SrI: SrImathE SatakOpAya nama: SrImathE rAmAnujAya nama: SrImath varavaramunayE nama:
SlOkams 12 and 13
Bhavanthameva neerandram pasyan vasyena chethasa |
Mune varavara swamin muhursthvameva keerthayan ||
Thvadanya vishayasparsa vimukhairakhilendriyaihi |
Bhaveyam Bhava dukhkhanam asahyana manaspadam ||
Word to word meaning
- Swamin varavara – To me, who is the property of yours, Mamunigale!
- Mune – As a Chief, a sage with great soul, who is showing kindness by thinking the means of accepting me,
- Bhavanthameva – Only your goodself, who is complete in the attributes of the beauty of Divya Mangala Vigraha, inherent quality of simplicity,
- neerandram – uninterruptedly,
- pasyan – looking,
- vasyena chethasa – with my controlled mind for your grace,
- thvameva – to praise your goodself,
- muhuhu – frequently,
- keerthayan – praising, (aham – myself),
- Thvadanya vishayasparsa vimukhai – not seeing worldly matters other than your goodself, akhilendriyaihi – organs of perception like skin (thvach), tongue (rasana), eyes (chakshus), ear (karna) and nose (grana), and organs of action like mouth (vak) etc.
- asahyanam – not bearable with this,
- bhava dukhkhanam – the grief that emerges due to birth,
- anaspadam – not subjected,
- bhaveyam -being.
In these two Slokas, Erumbiappa prays Mamunigal that hereafter, he should not suffer with the fear of birth which emerged due to sense organs that yielded to mundane matter till now, as he was uninterruptedly worshipping the Acharya, praising him and directed his sense organs in the matter of Acharya only which qualified him for the salvation, moksha. Here, in the words ‘pasyan’, ‘keerthayan’ the suffix in two places denote the meaning of respective causes i.e. looking and praying. With these words, the words bhavathukhkhanam anaspadam bhaveyam in next Sloka is to be added. Since the meaning for suffix in the word bhaveyam is prayer, Erumbiappa says that by looking at Mamunigal, by praising him and by directing all sense organs towards Mamunigal, all these became eligible for liberation, and he prays Mamunigal to shower grace towards him to save him from the grief of samsara forever. It is to be noted that since the darsan of Acharya and praising him is the traditional cause which will erase the disciple’s suffering in samsara, he always look for Acharya, praise him which creates affection in the mind of Lord and eventually that will liberate the disciple.
Having said that all sense organs which are opposing to the other worldly matters, one can guess that they are bound to pray Mamunigal. The sense organs are always in the nature of indulging in something or other. Hence, for the sense organs the matter is Mamunigal. Thus, Erumbiappa prays Mamunigal that all his sense organs be in constant favor of Mamunigal. Hence, he is eligible for liberation. Since it will not direct them in the world matters, the grief in birth is also negated. For which, Mamunigal has to shower his blessings. Shandilya Smrithi, Bharadwaja Parishistam and other Dharma Sastra texts say that the organs of perception like skin (thvak), tongue (rasana), eyes (chakshus), ear (karna) and nose (grana), and organs of action like mouth (vak) etc. must be utilized in the service of Bhagavatas and Bhagavan.
Till now, the preface of this text is explained. Further, the following five parts i.e. accession (abhigamanam), application (upadanam), offerings (ejjay), studying the veda (swadhyayam), self concentration (yogam) to be done is particularly explained except ejjay. The word abhigamanam means to worship the Lord going ahead. This is explained in Sloka 2 wherein Mamunigal was visiting the temple to worship the Chief of world Alagiya Manavalan. The word upadanam means to collect things that are to be submitted to the Lord. This is explained in Sloka 11 wherein the soul is subservient to the Lord and attaining Him is the benefit of the soul and hence Mamunigal who accepted Erumbiappa, is to be accepted by the Lord to do service. The word swadhyayam means to study Veda Mantras. This is explained in the Sloka 9, as Mamunigal’s lips always pronounce the Dvaya Mantra, which is great Mantra among Veda Mantras. The word yogam means to concentrate in the matter of Bhagavan, which is explained in the Sloka 9. The real meaning of Dvaya Mantra which speaks about Goddess and the Lord or Bhagavat Ramanuja is being meditated by Mamunigal. In this way, among the five parts, the four parts are explained. Hence, this preface is in short to explain the text. It is to be noted that the Sage Bharadwaja says that visiting the temple to worship the Lord, collecting things that are to be submitted to the Lord, study the Veda Mantras, concentrating the matter on Bhagavan – all these five parts are important to spend good time in life.
With this the introduction part of the text Dinacharya is ended.
Translation by Dr M Varadarajan
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