SrI: SrImathE SatakOpAya nama: SrImathE rAmAnujAya nama: SrImath varavaramunayE nama:
bhagavadh SrI rAmAnuja had asked for granting him kainkaryam (performing service) through parabhakthi, paragyAna and paramabhakthi in the 2nd chUrNai itself. By asking for it here (in this chUrNai) again, will he not commit the fault of repeating what he had said once? asks the vyAkyAtha (one who wrote the commentary for the original text), periyavAchchAn piLLai. Earlier (in the 2nd chUrNai), he had requested pirAtti to grant him the taste for kainkaryam (kainkarya ruchi) through parabhakthi etc, just prior to surrendering himself to pirAtti. He had talked about the swarUpam of kainkaryam there. Here he is praying for kainkaryam itself from bhagavAn after surrendering to him. Hence there is no fault here for repeating something that he had mentioned earlier, says periyavAchchAn piLLai..
Let us look at the chUrNai.
parabhakthi paragyAna paramabhakthikrutha – paripUrNAvaratha – nithya
viSadhathama – ananyaprayOjana – anavadhikAthiSaya priya
bhagavadhabhavOham thathAvidha bhagavadhanubhava janitha
– anavadhikAthiSaya preethikAritha – aSEshAvasthOchitha – aSEsha
SEshathaikarathirUpa – nithya kinkarO bhavAni II
parabhakthi paragyAna paramabhakthikrutha – parabhakthi – knowledge about bhagavAn, paragyAna – ability to have sAkshAthkAram of bhagavAn (ability to see bhagavAn as if he is right if front of us), paramabhakthi – attain bhagavan; krutha – being carried out. SrI rAmAnuja talks about the unbounded happiness that he gets out of carrying out kainkaryam to bhagavAn, based on parabhakthi, paragyAna and paramabhakthi.
paripUrNa – enjoying bhagavAn‘s svarUpa (basic nature), rUpa (physical form), guNa (auspicous qualities), vibhUthi (wealth) etc, completely
anavaratha – without any break; i.e. not diluted with anything other than bhagavAn. When we are thinking of bhagavAn, the entire thought process should be fully focused on bhagavAn alone and not on other things also.
nithya – always; until the AthmA is there (in other words for ever, since AthmA is indestructible).
viSadhathama – viSadha is enjoying in the state of parabhakthi; viSadhathara is enjoying in the state of paragyAna; viSadhathama is enjoying in the state of paramabhakthi. Enjoying what? Enjoying the svarUpa (true nature), rUpa (form), guNa (qualities), vibhUthi (wealth) etc of bhagavAn. When it is in the state of paramabhakthi, the enjoyment is complete, says periyavAchchAn piLLai.
ananyaprayOjana – without any other benefit; even the benefit of getting love or affection by the enjoyable experience is not required; and, the desire to carry out kainkaryam as a result of the love is also not required. The mere experience of enjoying bhagavAn‘s svarUpam, rUpam, guNam and vibhUthi is supreme and is enough.
anavadhikAthiSaya priya bhagavadhanubhavOham– anavadhika – without any boundary; athiSaya – wondrous or very exalted; priya – loving; bhagavadh anubhava – experience bhagavAn; aham – I. SrI rAmAnuja is praying for getting the experience of bhagavAn which is unbounded, supremely exalted and very dear. What will happen once he gets this experience?
thathAvidha bhagavadhanubhava janitha preethikArithASEshAvaschthOchitha – thathAvidha – like that; bhagavadh anubhava janitha – that which is obtained because of experiencing bhagavAn; preethi kAritha – resulting in joy; aSEsha – without leaving anything; avasthOchitha – proper situation. Extreme joy is obtained because of the bhagavadh anubhavam. What can be done with this joy?
aSEsha SEshathaikarathirUpa – aSEsha – without leaving anything; SEshathaika – only as servitor; rathi – desire; rUpa – form. The joy leads to a strong desire to carry out kainkaryam (service to bhagavAn).
nithyakinkarO bhavAni – nithya – for ever; kinkara: – to be a servitor; bhavAni – to be. bhagavadh rAmAnuja prays to bhagavAn to make him as a servitor for ever. To get to this state, he asked for parabhakthi, paragyANa, paramabhakthi, and then preethi (loving devotion), and out of preethi, carry out kainkaryam. And he wants this kainkaryam in all states, without leaving anything.
With this, he has put forward to bhagavAn whatever he wanted bhagavAn to give him. Now namperumAL starts his response, which we shall see in the 17th chUrNai.
Translation by krishNa rAmAnuja dhAsan.
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