SrI: SrImathE SatakOpAya nama: SrImathE rAmAnujAya nama: SrImath varavaramunayE nama:
The word Dinacharya, though refers to the daily practices, observances etc, by import refers to the Supreme Lord who is the subject matter of such offerings, and Sri Manavala Mamunikal. A devotee is to recite these stanzas with total devotion. The result of such devotional observance is the perennial world for him which is beyond the Mahat, beyond the so called super worlds praised in texts, and that is Sri Vaikuntha. Prapnoti prakarshena aapnoti=he gets it surely, and firmly. The ultimate idea is he attains the supreme position of service to the Acharya with great pleasure and privilege, as the Lord grants him the position that is there for the three types of beings, viz, nitya, mukta and baddha.
Lakshmi Tantra says, “Those who observe these bhagavad aaraadhana five times a day as a direct way for obtaining salvation, one after another at appropriate times in all their capabilities attain paramapada soon after they complete hundred years of life”.
Shandilya Smriti says. “Those who give up all other means for liberation and abide by this five fold aaraadhana, leaving karma/gnana/bhakti methods, attain Salvation” . Yet, as Bharadwaja and other elders have stated accepting the Lord as the readily available means (siddhopaya) when a prapanna observes the way with abigamana, upaadaana, ijyaa, swaadhyaaya, dhyaana(remembering the things for bhagavad aaraadhana=abhigamana;gathering the things for aaraadhana=upaadaana;bhagavad aaraadhana=ijyaa; reading great texts=swaadhyaaya; meditating on the Lord=yoga) he does all these five activities not as Upaayam/means but as phala, the result. All the five have to be treated not as means but the end as the very activities put him in a state of exquisite bliss affirming he shall spend his time happily in this state. These five timed observances are for the happiness of the Lord and so they result in his exaltation.
Thus ends the explanations for the Sri Varavaramuni Dinacharya of Sri Devaraja Guru, based on the Samskrit commentary by Sri Tirumazhisai Annavappaiyangar, done in Tamizh by Tirumalai ananthaanpillai Krishnamaacharya dasa.
Sri Varavaramuni Dinacharya has three parts…..Poorva Dinacharya, Mamuni’s Yatiraja Vimsati and Uttara Dinacharya. For the two Dinacharyas only Annavappaiengar’s Samskrit commentary is available in print.. For Yatiraja Vimsati, however, all the three commentaries by Annavappaiengar swami in Samskrit and the manipravala commentaries by Pillai Lokam Jeeyar swami and Suddha sattvam Doddaacharya swami as well as the samskrit commentary are in print. I have omitted the two manipravaala commentaries and based my explanations on the Samskrit text of sri Annavappa iyengar swami, even there leaving some great details for fear of length. All errors, omissions due to my ignorance and carelessness should please be pardoned. This is my request to the educated erudite elite.
Translation by vangIpuram sadagOpa rAmAnuja dAsan
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