<< Previous<\/a><\/p>\n avathArikai (Introduction):<\/strong><\/p>\n In the previous chUrNai, starting with Evam bhUthOsi<\/em>, bhagavAn<\/a> has narrated all that a person (bhagavadh SrI rAmAnuja<\/a>)\u00a0 who surrenders gets \u00a0and 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.<\/p>\n SarIrapAthasamayE thu kEvalam madhIyaiva dhayayA<\/em> SarIra<\/em><\/strong> \u2013 body Explanatory Note:<\/strong><\/p>\n SarIrapAthasamayE thu kEvalam madhIyaiva dhayayA athiprabhudhdha:<\/strong> – \u00a0SarIra<\/em> – body; pAtha<\/em> – fall; samayE<\/em> – time; kEvalam<\/em> – only; madhIyaiva<\/em> – only due to me; dhayayA<\/em> – compassion; athiprabhudhdha:<\/em> – highly enlightened.<\/p>\n bhagavAn<\/a> 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<\/a>). 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.<\/p>\n In the earlier chUrNai also, bhagavAn<\/a> had granted gyAna<\/em> (knowledge) to SrI rAmAnuja<\/a>. Here also, he is giving him knowledge to a very high extent (athiprabhudhdha:<\/em>). bhagavAn says that this is something special. What is it? SrI rAmAnuja wants to know…<\/p>\n mAmEva avalOkayan<\/strong> – mAm – me; Eva – only; avalOkayan – to look at continuously.<\/p>\n 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<\/em> (body), even if minimal, and on the other hand, meditate on bhagavAn<\/a>. 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:<\/em>) knowledge is superior. Moreover…<\/p>\n aprachyutha pUrvasamskAra manOratha:<\/strong> – aprachyutha<\/em> – without slipping; pUrva<\/em> – earlier; samskAra<\/em> – ceremonial deeds; manOratha<\/em> – wish or desire.<\/p>\n 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<\/em> (a ceremony in which the person approaches his AchAryan<\/em>\u00a0(spriritual teacher) and undergoes five different stages of purification<\/a>, one of which is reciting dhvayam<\/em><\/a>, when he surrenders to bhagavAn<\/a>), indulges in materialistic path, unmindful of what the AchAryan had told him to do, carrying out various misdeeds (apachArams<\/em>, 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<\/em> path that leads to mOksha<\/em> or the dhUmAdhi<\/em> 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?”<\/p>\n This is why bhagavAn<\/a> 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<\/em>, able to listen to the AchAryan<\/em>‘s good words, able to carryout samAsrayaNam<\/em><\/a>,\u00a0able 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……<\/p>\n jIrNamiva vasthram sukEna imAm prakruthim sthUla sUkshmarUpAm visrujya<\/strong> – jIrNam<\/em> – torn; iva<\/em> – like; vasthram<\/em> – clothing; sukEna<\/em> – with joy; imAm<\/em> – this; prakruthim<\/em> – here, it refers to the body which is connected to prakruthi<\/em> (primordial matter)<\/a>; sthUla<\/em> – the large, physical body; sUkshma<\/em> – the subtle, infinitesimal body; rUpam<\/em> – body; visrujya<\/em> – to be disposed of.<\/p>\n bhagavAn<\/a> further says that one should feel happy that one is discarding the sthUla<\/em> (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<\/a> and AthmA (soul)<\/a> is\u00a0the 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…..<\/p>\n thadhAnImEva<\/strong> – thadhAnIm<\/em> – at that time; Eva<\/em> – only (itself).<\/p>\n Just at the moment that AthmA gets released from the body, various entities get ripened. For example, starting with parabhakthi\u00a0<\/em>(knowledge about bhagavAn<\/a>) this matures into paragyAna<\/em> (having vision of bhagavAn) and then on to paramabhakthi<\/em> (attaining bhagavAn). Whether one gets such maturity or not is not going to decide on his attaining mOksham<\/em>. 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<\/em> (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 \u00a0in the case of a prapanna<\/em>\u00a0(one who has performed SaraNAgathi<\/em>), due to bhagavAn’s grace, there is no such issue. SrI rAmAnuja<\/a> wonders whether this is possible….<\/p>\n math prasAdha labdha<\/strong> \u00a0– \u00a0math<\/em> – my; prasAdha<\/em> – grace; labhdha<\/em> – to get or attain.<\/p>\n Problems would come to one who decides on the path to reach bhagavAn (karma, gyAna, bhakthi yOga<\/em>). But since the prapanna<\/em>\u00a0has left everything to bhagavAn<\/a>, he need not get troubled by such problems. bhagavAn ensures that the prapanna<\/em>\u00a0gets 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….<\/p>\n machcharANaravindhayugalaikAnthikAthyanthika parabhakthi paragyAna paramabhakthi<\/strong> – math<\/em> – my; charaNa<\/em> – exalted feet; aravindha<\/em> – lotus; yugala<\/em> – two; aikAnthika<\/em> – absolute or complete; athyanthika<\/em> – endless;\u00a0parabhakthi<\/em> – knowledge on bhagavAn<\/a>; paragyAna<\/em> – vision of bhagavAn; paramabhakthi<\/em> – reaching bhagavAn.<\/p>\n![\"varaha_avathar\"](\"https:\/\/divyaprabandham.koyil.org\/wp-content\/uploads\/2015\/07\/varaha_avathar.jpg\")
<\/a>varAha perumAL<\/a> who vowed to deliver his devotees at the time of their death<\/p>\n
\n athiprabudhdha: mAmEva avalOkayan aprachyutha pUrva<\/em>
\n samskAra manOratha:, jIrNamiva vasthram sukhEna imAm<\/em>
\n prakruthim sthUla sUkshma rUpAm visrujya, thadhAnImEva<\/em>
\n math prasAdha labdha machcharaNAravindha yugala – aikAnthikAthyanthika<\/em>
\n parabhakthi paragyAna paramabhakthikrutha paripUrNAnavaratha nithya<\/em>
\n viSadha thama – ananyaprayOjana – anavadhikAthiSaya priya<\/em>
\n madhanubhavasthvam thathAvidha madhanubhavajanitha – anavadhikASaya<\/em>
\n prIthikAritha – aSEshAvasthOchitha – aSEsha SEshathaika<\/em>rathirUpa nithya kinkarO bhavishyasi<\/em> II<\/p>\nWord-by-Word meaning<\/h3>\n
\npAtha<\/em><\/strong> \u2013 fall
\nsamayE<\/em><\/strong> \u2013 time
\nkEvalam<\/em><\/strong> \u2013 only
\nmadhIyaiva<\/em><\/strong> \u2013 only due to me
\ndhayayA<\/em><\/strong> \u2013 compassion
\nathiprabhudhdha<\/strong>:<\/em>\u00a0\u2013 highly enlightened
\nmAm<\/strong> \u2013 me
\nEva<\/strong> \u2013 only
\navalOkayan<\/strong> \u2013 to look at continuously
\naprachyutha<\/em><\/strong> \u2013 without slipping
\npUrva<\/em><\/strong> \u2013 earlier
\nsamskAra<\/em><\/strong> \u2013 ceremonial deeds
\nmanOratha<\/em><\/strong>\u00a0\u2013 wish or desire
\njIrNam<\/em><\/strong> \u2013 torn
\niva<\/em><\/strong> \u2013 like
\nvasthram<\/em><\/strong> \u2013 clothing
\nsukEna<\/em><\/strong> \u2013 with joy
\nimAm<\/em><\/strong> \u2013 this
\nprakruthim<\/em><\/strong>\u00a0\u2013 here, it refers to the body which is connected to\u00a0prakruthi<\/em> (primordial matter)<\/a>
\nsthUla<\/em><\/strong> \u2013 the large, physical body
\nsUkshma<\/em><\/strong> \u2013 the subtle, infinitesimal body
\nrUpam<\/em><\/strong> \u2013 body
\nvisrujya<\/em><\/strong>\u00a0\u2013 to be disposed of.
\nthadhAnIm<\/em><\/strong> \u2013 at that time
\nEva<\/em><\/strong>\u00a0\u2013 only (itself).
\nmath<\/em><\/strong> \u2013 my
\nprasAdha<\/em><\/strong> \u2013 grace
\nlabhdha<\/em><\/strong>\u00a0\u2013 to get or attain
\nmath<\/em><\/strong> \u2013 my
\ncharaNa<\/em><\/strong> \u2013 exalted feet
\naravindha<\/em><\/strong> \u2013 lotus
\nyugala<\/em><\/strong> \u2013 two
\naikAnthika<\/em><\/strong> \u2013 absolute or complete
\nathyanthika<\/em><\/strong> \u2013 endless
\nparabhakthi<\/em><\/strong>\u00a0\u2013 knowledge on\u00a0bhagavAn<\/a>
\nparagyAna<\/em><\/strong> \u2013 vision of bhagavAn
\nparamabhakthi<\/em><\/strong>\u00a0\u2013 reaching bhagavAn
\nkrutha<\/em><\/strong> \u2013 obtained
\nparipUrNa<\/em><\/strong> \u2013 entire
\nanavaratha<\/em><\/strong> \u2013 incessant
\nnithya<\/em><\/strong> \u2013 permanent
\nviSadhathama<\/em><\/strong> \u2013 of \u00a0highest clarity
\nananyaprayOjana<\/em><\/strong>\u00a0\u2013 not mindful of other benefits (as\u00a0purushArtham<\/em>)
\nanavadhika<\/em><\/strong> \u2013 without reducing even after taking repeatedly
\nathiSaya<\/em><\/strong> \u2013 wondrous
\npriya<\/em><\/strong> \u2013 full of love
\nmath<\/em><\/strong> \u2013 my
\nanubhava<\/em><\/strong>\u00a0\u2013 experience
\njanitha<\/em><\/strong> \u2013 born out of
\nanavadhika<\/em><\/strong> \u2013 without reducing
\nathiSaya<\/em><\/strong> \u2013 wondrous
\nprIthi<\/em><\/strong> \u2013 love
\nkAritha<\/em><\/strong> \u2013 caused
\naSesha<\/em><\/strong> \u2013 without leaving anything
\navastha<\/em><\/strong> \u2013 situation
\nuchitha<\/em><\/strong> \u2013 proper
\naSEsha<\/em><\/strong> \u2013 without leaving anything
\nSEshathaikarathirUpa<\/em><\/strong> \u2013 in \u00a0the form of loving kainkaryam
\nnithya<\/em><\/strong> \u2013 permanent
\nkinkarO<\/em><\/strong> \u2013 to be a servitor
\nbhavishyasi<\/em><\/strong>\u00a0\u2013 you will become<\/p>\n