SrI: SrImathE SatakOpAya nama: SrImathE rAmAnujAya nama: SrImath varavaramunayE nama:
As an AchAryan instructs these nine types of sambandhams as said in thiruvAimozhi 2.3.2 “aRiyAdhana aRiviththa” (taught those experiences which one is ignorant about), this chEthana understands them clearly and will have
- realisation of true nature of self as said in periya thirumozhi 8.9.3 “kaNNapuram onRudaiyAnukku adiyEn oruvarkku uriyEnO” (Will I, who am servitor belonging to the lord of thirukkaNNapuram, belong to anyone else?)
- incapability in protecting self to be as said in thiruvAimozhi 5.8.3 “en nAn seygEn yArE kaLaigaN” (What activity shall I do [to protect myself]! Who [else] is the protector! ) and
- firm faith in the goal to be attained as said in thiruvAimozhi 5.8.3 “unnAl allAl yAvarAlum onRum kuRai vENdEn” (I won’t pray to anyone else other than you to fulfil any of my desires)
- urgency in reaching the goal as said in thiruvAimozhi 9.3.7 “mAga vaigundham kANbadhaRku en manam Egam eNNum” (my heart without any difference between night and day desired in a singular manner to see SrIvaikuNtam)
- fear for the hurdles as said in periya thirumozhi 11.8.3 “pAmbOdu oru kUraiyilE payinRAp pOl” (As if residing with a snake under the same roof)
- respect for those who are our desirable for us as said in thiruvAimozhi 8.10.3 “avan adiyAr siRu mA manisarAy ennai ANdAr ingE thiriya” (while vAmana’s servitors who appear to be small due to having human form but are great personalities, who enslaved me, are visibly remaining in this world itself)
- gratitude towards those who are benefactors as said in thiruvAimozhi 10.6.10 “periyArkku AtpattakkAl peRAdha payan peRumARu” (to get results which are difficult to attain and which are attained when one becomes servant of great personalities)
- firm dedication towards the one who delivers us to paramapadham as said in thiruvAimozhi 10.10.3 “Avikku Or paRRuk kombu ninnalAl aRiginRilEn” (I don’t know of any supporting pole which can be the noble abode for my AthmA other than you)
- knowledge about the relationship which makes one realise that bhagavAn is natural lord and self is his natural servitor
- deeper knowledge about the relationship which makes one realise that bhagavAn is the natural soul and self is his natural body
- knowledge about the true nature of the relationship which makes one realise bhagavAn is the natural dharmi (abode of attributes) and self is his natural dharma (attribute)
- deeper knowledge about the true nature of the relationship which makes one realise that there is no [independent] self and only bhagavAn exists due to the close togetherness
- elimination of doership in servitude which includes fear in worldly pleasures and sorrow while not engaging in kainkaryam, and not giving up righteous conduct due to servitude,
- elimination of doership in being knowledgeable, to be not prideful of being knowledgeable as in thinking “Isn’t it due to me being knowledgeable that he accepted me?” as one gives up forbidden aspects and pursues ordained aspects.
- elimination of doership in actions and restraint, to be not prideful thinking “Isn’t it to my abandonment of forbidden aspects and pursuit of ordained acts that he accepted me?”
- elimination of doership in enjoyment, where when one is serving him, instead of thinking that it is for self enjoyment, thinking that the self, a limb of bhagavAn, is a servitor of bhagavAn who is the owner of the limb
andharanga sambandham kAtti – This relationship is not artificial as said in “prAptham lakshmIpathErdhAsyam SASvatham paramAthmana:” (Eternal servitude towards the lord of SrImahAlakshmi is to be attained), hArItha smruthi “dhAsabhUthA: svatha: sarvE hi AthmAna: paramAthmana: | nAnyathA lakshaNam thEshAm bandhE mOkshE thathaiva cha ||” (All AthmAs are naturally enslaved to paramAthmA. In samsAram as well as mokshAm there is no other definition) and Arthi prabandham 45 “nArAyaNan thirumAl nAram nAm ennum muRai ArAyil nenjE anAdhi anRO” (nArAyaNan is the divine consort of SrI mahAlakshmi and we are eternal souls – when this relationship is analysed, it is eternal); hence viLAnjOlaip piLLai is saying “kAtti” (shown). We can show what is already existing and seen by others. Since this relationship was not revealed by an AchAryan previously, AthmA remained a dhEhAthmAbhimAni (considering body to be self) for a long time as said in thiruvAimozhi 2.9.9 “yAnE ennai aRiyagilAdhE yAnE enRanadhE enRirundhEn” (Due to my not having true knowledge in the matters relating to me, I considered myself as independent and considered everything but myself as my belongings), took countless births repeatedly, praised other dhEvathAs and danced, being bewildered about the path, remained as eternally bound soul being totally destroyed as said in thaiththirIya upanishath “asannEva” (as good as achith (matter)) and thiruvAimozhi 5.7.3 “poruL allAdha” (I who was not worthy to be called as soul); in the nama:, there are two words na and ma:, which reveal the independent tendency of self as said in “makArENas svathanthrasyAth“; considering all of these viLAnjOlaip piLLai is mercifully saying “andharanga sambandham kAtti”.
Will be continued in the next part …
adiyen sarathy ramanuja dasan
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