mumukshuppadi – sUthrams 16 – 20

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ஸ்ரீ முமுக்ஷுப்படி மூலமும், மாமுனிகள் வ்யாக்யானமும்

sUthram – 16

Introduction: To the query if there was any occasion when he was away but the word referring to him helped? lOkAchArya says the word, which is his name helped dhraupadhi with apparel when she was in distress, in the next Aphorism 16.

த்ரெளபதிக்கு ஆபத்திலே புடைவை சுரந்தது திருநாமமிறே.
dhraupadhikku ApaththilE pudaivai surandhadhu thirunAmamiRE.

Simple meaning: It was his divine name (thirunAmam) which granted the flow of the saree (apparel) for dhraupadhi when she was in distress.

vyAkyAnam: That is, when dhuSSAsan started disrobing her in the royal assembly, dhraupadhi remembered the age old statement of maharishi vasishta, bhAratham sabhA parvam-dhyUtha parvam 90-42:

mahathyApadhi samprApthE smarthavyO bhagavAn hari:
महत्यापदि सम्प्राप्ते स्मर्तव्यो भगवान् हरि:
மஹத்யாபதி3 ஸம்ப்ராப்தே ஸ்மர்த்தவ்யோ ப4கவாந் ஹரி:

( One should remember hari when grave danger occurs)

To her who surrendered unto him saying as in bhAratha sabhA parvam dhyUtha 90-43,

Sankha chakra gadhApANE dhvArakA nilaya achyutha |
gOvindha puNdarIkAksha raksha mAm SaraNAgathAm ||

शङ्ख चक्र गदापाणे द्वारका निलयाच्युत |
गॊविन्द पुण्डरीकाक्ष रक्ष मां शरणागताम् ||

ஶங்க2சக்ரக3தா3 பாணே த்3வாரகாநிலயாச்யுத |
கோவிந்த புண்ட3ரீகாக்ஷ ரக்ஷ மாம் ஶரணாக3தாம் ||

(O lord, holding Sankha, chakra, gadhA in the hand! Living in dhvArakA! achyuthA! gOvindha! One with lotus eyes! Save me who surrendered unto you)

he, who was far away as stated in bhAratham-udhyOga parvam-47-39, said :

gOvindhEthi yadhAkrandhath krishNA  mAm dhUravAsinam”
गॊविन्देति यदाक्रन्दत्कृष्णा मां दूरवासिनम् 
கோ3விந்தே3தி யதா3க்ரந்த3த் க்ருஷ்ணாமாம் தூ3ரவாஸிநம்

( draupadhi calling me, staying far off, as”gOvindha” is like a growing debt, never leaving my heart) 

despite being so granted the free flow of apparel for her uttering the name gOvindha which is singularly indicative of that avathAra(incarnation). If one name which is indicative of one aspect of the divine word nArAyaNa can do this much, lokAchArya feels that it is not possible for anyone to describe its efficacy and greatness.


sUthram – 17

Introduction: lOkAchArya delineates further the greatness of this divine name, starting with sollum kramam ozyiach chonnAlum in aphorism 17.

சொல்லும் க்ரமம் ஒழியச் சொன்னாலும் தன் ஸ்வருபம் கெட நில்லாது.
sollum kramam ozhiyach chonnAlum than svarUpam keda nillAdhu.

Simple meaning: Even when chanted without observing due diligence for such chants, it would not lose its intrinsic greatness.

vyAkyAnam: Any manthra is sure to yield the desired result to the chanter only when chanted with full faith in it. This manthra, contrary to this general rule of practice, even when uttered in a casual manner, or ridiculing someone or critical of an individual, remains a protector, as stated in bhAgavatham 6-3-14 : :

sAnkEthyam pArihAsyancha sthObham hElanamEva vA
साङ्केत्यं पारीहास्यञ्च स्तोभं हेलनमेव वा
ஸாங்கேத்யம் பாரிஹாஸ்யஞ்ச ஸ்தோப4ம் ஹேலநமேவ வா

(People know that even when this name is used to address someone else, or for sarcasm, or without any meaning, or jocularly, the name of vaikunthan removes all sins) 

It recognises the need of the chanter rather than the purport, intention, style or fashion of uttering. It will not slip from its basic nature of protecting the chanter.


sUthram – 18

Introduction: Next lOkAchArya mercifully states its quality of fulfilling all the expectations, desires, prayers of the chanter in aphorism 18.

இதுதான் “குலந்தரும்” என்கிறபடியே எல்லா அபேக்ஷிதங்களையும் கொடுக்கும்.
idhudhAn “kulam tharum” engiRapadiyE ellA apEkshithangaLaiyum kodukkum.

Simple meaning: This will fulfil all the expectations as stated in “kulam tharum”.

vyAkyAnam: That is, this manthra will give all the benefits and expectations according to the classification of status of the seekers, as observed by thirumangai AzhvAr in his periya thirumozhi 1-1-1 pAsuram  “kulam tharum”.


sUthram – 19

Introduction: lOkAchArya is describing this in the next Aphorism 19.

ஜஶ்வர்ய கைவல்ய பகவல்லாபங்களை ஆசைப்பட்டவர்களுக்கு அவற்றைக் கொடுக்கும்.
aiSvarya kaivalya bagavallAbangaLai AsaippattavargaLukku avaRRaik kodukkum.

Simple meaning: It gives aiSvarya, kaivalya, and bhagavadh prApthi as per the desire  of the seekers.

vyAkyAnam: That is, chanting of this manthra grants wealth in this world as well as next world for material seekers; kaivalya for those who seek end to the cycle of births and deaths; and the supreme boon of eternal servitude to  sarvESvaran’s lotus feet to  the prapannas based on the meditations and sacrifices of the desiring chEthanas (sentient entities) as indicated in vruddha hArItha smrithi 6-50 :

aiha laukikam aiSvaryam svargAdhyam pAra laukikam |
kaivalyam bhagavanthancha manthrOyam sAdhayishyathi ||

ऐहलौकिकमैश्वर्यम् स्वर्गाद्यं पारलौकिकम् |
कैवल्यं भगवन्तश्च मन्त्रोयं साधयिष्यति ||

ஐஹலௌகிகமைஶ்வர்யம் ஸ்வர்க்கா3த்3யம் பாரலௌகிகம் |
கைவல்யம் ப4கவந்தஞ்ச மந்த்ரோயம் ஸாத4யிஷ்யதி ||

(this manthram begets the worldly wealth, other worldly wealth like attainment of heaven or kaivalya, which is self enjoyment of the soul, or the enjoyment of experiencing bhagavAn as per the desire of individual


sUthram – 20

Introduction: lOkAchArya next describes how this becomes a supplement to those who embark on karma gyAna bhakthi upAya in aphorism 20.

கர்மஜ்ஞாநபக்திகளிலே இழிந்தவர்களுக்கு விரோதியைப் போக்கி அவற்றைத் தலைக் கட்டிக்கொடுக்கும்.

karma gyAna bakthigaLilE izhindhavargaLukku virOdhiyaip pOkki avaRRaith thalaikkattik kodukkum.

Simple meaning: For those embarked on karma, gyAna,  bhakthi yOga (paths of deeds, knowledge and devotion respectively), it will beget the end result by eradicating the obstacles there.

vyAkyAnam: That is, for the karma yOgis, when they adopt measures like meditation, rituals etc as the aid to such yOga, this will eradicate in the initial stage of karma yoga the sins which are the obstacles for attainment and aid them in their achievement of their objective as an inseparable tool of such karma. For the gyAna yOgis, it will eradicate the obstacles in attaining the gyAna through karma yOga and by wiping out the sins which are obstacles it will brighten the intellect, day by day, enhancing the experience of bliss. For those who choose bhakthi, when they adopt this as an aid for such devotion this will eradicate the sins in the initial stages of devotion and facilitate furtherance of devotion and thereby attainment of their objective.


adiyen sadagopa ramanuja dasan

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