvam (to be a servitor of bhAgavathas). In periya thirumozhi 8.10.3, thirumangai AzhwAr announced the essence of thirumanthram (ashtAkshari) to emperumAn himself as "nin thiruvettezhuththum kaRRu nAn uRRathum unnadiyArkkadimai kaNNapuraththuRaiyammAnE" (நின் திருவெட்டெழுத்தும் கற்று நான் உற்றதும் உன்னடியார்க்கடிமை கண்ணபுரத்துறையம்மானே - Dear lord of thirukkaNNapuram! After learning the essence of thirumanthram, I understood that I am a servitor of your devotees). thirumazhisai AzhwAr highlights in nAnmugan thiruvanthAdhi 18th pAsuram "EththiyiruppArai vellumE maRRavaraich chAththiyiruppAr thavam" (ஏத்தியிருப்பாரை வெல்லுமே மற்றவரைச் சாத்தியிருப்பார் தவம் - the devotion towards devotees is greater than devotion to bhagavAn himself). Eththiyiruppavar - bhagavath sEsha bhUthar - one who is surrendered to bhagavAn. The state of those who are surrendered to such devotees is much greater. In srI rAmAyaNam, lakshmaNan and bharathan were fully surrendered to srI rAma. shathrugnAzhwAn had bharathan as everything for him. It is said in srI rAmAyaNam that "chathrugnO nithyachathrugna:" (சத்ருக்நோ நித்யசத்ருக்ந: - one who has conquered the eternal obstacle). Our pUrvAchAryas have explained that "shathrugnAzhwAn conquered/ignored srI rAma's beauty and auspicious qualities and was fully serving bharathan". In thiruvAimozhi 8.10.3, nammAzhwAr says "avanadiyAr siRumAmanisarAy ennaiyANdAr" (அவனடியார் சிறுமாமனிசராய் என்னையாண்டார்). siRumAmanisar - ones who are fully surrendered to emperumAn, who are small in size but great in knowledge and practice. nammAzhwAr declares such devotees are his masters. When such devotees exist how can one ignore them and serve the lotus feet of emperumAn? Thus, for the true nature of jIvAthmA, bhAgavatha kainkaryam is more apt than bhagavath kainkaryam. 
• Not knowing that the likes and dislikes of the master should be ones likes and dislikes. In this case we should always follow the practice of elders to determine what is apt for a srIvaishNava to do. Translator's note: In srIvachana bhUshaNa dhivya sAsthram, piLLai lOkAchAryar explains the aspects of kainkaryam. In sUthram 275, he says bhagavath kainkaryam should be learnt through sAsthram and AchArya kainkaryam should be learnt through sAsthram and the AchArya himself. He then explains in sUthram 276 that there are two aspects in kainkaryam. In sUthram 277, he says that doing what is favourable (to bhagavAn/AchArya's liking) and avoiding what is unfavourable (to bhagavAn/AchArya's disliking). In sUthram 278, he explains that the favourable/unfavourable aspects will be based on varNAsrama dharmam and Athma svarUpam. mAmunigaL gives a detailed commentary for this 278th sUthram. He gives 3 different explanations for this sUthram but finally himself says 1st explanation is the most apt one. The essence of the first explanation is:
• favourable per varNasramam is to engage in as much (nithya/naimiththika) karmA that is necessary to facilitate sishyas (disciples), puthras (children), etc., to follow vaidhIka dharmam and out of compassion towards others - focus is to look out for upliftment of others (compassionate motive). 
• unfavourable per varNasramam is to engage in nithya/naimiththika karmAs out of fear thinking that not doing them will lead to sins - focus is to save oneself from sins (selfish motive).
• favourable per Athma svarUpam  is to allow full control to emperumAn towards us.
• unfavourable per Athma svarUpam is to not let emperumAn engage in activties which may some times affect our nature of servitude (i.e., he is the master and we are his servants). For example, a father (who is superior) may lift up his own child, keep the child's feet on his chest and head, etc., out of great love and play with him. At that time, the child should not withdraw its feet saying "Father, you are superior to me, I cannot let my feet touch your head", instead he should joyfully let the father enjoy him to his fullest pleasure.
• Not letting bhagavAn have full pleasure fearing for ones own servitude is an obstacle. It is the duty of the servant to bring joy for the master. Even if it is at the cost of losing ones own position/stature, one should be ready to serve the master and bring joy in him. Translator's note: In mumukshuppadi, sUthram 177, piLLai lOkAchAryar explains that, for the sEshabUtha (servant), bringing glories/joy to sEshi (master) is both svarUpam (true nature) and prApyam (goal). So, jIvAthmA must constantly strive for that.
• Hesitating when bhagavAn destroys jIvAthmA's sEshathvam (servitude) is an obstacle. When emperumAn lowers himself and starts serving the jIvAthmA out of great love, the jIvAthmA should allow emperumAn to serve - not doing so is detrimental. Translator's note: In mumukshuppadi sUthram 92, piLLai lOkAchAryar explains the same principle. mAmunigaL, brings out a beautiful example in his commentary. emperumAn who is the supreme enjoyer entered the heart of nammAzhwAr in the guise of uplifting AzhwAr. But of great love towards AzhwAr, emperumAn becomes subservient to AzhwAr and starts serving AzhwAr. At that time, AzhwAr did not say "I am a simple jIvAthmA, why is emperumAn trying to serve me. I am going to stop him from doing that since I know the essence of sAsthram that the jIvAthmA is the servant and emperumAn is the master". Instead, AzhwAr allowed emperumAn to do as he desired, knowing well that, it is what emperumAn wants and that is the most important aspect.
• Not engaging in service and associating with hurdles are obstacles. Translator's note:  It is said in sAsthram that "akinchithkarasya sEshathva anupapaththi:" (அகிஞ்சித்கரஸ்ய சேஷத்வ அநுபபத்தி:) - it is the nature of the jIvAthmA to serve bhagavAn, if such service is not manifested, then such jIvAthmA loses its identity itself. Also, one must carefully avoid the hurdles - just like one will avoid any hurdle/difficulty to body (if some one gives poison, we will immediately avoid it saying it will kill our body), similarly one should avoid what is detrimental to the AthmA as well.
• Considering our servitude towards AchArya as temporary/conditional is an obstacle. AchArya is also considered as an avathAram of bhagavAn - so even the relationship between AchArya - sishya is to be considered as eternal only. Translator's note: AchAryas are considered as the lotus feet of emperumAn. In srIvachana bhUshaNam, sUthram 427, this principle is explained by piLLai lOkAchAryar nicely. Approaching emperumAn directly means "holding his hands and asking for help" and approaching emperumAn through AchArya means "holding his lotus feet and asking for help" - obviously the latter is more appropriate. In this sense also, relationship with AchArya can be considered as eternal.
• Not understanding that we not an eternal servant of bhagavAn who is the eternal master is an obstacle. The swAmy-dhAsya bhAvam (master-servant mood) between emperumAn and jIvAthmAs is permanent. This is not bound by time, place and situation.
• Serving dhEvathAntharams and pithrus (fore fathers/ancestors) are obstacles. Since we are eternal servants of emperumAn, serving dhEvathAnthrams, pithru dhEvathas, etc., are rejected here. This need not be taken as rejecting the pithru tharpaNam, etc (naimiththika karmAs) which are ordained in sAsthram - since we have already seen that we are bound to do the AgyA kainkaryams.

We will continue with the next section in the next article.  

adiyen sarathy ramanuja dasan

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virOdhi parihArangaL - 28

srI:

srImathE satakOpAya nama:
srImathE rAmAnujAya nama:

srImadh varavaramunayE nama:
srI vAnAchala mahAmunayE nama:

emperumAnAr explains to vangi puratthu nambi the obstacles that are faced by srIvaishNavas in various aspects of day-to-day life. vangi puratthu nambi documents these instructions in a wonderful grantham with commentary named virOdhi parihArangaL (removal of obstacles). We are now viewing the English translation of this grantham with the help of the explanations given by srI u. vE. V V Ramanujam swamy. The whole series can be viewed at http://ponnadi.blogspot.in/p/virodhi-pariharangal.html.

Please see the previous article at http://ponnadi.blogspot.in/2014/06/virodhi-pariharangal-27.html.

nammAzhwAr is glorified as krishNa thrushNA thathvam - embodiment of devotion towards emperumA

61. snEha virOdhi (ஸ்நேஹ விரோதி) - Obstacles in our attachment/friendship.

snEham means friendship, love, affection, attachment, etc. The matured state of snEha is bhakthi. Also, the snEham of inferior person towards a superior person is called bhakthi (Translator's note: For example, the affection of thiruvadi (hanumAn - jIvAthmA) affection towards perumAL (srI rAma - paramAthmA) is called bhakthi and affection of perumAL towards thiruvadi is called snEham). In this section, in each point, 2 aspects are discussed - first aspect is what is to be avoided and the next aspect is what is to be pursued. The essence here is, we see the first aspect happening most commonly, but the second aspect is seen rarely in this samsAram (material world). This is not appropriate for the nature of jIvAthmA. It is obvious that one should have less/no attachment in the first aspect and more attachment in the second aspect. These points are very easy to understand.

• Having attachment to prAkrutha bandhus (materialistic relatives - relatives who are connected through our bodily birth) and not having attachment to Athma bandhus (ones who are related through bhagavAn, bhAgavathas and AchArya) are obstacles.
• Having attachment with materialistic aspects and not having attachment with bhagavath vishayam are obstacles. One should develop attachment in bhagavath vishayam and give up attachment towards materialistic aspects. pEyAzhwAr explains this in mUnRAm thiruvanthAdhi 14th pAsuram "mARpAl manam suzhippa mangaiyar thOL kaivittu" (மாற்பால் மனம் சுழிப்ப மங்கையர் தோள் கைவிட்டு) - When we develop attachment towards srIman nArAyaNan, our attachment towards women (and other worldly pleasures) will automatically disappear.
• Having attachment towards ones own bodily comforts and not having attachment towards the bodily comforts of the AchArya. In upadhEsa raththina mAlai pAsuram 66, mAmunigaL explains that "AchAryan sichchan Aruyiraip pENumavaan thEsArum sichchan avan sIrvadivai Asaiyudan nOkkumavan" (ஆசார்யன் சிச்சன் ஆருயிரைப் பேணுமவான் தேசாரும் சிச்சன் அவன் சீர்வடிவை ஆசையுடன் நோக்குமவன்) - AchArya means one who nurtures the sishya (AthmA and AthmA related aspects such gyAnam, bhakthi, etc) and sishya means one who nurtures the divine body of the AchArya. Translator's note: mAmunigaL brings out the essence of piLLai lOkAchAryar's srIvachana bhUshaNa dhivya sAsthram in his upadhEsa rathina mAlai pAsurams in a very simple and elegant manner. In srIvachana bhUshaNam, piLLai lOkAchAryar goes on to explain that AchArya and sishya changing roles is not appropriate. i.e., AchArya should only focus on sishya's Athma yAthrA (spiritual needs) and sishya should only focus on AchArya's dhEha yAthrA (bodily needs). And AchArya trying to take care of sishya's bodily needs and sishya trying to take care of AchArya's spiritual needs will only end up creating confusion - since it is unnatural for them to do so.
• Having attachment to people who gives us materialistic comforts, etc., and not having attachment to AchArya who gives us the essence of thirumanthram are obstacles. materialistic comforts mean food, clothing, shelter, etc. thirumanthram means ashtAksharam and is glorified as periya thirumanthram due to it having all the essential knowledge within itself.
• Having attachment in the place where one lives and not having attachment where ones AchArya lives are obstacles. One should have greater attachment towards the residence, town of AchArya more than ones own residence, town, etc. Translator's note: One can recollect mAmunigaL's upadhEsa raththina mAlai pAsuram 64 - "than Ariyanukkuth thAn adimai cheyvathu avan innAdu thannil irukkum nAL, annEr aRinthum athil AsaiyinRi AchAriyanaip pirinthiruppAr Ar? manamE pEsu" (தன் ஆரியனுக்குத் தான் அடிமை செய்வது அவன் இந்நாடு தன்னில் இருக்கும் நாள், அந்நேர் அறிந்தும் அதில் ஆசையின்றி ஆசாரியனைப் பிரிந்திருப்பார் ஆர்? மனமே பேசு) - One can serve his/her AchAryan fully when the AchAryan is in this material world (when such service will be of real help to him). Even after knowing this, who will live separately from his AchAryan? 
• Having attachment in dhEha yAthrA (material life) and not having attachment in Athma yAthrA (spiritual life) are obstacles. Nurturing bodily needs is not appropriate for srIvaishNavas. The focus should be on spiritual aspects such as serving bhagavAn, bhAgavathas and AchArya.
• Having attachment to children, wife, etc., who show animosity towards bhagavAn and bhAgavathas is an obstacle. With such children, wife, etc., one should only have as much relationship that is allowed in sAsthram (like providing basic food, shelter, clothing, etc) and one should not have any loving relationship with such children, wife, etc. Nothing wrong in having affectionate relationship with children, wife, etc., who are favourable towards bhagavath/bhAgavatha vishayam since they qualify to be bhAgavathas.
• Not having attachment towards archAvathAra emperumAn and main temples/dhivya dhEsams such as kOyil (srIrangam), thirumalai (thirumalA - thiruppathi), etc., are obstacles. archAvathAram is glorified as "pinnAnAr vaNangum sOthi" (பின்னானார் வணங்கும் சோதி) - the radiant shining light for the ones who missed out on vibhava avathArams (like rAma, krishNa, etc) by thirumangai AzhwAr in thirunedunthANdagam. We should fully understand that archAvathAra emperumAn is our full refuge. Our AzhwArs and AchAryas had great attachment and devotion towards dhivya dhEsams and archAvathAra emperumAns who are present in such dhivya dhEsams. Even amongst such dhivya dhEsams, one should have greater attachment towards kOyil (srIrangam), thirumalai (thirumalA - thiruppathi), perumAL kOyil (kAnchIpuram) and thirunArAyaNapuram (mElkOte) due to the significant glories of such kshEthrams. Transalator's note: When certain dhivya dhEsams are glorified more than others like srIrangam for example, it does not mean that other dhivya dhEsams are lower. For example, srIrangam was the head quarters for our sampradhAyam and all AzhwArs and AchAryas were greatly attached to that dhivya dhEsam. It is due to such attachment of AzhwArs/AchAryas, srIrangam got greater prominence over other dhivya dEsams.
• Having attachment towards others manthrams and not having attachment towards manthra rathnam are obstacles. manthra rathnam means dhvaya mahA manthram. We can consider this to be talking about rahasya thrayam (thirumanthram, dhvayam and charama slOkam). These are learnt from an AchArya. This rahasya thrayam clearly explain the nature of jIvAthmA and engage the jIvAthmA towards the path of salvation. Translator's note: In pUrva dhinacharyai, dhEvarAja guru (eRumbi appA) documents the divine activities of maNavALa mAmunigaL. In the 9th slOkam, he highlights as follows: manthra rathna anusandhAna santhatha spurithAdharam thadharththa thathva nidhyAna sannadhdha pulakOdhgamam (மந்த்ர ரத்ந அநுஸந்தாந ஸந்தத ஸ்புரிதாதரம் ததர்த்த தத்வ நித்யாந ஸந்நத்த புலகோத்கமம்) - mAmunigaL's lips are constantly reciting dhvaya mahA manthram (which is called the manthra rathanm - gem among manthrams). His body is manifesting divine reactions due to constant meditation of the meanings of dhvayam (which is nothing but thiruvAimozhi). nAyanAr identifies that thiruvAimozhi is nothing but full explanation of dhvaya mahA manthram. This is highlighted in AchArya hrudhayam chUrNikai 210. Thus, one should have full attachment towards manthra rathnam only. Nowadays, we see srIvaishNavas being influenced by other manthrams due to interactions with other sampradhAyams, etc. It is best to avoid such practices and simply follow the ideals of our pUrvAchAryas in such matters.
• Having attachment towards the givers of other manthrams and not having attachment towards the giver of periya (big) thirumanthram. One who instructs periya thirumanthram (ashtAksharam) is called AchAryan. Here other manthrams could mean the manthrams which are used in upAsanA. Our AchAryas never recommended reciting/chanting manthrams for material benefits, engaging such manthrams in (counted/limited) chanting or in hOmams. So, one should have great attachment towards AchArya who instructed periya thirumanthram. Translator's note: In thiruvAimozhi, nammAzhwAr first identifies srIman nArAyaNa's name in 1.2.10 pAsuram "eN perukkannalaththu oN poruLIRila vaN pugazh nAraNan thiN kazhal sErE" (எண் பெருக்கந்நலத்து ஒண் பொருளீறில வண் புகழ் நாரணன் திண் கழல் சேரே) - You must surrender unto srIman nArAyaNan's lotus feet - srIman nArAyaNan is the antharyAmi for every thing, one who is filled with most auspicious qualities and is the one who never fails to protect his devotees. In the eedu mahA vyAkyAnam avathArikai (introduction), nampiLLai explains that this pAsuram focusses on thirumanthram (ashtAksharam) which is the handle for bhajanam (devotion) to approach bhagavAn. He also explains that while our pUrvAchAryas focus on the divine meanings of this manthram, be uplifted and instruct the same to their sishyas, but others use this manthram in japam, yAgam, hOmam, etc., and seek out to fulfill their desires. This establishes that we have no engagement in such japams, hOmams, etc., even if they were done using thirumanthram (or any manthram). Also, in srIvachana bhUshaNa dhivya sAsthram 315th sUthram, piLLai lOkAchAryar explains that the one who instructed periya thirumanthram (which is part of rahasya thrayam) is the direct AchArya.

62. bhakthi virOdhi (பக்தி விரோதி) - Obstacles in our devotion.
 
bhakthi means affection towards a superior person/aspect. The devotion of an Asthika (believer of sAsthram) towards bhagavAn is called bhakthi. This is also explained as kAdhal (love in thamizh). In sAsthram, bhakthi is explained as an upAyam (means) to achieve mOksham - this is called sAdhana bhakthi. After understanding the true nature of bhagavAn, constantly meditating on him with love is called bhakthi yOgam which is explained as a mOksha sAdhanam (means to achieve mOksham). Only qualified persons can engage in bhakthi yOgam. (Translator's note: sAdhana bhakthi can be performed only by thri-varNikas (the three varNas - brAhmaNa, kshathriya and vaisya) since it has karma yOga and gyAna yOga as anga (parts/ancillary aspects) which can only be performed by them).

The bhakthi of AzhwArs (who are top-most devotees) is blessed by bhagavAn himself. nammAzhwAr says right at the beginning of thiruvAimozhi 1.1.1 "mayarvaRa mathinalam aruLinan" (மயர்வற மதிநலம் அருளினன் - bhagavAn blessed me with blemishless knowledge/devotion) - this is the result of bhagavAn's unconditional grace. emperumAnAr prayed to bhagavAn for the same kind of devotion in his srI bhAshyam mangaLa slOkam "bhavathu ma parasmin sEmushI bhakthi rUpA" (பவது ம பரஸ்மிந் சேமுஷீ பக்தி ரூபா). Since, emperumAn blesses such bhakthi to his devotees, such bhakthi becomes part of the prApyam (ultimate goal - kainkaryam). So this is called sAdhya bhakthi (bhakthi which is blessed by bhagavAn himself based on the prayers of the adhikAri/individual) and such sAdhya bhakthi is different from sAdhana bhakthi. Translator's note: In AchArya hrudhayam, azhagiya maNavALa perumAL nAyanAr beautifully establishes the different types of bhakthi and the nature of nammAzhwAr's (and other AzhwArs) bhakthi in chUrNikais 95 to 102 and subsequent ones. mAmunigaL blesses us with his expert commentary with the help of which we can understand these divine principles. There are 3 types of bhakthi which are identified - sAdhana bhakthi, sAdhya bhakthi and sahaja bhakthi.

• sAdhana bhakthi is the bhakthi which is developed by ones own efforts and this is performed as upAyam (means) to achieve emperumAn - this is the bhakthi yOgam that is explained in sAsthram. 
• sAdhya bhakthi is that pure devotion which is desired by great AchAryas such as ALavandhAr, emperumAnAr, etc. These AchAryas were already fully surrendered to bhagavAn and accepted bhagavAn alone as upAyam (means). Such sAdhya bhakthi is considered like hunger for food - only when one is hungry they can eat to their full satisfaction, similarly, only when there is pure devotion, the kainkaryam (service) they perform will give full satisfaction. So, this sAdhya bhakthi becomes part of their kainkaryam.
• sahaja bhakthi is that pure devotion which was born along with the adhikAri. For example, nammAzhwAr was born with divine and pure devotion towards bhagavAn and such devotion was blessed by bhagavAn himself. sahaja means "that which was born along with oneself". This sahaja  bhakthi (which is voluntarily blessed by emperumAn due to his causeless grace) is totally different from sAdhana bhakthi (which is achieved by ones own effort) and sAdhya bhakthi (which is achieved by the mercy of bhagavAn based on ones prayers and is used as part of kainkaryam). This is why AzhwArs have a special place - they were directly blessed by bhagavAn himself to have such great bhakthi towards him out of his own causeless mercy.

With this introduction, let us go into the different aspects that are discussed in this section.

• Considering bhakthi as sAdhanam (means) to achieve emperumAn is an obstacle. When we consider bhakthi as mOksha sAdhanam, there is self effort. But self-effort to achieve anything is directly contradictory to ones sEshathvam (servitorship) and pArathanthriyam (total dependence). Thus considering bhakthi as sAdhanam is an obstacle. Translator's note: It is established that "bhagavAn" is the only upAyam. Our charama slOkam also explains the same principle "mAm Ekam" (me only) in charama slOkam puts huge emphasise on accepting bhagavAn only as the upAyam. So, considering bhakthi as upAyam is defective. piLLai lOkAchAryar explains this principle in srIvachana bhUshaNa dhivya sAsthram 115th sUthram in most comprehensive manner. He says "prApakAnthara parithyAgaththukku agyAna asakthikaLanRu, svarUpa virOdhamE pradhAna hEthu" (ப்ராபகாந்தர பரித்யாகத்துக்கு அஜ்ஞான அசக்திகளன்று, ஸ்வரூப விரோதமே ப்ரதாந ஹேது) - The main reason to give up other means such as karma, gyAna, bhakthi yOgams is because they are directly contradictory to the true nature of the soul (which is totally dependant on bhagavAn) and not lack of knowledge/ability. Some say that, those who are capable can do bhakthi yOgam but those who are incapable can surrender to bhagavAn. Such philosophies are completely rejected by our pUrvAchAryas. Whether capable or incapable, it is the nature of the jIvAthmA to surrender to bhagavAn to be protected and uplifted.
• Not knowing that smaraNam (remembrance), sankIrthanam (congregational singing), etc., are all part of sAdhyam (result - kainkaryam) is an obstacle. In the beginning of bhakthi, there is adhvEsham (non rejection) from the part of jIvAthmA when emperumAn comes to help. When emperumAn says "thvammE" (you are mine), we should not say "ahammE" (I am mine). We need to consider that even such thoughts of not rejecting emperumAn is facilitated by emperumAn only.
• Our bhakthi mixing with materialistic desires and not being situated in pure devotion are obstacles. One should not allow other materialistic desires to manifest in their heart. Similarly, one should constantly strive for pure devotion.
• Considering prapathi and sAdhya bhakthi as the same is an obstacle. Translator's note: prapathi is the act of surrendering to bhagavAn and accepting bhagavAn as the upAyam. As seen before, sAdhya bhakthi is that which is prayed from emperumAn so our devotion becomes pure - both are different. prapathi is related to the svarUpam (that we are to be surrendered to bhagavAn naturally) and sAdhya bhakthi is related to how we perform our kainkaryam with great love.
• Not knowing that, for a prapanna, if he prays for sAdhya bhakthi, his prapathi may become ineffective is an obstacle. This point is not very clear - I (Dr VV Ramanujam swamy) have heard from elders that when sAdhya bhakthi is performed it will naturally end in prapathi only.
• Not knowing that, when prapannas pray for sAdhya bhakthi, such bhakthi will become part of their kainkaryam is an obstacle. As prapannas pray with great desire for such pure devotion, it is like hunger for food, that will facilitate the kainkaryam in a nicer way. Translator's note: In mumukshuppadi, piLLai lOkAchAryar explains in sUthram 271 that for a prapanna, their karmAs will become part of kainkaryam, gyAna will become part of the expansion of ones knowledge, bhakthi will become part of the taste/attachment towards kainkaryam, prapathi itself will become part of the true nature of the jIvAthmA.
• Not knowing that the bhakthi of AzhwAs which was blessed by emperumAn himself (out of his causeless mercy) is that which sustains AzhwArs is an obstacle. Translator's note: Just like common people sustain themselves by food, water, etc., AzhwArs who are divinely blessed by bhagavAn sustain themselves by the devotion towards emperumAn. nammAzhwAr declared "uNNum sORu parugu nIr thinnum veRRilai ellAm kaNNan emperumAn" (உண்ணும் சோறு பருகும் நீர் தின்னும் வெற்றிலை எல்லாம் கண்ணன் எம்பெருமான்) - Rice (food), water, betel leaves, etc., are kaNNan emperumAn only in thiruvAimozhi 6.7.1.
• Considering that bhagavAn becomes fulfilled and happy when we present all necessary materials to him without considering that it was his grace which gave us everything is an obstacle. Translator's note: In bhagavath gIthA 9.26, bhagavAn says "pathram pushpam palam thOyam yOmE bhakthyA prayachchathi thadhaham bhakthi upahrutham asnAmi prayathAthmana:" (பத்ரம் புஷ்பம் பலம் தோயம் யோமே பக்த்யா ப்ரயச்சதி ததஹம் பக்தி உபஹ்ருதம் அச்நாமி ப்ரயதாத்மந:) - A leaf, flower, fruit or water - when offered with devotion, I will accept it joyfully. So, it is to be understood that our bhakthi is the most important component - not the rich foods/materials that we present. bhagavAn already owns everything - nothing can be offered newly to him. It is only our bhakthi which he is looking for and that only will please him more than anything else.
• Not knowing that the appearance of bhakthi towards bhagavAn in our hearts, the development of such bhakthi and  parama bhakthi (pure devotion - the stage at which one cannot sustain oneself in separation) are all the result of bhagavAn's mercy is an obstacle. emperumAnAr prayed for such parama bhakthi from srIranganAthan in gadhyam - "parabhakthi paragyAna paramabhakthi yuktham mAm kurushva" (பரபக்தி பரஜ்ஞாந பரமபக்தி யுக்தம் மாம் குருஷ்வ). Translator's note: In AchArya hrudhayam, azhagiya maNavALa perumAL nAyanAr explains in chUrNikai 104 that bhagavAn is called  bhakthi uzhavan (bhakthi farmer) - just like a rice farmer farms the land, plants the seeds, waters the plants, adds fertilizers, remove weeds, harvest the plants and finally bring home the rice, bhagavAn also constantly reforms the jIvAthmA, plants the seeds of devotion, provides many opportunities for the jIvAthmA to engage in spiritual activities, helps removing the obstacles, once the devotion matures in the jIvAthmA finally blesses the jIvAthmA with mOksham and engages the jIvAthmA in eternal kainkaryam.
• Not knowing that giving up all other upAyams will not cause any damage to ones true nature since that is done based on total faith on bhagavAn and accepting him as the upAyam is an obstacle. Since bhagavAn himself says in bhagavath gIthA "sarva dharmAn parithyajya" (give up all dharmas), there is nothing wrong in giving up karma, gyAna, bhakthi yOgams as upAyam since we anyway are following the orders of emperumAn in totally accepting him as the refuge.
• Not knowing that performing mangaLAsAsanam (good wishes)  out of pure devotion is appropriate for the nature of the jIvAthmA is an obstacle. Saying "Let everything be auspicious to you" to bhagavAn may seemingly look like inappropriate (since he is already superior and all auspicious). But one who is fully devoted to emperumAn will look at emperumAn's beauty, tender nature, etc., and will start wonder if something inauspicious can happen to such emperumAn and that will lead to performing of mangaLAsAsanam. mAmunigaL says in upadhEsa rathina mAlai "pongum parivAlE villipuththUr pattarpirAn peRRAn periyAzhwAr ennum peyar" (பொங்கும் பரிவாலே வில்லிபுத்தூர் பட்டர்பிரான் பெற்றான் பெரியாழ்வார் என்னும் பெயர்) - Due to overwhelming/overflowing devotion of pattarpirAn towards bhagavAn he got the name periyAzhwAr (big AzhwAr). Though he himself established the supremacy of srIman nArAyaNan in the madhurai king's court, when he came out and saw emperumAn arriving in his garuda vAhanam to bless him, he started singing "pallANdu pallANdu .. un sEvadi sevvi thirukkAppu" (பல்லாண்டு பல்லாண்டு .. உன் சேவடி செவ்வி திருக்காப்பு - Long live, Long live .. Let your beautiful lotus feet be protected) out of great affection. This is not contradictory to ones nature - in fact this is perfectly fitting for the true nature of the jIvAthmA. This is explained in srIvachana bhUshaNa dhivya sAsthram. It can be studied under an AchArya properly.

We will continue with the next section in the next article.

adiyen sarathy ramanuja dasan

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