Daily Archives: February 13, 2016

thiruvAimozhi – 2.3.2 – oththAr mikkArai

Published by:

SrI:  SrImathE SatakOpAya nama:  SrImathE rAmAnujAya nama:  SrImath varavaramunayE nama:

Full series >> Second Centum >> Third decad

Previous pAsuram

dasavatara-3

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

After praising his heart, AzhwAr relishes emperumAn’s merciful favours towards him by informing emperumAn about that.

Highlights from nanjIyar‘s introduction

In the second pAsuram – AzhwAr says to emperumAn “I cannot count the number of favours you, who are without any expectations, have done to me with much expectations towards me, reforming my heart to be favourable towards you and so on”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, AzhwAr says that such tasteful emperumAn has done countless favours towards him.

Highlights from periyavAchchAn piLLai‘s introduction

See nampiLLai‘s introduction.

Highlights from nampiLLai‘s introduction as documented by vadakkuth thiruvIdhip piLLai

Second pAsuram. When this pAsuram was discussed once in the assembly of embAr, a question was asked “Who is the prathamaguru (first guru) for the AthmA?” Some SrIvaishNavas said “it must be the AchArya”; others said “that would be the SrIvaishNava who led the AthmA to the AchArya”; at that time embAr said “No! It is bhagavAn only; even when a SrIvaishNava invites an AthmA to approach an AchArya, it is sarvESvaran who ensures that the AthmA accepts the proposal without rejecting it. In previous pAsuram, AzhwAr praised his heart saying that it was his heart which united him with emperumAn. At that time the heart asks “Why are you praising a passer-by without knowing the root cause?” AzhwAr then says “if I contemplate deeper, I understand that emperumAn is the cause for my heart leading me to emperumAn and without realising that I simply praised my heart” and starts praising sarvESvaran.

pAsuram

ஒத்தார் மிக்காரை இலையாய மா மாய
ஒத்தாய் எப் பொருட்கும் உயிர் ஆய் என்னைப் பெற்ற
அத் தாய் ஆய் தந்தை ஆய் அறியாதன அறிவித்து
அத்தா! நீ செய்தன அடியேன் அறியேனே

oththAr mikkArai ilaiyAya mA mAya!
oththAy ep poruktum uyir Ay ennaip peRRa
ath thAy Ay thandhai Ay aRiyadhana aRiviththu

aththA! nI seydhana adiyEn aRiyEnE

Listen

Word-by-Word meanings (based on vAdhi kEsari azhagiya maNavALa jIyar‘s 12000 padi)

oththAr mikkArai ilaiyAya – not having anyone equal or greater (for such tasteful nature)
mAmAya – being very spectacular (even if enjoyed every moment, each moment being so new and relishable)
oththAy epporutkum – descending in all forms to give joy
uyirAy – being the bearer of everything (like the AthmA bearing the body)
ennai – me
peRRa – created
a – having such distinct relationship
thAyAy – being mother who looks after the desires of the child
a – being the cause for such creation
thandhaiyAy – being father who looks after the well-being of the child
aRiyAdhana – those experiences which one is ignorant about
aRiviththu – taught
aththA! – Oh one who has the natural relationship (to do such favours)!
nI – you (who have natural relationship unlike the mother/father of this world who have a relationship due to specific reason of being born to them due to karma)
seydhana – favours done
adiyEn – being a servitor
aRiyEn – would not know fully

Simple transalation (based on vAdhi kEsari azhagiya maNavALa jIyar‘s 12000 padi)

Oh one who has natural relationship with me! You have none equal or greater than you (in your tasteful nature) and are most spectacular every moment; you descend in all forms to give joy to us and you are the bearer of all entities; you are the mother who cares for my desires and the father who cares for my well-being; you are the AchArya (teacher) who taught what I don’t know; Even though I am your servitor, I don’t fully know the limitless favours done by you.

vyAkyAnams (commentaries)

Highlights from thirukkurukaippirAn piLLAn‘s vyAkyAnam

See vAdhi kEsari azhagiya maNavALa jIyar‘s translation.

Highlights from nanjIyar‘s vyAkyAnam

See nampiLLai‘s vhlights from periyavAchchAn piLLai‘s vyAkyAnam

See nampiLLai‘s vyAkyAnam.

Highlights from nampiLLai‘s vyAkyAnam as documented by vadakkuth thiruvIdhip piLLai

  • oththAr mikkArai ilaiyAya mAmAya! – Did you accept me because you are lacking in something? Even for the master of SrI mahAlakshmi, there is one dhAridhryam (poorness/poverty) – as explained in SvEthASvathara upanishath “na thathsamaSchyAbhyadhikaScha dhruSyathE” (for that paramAthmA, no one equal or greater is seen) – he too is lacking in having someone equal or greater.
  • mAmAya – this is so spectacular!
  • oththAy epporutkum – You are so great, but what did you go through? One who has no one equal or greater, takes birth in different forms.
  • epporutkum oththAy – you descended as vishNu amidst brahmA and rudhra; you became the brother of indhra (as vAmana); you descended as humans in rAma, krishNa avathArams; you were born in animal species as mahAvarAha (great boar); you descended in plant species as kubjAmaram (dwarf mango tree). Even while taking a plant form, he assumes to be a dwarf tree so that even women and ignorant can climb (reach out easily). Why is he assuming these forms? If he takes birth maintaining his supremacy, they will leave him out of fear; if he makes himself too lowly, they will ignore him; so he assumes many different species to attract them. kUraththAzhwAn‘s athimAnusha sthavam 15th SlOkam is quoted here which reflects this meaning.

What did he do by assuming such incarnations?

  • uyirAy – emperumAn will care for the jIvAthmA as the AthmA himself cares; it is also explained as emperumAn being the dhAraka (bearer).
  • ennaip peRRa aththAyAy – instead of just being foster mother, being real mother who longs for a child, gives birth from her own body and cares for all his desires.
  • thandhaiyAy – the mother is just the one who carries the child; but the father is the seed-giver and one who cares for his well-being.

not only that;

  • aRiyAdhana aRiviththu – As explained in Apasthamba dharma sUthram, “SarIramEva mAthApitharau janayatha:” (the mother and father only give birth to the body), not just being mother/father, but also being the AchArya who nurtures knowledge; “sa hi vidhyAstham janayathi thathSrEshtam janma” (that AchArya triggers the (second) birth of the Sishya through knowledge). He has vowed to help jIvAthmAs as in SrI rAmAyNam “Ethath vrathtam mama” (this is my vow) and bhagavath gIthAmAmEkam SaraNam vraja” (surrender unto me only).
  • aththA – Oh the one who has done great favours! Since he is the owner, he is bound to help us in these ways. AzhwAr says as said in subAla upanishath “mAthA pithA bhrAthA nivAsaSSaraNam suhrudhgathirnArAyaNa:” (SrIman nArAyaNan is mother, father, brother, abode, refuge, friend, goal). He himself said in periya thiruvanthAdhi 5 “peRRa thAy nIyE piRappiththa thanthai nI maRRaiyArAvArum nI” (you are my mother, father and every relationship).
  • nI seydhana – if it is one or two favours, we can list them out; since there are too many, he just says “favours done by you”. Those favours done by svAmi (master) to me who is SEshabhUtha (servitor).
  • adiyEn aRiyEnE – you who bestowed such favours may know what was done by you; I can only experience the bliss and be submerged into it instead of counting those favours.

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

archived in http://divyaprabandham.koyil.org

pramEyam (goal) – http://koyil.org
pramANam (scriptures) – http://srivaishnavagranthams.wordpress.com
pramAthA (preceptors) – http://acharyas.koyil.org
SrIvaishNava education/kids portal – http://pillai.koyil.org

upadhESa raththina mAlai – 73

Published by:

SrI:  SrImathE SatakOpAya nama:  SrImathE rAmAnujAya nama:  SrImath varavaramunayE nama:

Full Series

<< Previous (pUrvAchariyargaL bhOdham anuttAnangaL)

pAsuram 73

indha upadhESa raththina mAlai thannaich
chindhai thannil nALum sindhippAr – endhai
ethirAsar innaruLukku enRum ilakkAgich
chathirAga vAzhndhiduvar thAm.                       73

Listen

Word by word meaning

sindhippAr thAm – Those who reflect on
indha upadhESa raththina mAlai thannai – this upadhESa raththina mAlai
chindhai thannil – in their mind
nALum – always,
enRum – would at all times
ilakkAgich- be the receiver of
in – sweet
aruLukku – grace of
endhai – my swAmi
ethirAsar – SrI bhAshyakArar,
vAzhndhiduvar – and would live
chathirAga – with greatness.

vyAkyAnam

Finally, as he (maNavALa mAmunigaL) had vowed to advice about all the meanings obtained via good lineage of preceptors, he followed that and completely explained about them in this prabandham to completion, and now divining about the benefit of those who are involved in learning this prabandham, and bringing the prabandham to completion, starting this pAsuram with ‘indha upadhESa raththina mAlai thannai’.

That is, those who always at all times reflect in their mind about this prabandham which is most distinguished from all other prabandhams, would be the receiver of grace without effort on their part, and would get distinguished experience of enjoying emperumAn, doing services (kainkaryam), etc., and will stay happy – says maNavALa mAmunigaL.

indha upadhESa raththina mAlai thannai – He is saying ‘indha’ (this), looking at how the pAsurams connect the meanings of beginning ones and the latter ones.

He says, like a pearl garland put together by an expert, this too is a garland of gems; and it is being well regarded by him.

This is made of gems of meanings and advice. Like saying ‘garland of pearls’, ‘garland of ruby’, the identity of this prabandham is being ‘upadhESa rathna mAlai’ (garland of gems of advice).

upadhESa raththina mAlai – By this, as it is obtained through the lineage of advice, it is being well connected with such words. In a garland if one of the connections/gems is lost then it would be a big loss. Here too it would be tied together with ‘kurumAmaNi [periyAzhvAr thirumozhi – 1.2.10]’ (SrI kausthubam). That is, starting with ‘namperumAL, nammAzhvAr’ [upadhESa raththina mAlai – 50]’, up to thiruvAimozhip piLLai, in the good sampradhAyam without any slippage, it has been carried out very well.

It is said, “thiruvaruL mAl … thirumalaiyAzhvAr padhangaL munbu ennuL sErndhanavE” (~ starting from SrIman nArAyaNan up to the divine feet of thirumalaiyAzhvAr has reached in me), and in ‘lakshmI nAtha samArambhAm … asmadhAchArya paryanthAm vandhE guruparamparAm [podhu/common thaniyan]’ (starting from the husband of goddess lakshmI .. up to my AchAryan – I praise this lineage of preceptors).

That this prabandham is having the characteristic of a garland can be seen in the way he has put it together. That is, on one side are the ten AzhvArs, and then, with ANdAL, madhurakavi AzhvAr, and yathirAja in the center, and then, all the Acharyas before him such as ‘nAthamuni mudhalAna nam dhEsikar [upadhEsa raththinamAlai – 36]’ (preceptors starting from SrIman nAthamunigaL) are on the other side of the garland – this is how he has collected them well together and made it like a garland.

In this way, this is a distinguished garland; those who reflect upon it every day …

sindhai thannil nALum sindhippAr – A garland would be a decoration for the chest, and one would be able to wear it (tharippu). It is like said in ‘mArvaththu mAlai [thiruvAimozhi 10.10.2]’ (She in your chest like a garland),

As saying in ‘upadhESa raththina mAlai thannai than nenju thannil tharippavar [upadhESa raththina mAlai – thaniyan]’ (who keeps/wears upadhESa raththina mAlai in their heart (their divine feet is shelter for us)), and in ‘upadhESarathnamAlAmimAm dhadhathiyE hrudhayEna nithyam [jIyar nAyanAr vadamozhi mAlai – 73]’, one would be able to wear it (tharippu) in their heart as a decoration. Heart and chest are always together; (similarity of garland and upadhESa raththina mAlai).

mAlai thannaich chinthai thannil nALum sindhippAr – Since this prabandham is looked upon as a priceless garland of gems, it can be worn in the heart every day like a garland of flowers that don’t wilt (vAdAppU mAlai).

In this way this is distinguished, and loved by the people, and its meanings attract the hearts, so it is being suitable for thinking about at all times. This is as said in ‘japthavyam guru paramparaiyum dhvayamum [SrI vachana bhUshaNam – 274]’ (to be muttered is lineage of AchAryas and dhvayam).

There should be some benefit for those who reflect on this..

It is now showing that such and such is the benefit for this {over varied and distinguished commentary that follows now}

endhai ethirAsar innaruLukku enRum ilakkAgich chathirAga vAzhndhiduvar thAm – that is, as said in ‘asmadhgurOr bhagavatha: asya dhayaikasindhO: [common thaniyan]’ (adiyEn’s AchAryar rAmAnujar is like a sea of mercy), they, without any reason on their part, would be able to receive limitless loving kindness of emperumAnAr who is trusted that he can say for the attainment (of true goal) for all AthmAs, and they would be able to live well.

That is, as said in ‘vaLarththa idhath thAy irAmAnusan [thiruvAimozhi thaniyan]’ (emperumAnAr a mother who wishes good for us (who nurtured the meanings of thiruvAimozhi)), since emperumAnAr nurtured this dharSanam, he would give the benefit to those who are involved in this prabandham that shows the meanings of dharSanam. Since this is according to the way of AzhvArs, he (emperumAnAr) nurtures it as he knows its greatness. Since they think about this prabandham every day, his kindness would also be upon them every day.

ethirAsar in aruLukku enRum ilakkAgi Even when Isvaran who is ‘aruLAzhi ammAn [thiruvAimozhi – 1.4.6]’ (emperumAn who is a sea of mercy) refuses to show His mercy, the mercy of emperumAnAr as referenced in ‘nin aruLin kaN anRip pugal onRumillai [rAmAnusa nuRRanthAdhi – 48]’ (~there is no shelter other than your mercy), and in ‘yathirAja dhayAmburASE | thasmAth ananya SAraNa: [yathirAja vimsathi – 20]’ (Oh yathirAja! who is like a sea of mercy who cannot tolerate the suffering of others, so I am not having any thing other than you as the means) – they would be receivers of such divine grace of emperumAnAr;

enRum ilakkAgi – Due to the relationship of father/chief (endhai), his never changing look of mercy would be upon us at all times.

sathirAga vAzhndhiduvar – Would live in a grand manner (by getting emperumAnAr’s grace) better than getting the unconditional grace of emperumAn that is said as ‘mAsathir [thiruvimozhi 2.7.1](~greatly glorious).

ALuriyanAy, adiyEn sathirththEn inRE [kaNNinuN chiruththAmbu – 7] (became a devotee of nammAzhvAr, and attained greatness) is how the words are from one who is immersed in services to AchAryan (madhura kavi AzhvAr towards nammAzhvAr).

sathirAga vAzhndhu is, unlike those who received the grace of Isvaran where they have to say ‘nalivAn innam eNNuginRAy [thiruvAimozhi – 7.1.1]’ (may be you are thinking of making me suffer some more (by not showing up)), ‘ARRang karai vAzh maram pOl anjuginREn [periya thirumozhi – 11.8.1]’ (am afraid like a tree close to the shore of river), ‘idaiyan eRindha maramE oththirAmE, adaiya aruLAy [periya thirumozhi – 11.8.6]’ (please help me by giving your mercy, and not let me suffer like trees cut off by cowherd boy (for the cows to reach out to the leaves)), that is, they who seek the grace of emperumAn would live with fear/doubt and happiness,

those who are part of his (emperumAnAr’s) love, would stay without any worries here and there as well, be relaxed keeping their hands in their chest (a saying to imply – no worries), be without any fear as said in ‘nirbharO nirbhayO asmi [nyAsa vimsathi – 22]’ (have been removed of all shortcomings and I have no fear), be distinguished as said in ‘vaiyyam manni veeRRirundhu [thiruvAimozhi – 4.3.11]’ (will stay in this world for a long time (and here itself will rule paramapadham)), and would live with the praising by the world, and in this world which creates ignorance they would get the ability to live happily.

That is, as said in ‘nam thalai misaiyE pongiya keerththi irAmAnusan adippU mannavE [rAmAnusa nuRRanthAdhi – 108]’ (rAmAnujar who is having greatness that is spread everywhere; for his divine lotus feet to be present in my head for ever), for those who jeeyar (maNavALa mAmunigaL) decorates with the garland of gems (upadhESa raththina mAlai), emperumAnAr would decorate them with crown, and they would live well. Reason of living well is the crown and garland isn’t it?

Like saying ‘adi sUdum arasu [perumAL thirumozhi – 10.7]’ (would wish only for the kingdom of having rAma pirAn’s divine feet in my head), for those who are in that state, they are apt to get such apparels and ornaments as said in ‘un padha yugamAm Er koNda veedu [rAmAnusa nuRRanthAdhi – 83]’ (the most distinguished mOksham, your divine lotus feet).

His prApyam (goal) is like said in ‘SrImathpAdhAravindhayugaLam sirasi krutham dhyathvA, amrutha sAgarAntha:nimagnas sarvAvayavas sukhamAseeth [SrIvaikuNta gadhyam – 6]’ (Would think that the divine lotus feet that is of unlimited sweetness is kept on his head, and be immersed in the sea of happiness, and with all the faculties, would live very well). Here, it is its pinnacle state (servitude to such AchAryan). It is said as ‘rAmAnusan charaNAravindham nAm manni vAzha [rAmAnusa nURRanthAdhi – 1]’ (for us to live dependent on the beautiful feet of emperumAnAr), and ‘un iNai malarth thAL enthanakkum adhu [rAmAnusa nURRanthAdhi – 76]’ (~(what emperumAn’s divine feet is for you), same is your divine lotus feet for us);

{notice how the vyAkyAnam here is gravitating towards quoting rAmAnusa nURRanthAdhi pAsurams to explain about rAmAnujar’s mercy that is important for us},

By this, it says that those who are the receivers of emperumAnAr’s mercy would be subservient like the shadow of the feet (which is always together with the feet) like said in ‘un thoNdarkatkE anbuRRu irukkumpadi [rAmAnusa nURRanthAdhi – 107]’ (to be in loving state towards your devotees), and would do all kinds of services (kainkaryams) to his (AchAryan’s) divine feet like ‘than Ariyanukku … avan innAdu thannil irukkum nAL [upadhEsa raththina mAlai – 64]’ (~serve AchAryan when he is in this world), and would live very well.

It is as said in ‘thannai uRRu Atcheyyum thanmaiyinOr mannu thAmaraith thAL thannai uRRu At cheyya, rAmAnusan than thagavAl, ennai uRRAn [rAmAnusa nURRanthAdhi – 97]’ (emperumAnAr accepted me and graced me such that I would be devoted only to the divine feet of those who are of the nature of being devoted only to the lotus feet of emperumAnAr).

It is divined as ‘allAdha pOdhu prApya prApakangaLukku aikyam illai [SrI vachana bhUshaNam – 426]’ (~ it would not match if we don’t consider AchAryan himself as the means and the destiny).

jeeyar (maNavALa mAmunigaL) also prayed as ‘thvadh dhAsadhAsagaNanA charamAvadhau ya: thadhdhAsathaikarasathA avirathA mamAsthu [yathirAja vimSathi – 16]’ (For your servant who is so devoted to your words that he could be even bought or sold (by you), please let me serve, without interest in anything else, the last of series of such servants who serve such a devotee of yours; please let this happen every day by your grace). And he is ‘thiruvAimozhip piLLai mAthagavAL vAzhum maNavALa mAmunivan’ {lives well by the great mercy of his AchAryan thiruvAimozhip piLLai (by achieving this wish of being the last of the series of servants of his devotee}.

Or, as saying in ‘paranthAmam ennum thivam tharum [rAmAnusa nURRanthAdhi – 94]’ (will give the place of SrI vaikuNtam), and ‘thannai eydhinarkku atthAnam koduppadhu than thagavu ennum charaN koduththE [rAmAnusa nURRanthAdhi – 66]’ (for those who have surrendered to him he gives that place (SrIvaikuNtam) by giving his grace due to mercy), by his grace they would get the goal of paramapadham and the experience of emperumAn and services, and live as per their true nature;

As said in ‘pAvaLarum thamizh mAlai paNNiya nUl ivai ayndhum ayndhum vallAr, pUvaLarum thirumagaLAl aruL peRRup pon ulagil polivar thAmE [periya thirumozhi – 11.6.10]’ (~ those who are able to follow the meanings of this decad of prabandham will by the grace of thAyAr who is in the lotus flower, live well in SrI vaikuNtam), starting with ‘gyAnam anuttAnamthAnE vaikuntham tharum [upadhEsa raththina mAlai – 61]’ – and then starting with ‘uyyaa ninaivu uNdAgil parama padham ungaLukkAm [upadhEsa raththina mAlai – 62]’ is how he divined definitively about the decoration of those in the state of AchArya abhimAnam (love of/for Acharyan), and he also divined ‘mAmalarAL kOn madiyil vaiththu ugakkum vAzhvu namakku ethirAsan aruLum vAzhvE [Arththi prabandham – 20]’ (the life we get where thAyAr’s husband happily keeps us in his lap (in SrI vaikuNtam), is the life that emperumAnAr bestows upon us).

ethiraja_sampathkumararemperumAn in emperumAnAr’s lap

vAzhndhiduvar thAm – those who are distinguished compared to those in the state of bhagavath abhimAnam (love towards emperumAn),

endhai ethirAsar innaruLukku ilakkAgi enRum vAzhndhiduvar – Those who are the receivers of emperumAnar’s grace one time, would get the life there of eternal service (kainkaryam). It is said ‘aruLAlE adiyEnai abhimAniththu aruLi, anavaratham adimai koLLa [Arththi prabandham – 35]’ (due to his grace he loves me and accepts me for performing eternal service (to him)).

enRum sathirAga vAzhndhiduvar – As said in ‘athra parathra chApi [sthOthra rathnam – 2]’ (there and here), even if they go there they would enjoy the experience of Him based on the thought that He is loved by emperumAnAr, and they would not have the inferior state of doing it for their own happiness.

vAzhndhiduvarThere is no doubt that the life would be good. It is said too as ‘nissamsayasthu thadhbhaktha paricharyArathAthmanAmi’ (He who is involved in kainkaryam to guru would not have any doubts (about getting the true goal)).

enRum sathirAga vAzhndhiduvar – As the benefit of his grace, as said in ‘pallANdum paramAthmanaich chUzhndhu irundhu Eththuvar pallANdE [thiruppallANdu – 12]’ (will eternally be around emperumAn and praise him with their pallANdu (mangaLASAsanam/wish Him live long), eternally they would be involved in the mangaLAsAsana kainkaryam (wishing Him well) which follows the true nature of AthmA, and they would live very well.

This is also divined in ‘ “ALumALAr” engiRavanudaiya thanimaiyaith thavirkkaikkAyiRRu bhAshyakArarum ivarum upadhESippadhu [SrI vachana bhUshaNam – 256]’ (ALumALAr pAsuram of thiruvAimozhi – 8.3.9 says that there is no one emperumAn keeps for kainkaryam, He carries his divine conch etc., himself, nobody is there to carry them and follow Him (except iLaiyaperumAL/lakshmaNa), and so on, saying He is being alone), to such lonely emperumAn, periyAzhvAr and emperumAnAr do mangaLASAsanam and call others to join them, so that His loneliness would be removed).

So he (emperumAnAr) takes care of doing ‘thiruththith thirumagaL kELvanukku Akkugai [rAmAnusa nURRanthAdhi – 78] (reformed and made me to exist for the divine pirAtti’s husband). It is this benefit that one can see directly by their eyes.

So, like how he started this prabandham as ‘enthai thiruvAimozhip piLLai innaruLAl’ [upadhESa raththina mAlai – 1], here at the time of discussion of benefits (palam) maNavALa mAmunigaL has divined in the same way as ‘enthai ethirAsar innaruLukku enRum ilakkAgi’, and has concluded the prabandham so.

– – – – – – – – – –

Translation: raghurAm SrInivAsa dhAsan

archived in http://divyaprabandham.koyil.org

pramEyam (goal) – http://koyil.org
pramANam (scriptures) – http://granthams.koyil.org
pramAthA (preceptors) – http://acharyas.koyil.org
SrIvaishNava education/kids portal – http://pillai.koyil.org

SaraNAgathi gadhyam – chUrNai 20

Published by:

SrI: SrImathE SatakOpAya nama: SrImathE rAmAnujAya nama: SrImath varavaramunayE nama:

Full Series

<< Previous

varaha_avatharvarAha perumAL who vowed to deliver his devotees at the time of their death

avathArikai (Introduction):

In the previous chUrNai, starting with Evam bhUthOsi, bhagavAn has narrated all that a person (bhagavadh SrI rAmAnuja)  who surrenders gets  and also what the person should do to spend the intervening period here until he dies. In this chUrNai, bhagavAn narrates about events happening during the time of separation from the body and how he takes care of him even if the person does not think of him in the final moments.

SarIrapAthasamayE thu kEvalam madhIyaiva dhayayA
athiprabudhdha: mAmEva avalOkayan aprachyutha pUrva
samskAra manOratha:, jIrNamiva vasthram sukhEna imAm
prakruthim sthUla sUkshma rUpAm visrujya, thadhAnImEva
math prasAdha labdha machcharaNAravindha yugala – aikAnthikAthyanthika
parabhakthi paragyAna paramabhakthikrutha paripUrNAnavaratha nithya
viSadha thama – ananyaprayOjana – anavadhikAthiSaya priya
madhanubhavasthvam thathAvidha madhanubhavajanitha – anavadhikASaya
prIthikAritha – aSEshAvasthOchitha – aSEsha SEshathaikarathirUpa nithya kinkarO bhavishyasi II

SarIrapAthasamayE thu kEvalam madhIyaiva dhayayA athiprabhudhdha: –  SarIra – body; pAtha – fall; samayE – time; kEvalam – only; madhIyaiva – only due to me; dhayayA – compassion; athiprabhudhdha: – highly enlightened.

bhagavAn says that around the time when the body finally comes to rest (when the soul is about to depart from the body), due to his (bhagavAn’s) grace, the person who surrenders reaches a highly enlightened state. bhagavadh rAmAnuja asks him whether this is happening due to his grace that he had mentioned earlier? (we had seen this in chUrNai 17). bhagavAn says that this is new. And, it does not happen because the person who surrenders has done something in this birth. It is absolutely causeless, due to his grace alone. In fact, one of the prerequisites for bhagavAn’s grace is that we should not have done anything (other than surrendering fully to him). Whether it is having experience of bhagavAn or getting hurdles removed or creating favourable conditions to reach bhagavAn, there is nothing that the jIvAthmA can do; he has only emptiness in him. It is only the grace of bhagavAn that gets him all these.

In the earlier chUrNai also, bhagavAn had granted gyAna (knowledge) to SrI rAmAnuja. Here also, he is giving him knowledge to a very high extent (athiprabhudhdha:). bhagavAn says that this is something special. What is it? SrI rAmAnuja wants to know…

mAmEva avalOkayan – mAm – me; Eva – only; avalOkayan – to look at continuously.

When earlier knowledge was granted, the jIvAthmA was still very much caught in samsAram; on the one hand, he had to look after the needs of the dhEham (body), even if minimal, and on the other hand, meditate on bhagavAn. Now, when the soul is about to depart, there is no need to look after the physical needs. The focus now is only bhagavAn. Hence this (athiprabhdudhdha:) knowledge is superior. Moreover…

aprachyutha pUrvasamskAra manOratha:aprachyutha – without slipping; pUrva – earlier; samskAra – ceremonial deeds; manOratha – wish or desire.

To wish that various ceremonial deeds carried out previously (before the last moments) would not slip away; that they would bear fruit after death. Let us assume that a person, after he performs samASrayaNam (a ceremony in which the person approaches his AchAryan (spriritual teacher) and undergoes five different stages of purification, one of which is reciting dhvayam, when he surrenders to bhagavAn), indulges in materialistic path, unmindful of what the AchAryan had told him to do, carrying out various misdeeds (apachArams, that we have seen several times before). Just when he is about to die, he starts wondering “am I going to die? How would bhagavAn be disposed towards me? Which path will I take after death – the archiraAdhi path that leads to mOksha or the dhUmAdhi path that leads to heaven or hell and would bring me to back to earth? Where all will I go next? What will I do?”

This is why bhagavAn reassures him, “don’t worry; only due to my grace”. Instead of feeling despondent at the time of death, as described above, what should I do? bhagavAn says that it is only due to his grace that he was able to approach an AchAryan, able to listen to the AchAryan‘s good words, able to carryout samAsrayaNam, able to get strong and deep belief that bhagavAn would take him one day under him, able to gradually mould himself to reach a stage where he craves to be with bhagavAn continuously. Hence he need not fear about losing all the good deeds done earlier. Not only this……

jIrNamiva vasthram sukEna imAm prakruthim sthUla sUkshmarUpAm visrujyajIrNam – torn; iva – like; vasthram – clothing; sukEna – with joy; imAm – this; prakruthim – here, it refers to the body which is connected to prakruthi (primordial matter); sthUla – the large, physical body; sUkshma – the subtle, infinitesimal body; rUpam – body; visrujya – to be disposed of.

bhagavAn further says that one should feel happy that one is discarding the sthUla (large, physical body) and the sUkshma (the subtle, infinitesimally small) body just as one would feel happy about discarding torn, dirty clothes. He says that the relationship between the body and AthmA (soul) is the same as that between the body and a torn dirty clothing. With contempt and disdain we discard the torn clothing. Why then should we feel unhappy about discarding this body, asks bhagavAn. Since death occurs due to his mercy, we should get rid of the body with ease. Not only this, further ripening starts taking place, says bhagavAn. How does that happen…..

thadhAnImEvathadhAnIm – at that time; Eva – only (itself).

Just at the moment that AthmA gets released from the body, various entities get ripened. For example, starting with parabhakthi (knowledge about bhagavAn) this matures into paragyAna (having vision of bhagavAn) and then on to paramabhakthi (attaining bhagavAn). Whether one gets such maturity or not is not going to decide on his attaining mOksham. If they are there, bhagavAn enjoys them as a source of enjoyment. If these are not there at the time of separation from body, they are granted by his sheer grace. In the case of a bhakthi yOgi (one who attempts to reach bhagavAn through bhakthi), if there is any shortcoming at the last moment, he has to take another birth and continue from where he left. But  in the case of a prapanna (one who has performed SaraNAgathi), due to bhagavAn’s grace, there is no such issue. SrI rAmAnuja wonders whether this is possible….

math prasAdha labdha  –  math – my; prasAdha – grace; labhdha – to get or attain.

Problems would come to one who decides on the path to reach bhagavAn (karma, gyAna, bhakthi yOga). But since the prapanna has left everything to bhagavAn, he need not get troubled by such problems. bhagavAn ensures that the prapanna gets everything due to his grace. There will be no hurdle in reaching mOksham too. bhagavadh rAmAnuja wishes to know what all one would get due to bhagavAn’s grace….

machcharANaravindhayugalaikAnthikAthyanthika parabhakthi paragyAna paramabhakthimath – my; charaNa – exalted feet; aravindha – lotus; yugala – two; aikAnthika – absolute or complete; athyanthika – endless; parabhakthi – knowledge on bhagavAn; paragyAna – vision of bhagavAn; paramabhakthi – reaching bhagavAn.

Due to bhagavAn‘s grace, he would get complete, endless knowledge on bhagavAn’s exalted feet (here the term ‘feet’ is indicative of his entire thirumEni, his exalted form) and would gradually get his dharSan (vision of bhagavAn) and would ultimately attain bhagavAn.

kruthaparipUrNAnavaratha nithya viSadhathama ananyaprayOjana anavadhikAthiSaya priya madhanubhavakrutha – obtained; paripUrNa – entire; anavaratha – incessant; nithya – permanent; viSadhathama – of  highest clarity; ananyaprayOjana – not mindful of other benefits (as purushArtham); anavadhika – without reducing even after taking repeatedly; athiSaya – wondrous; priya – full of love; math – my; anubhava – experience.

bhagavAn grants SrI rAmAnuja his experience. How is this experience? It is obtained from parabhakthi, paragyAna, paramabhakthi; it is complete; it is endless. viz without any break; it is permanent and is absolutely clear; it does not look at other benefits; it will never reduce even if SrI rAmAnuja goes on enjoying that experience; it is wondrous, i.e. of a very high stature; and, it is full of love.

janitha anavadhikAthiSaya prIthikAritha aSEshAvasthOchitha aSEsha SEshathaikarathirUpa nithya kinkarO bhavishyasijanitha – born out of; anavadhika – without reducing; athiSaya – wondrous; prIthi – love; kAritha – caused; aSesha – without leaving anything; avastha – situation; uchitha – proper; aSEsha – without leaving anything; SEshathaikarathirUpa – in  the form of loving kainkaryam; nithya – permanent; kinkarO – to be a servitor; bhavishyasi – you will become.

Carrying on from the previous verse, bhagavAn says that the prIthi (love) that he [SrI rAmAnuja] had got from his experience would propel him towards carrying out service that will be beyond abundance, of a very high order, full of love, leaving out nothing, in all situations, and that he (SrI rAmAnuja) will become a truly great servitor to bhagavAn. Thus parabhakthi, paragyAna, paramabhakthi will lead to getting anubhavam (experience) of bhagavAn. This experience will result in prIthi (unlimited love for bhagavAn) which will ultimately lead to permanent kainkaryam (service) at his exalted feet. This kainkaryam is given in a wondrous place from which no one ever returns (SrIvaikuNtam).

Thus far, whatever bhagavadh rAmAnuja had asked of bhagavAn, has been granted to him. What does he want next?

Let us explore that in the next chUrNai.

<< Previous

Translation by krishNa rAmAnuja dhAsan.

archived in http://divyaprabandham.koyil.org

pramEyam (goal) – http://koyil.org
pramANam (scriptures) – http://granthams.koyil.org
pramAthA (preceptors) – http://acharyas.koyil.org
SrIvaishNava education/kids portal – http://pillai.koyil.org