mumukshuppadi – sUthrams 161-170

SrI: SrImathE SatakOpAya nama: SrImathE rAmAnujAya nama: SrImadh varavaramunayE nama:

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ஸ்ரீ முமுக்ஷுப்படி மூலமும், மாமுனிகள் வ்யாக்யானமும்

sUthram – 161

prApyAntharaththukku anRu engai.
ப்ராப்யாந்தரத்துக்கு அன்றென்கை.

Simple meaning: Not for prApyam other than this. 

vyAkhyAnam: The measures postulated in the previous sentence (first part of the manthra) are common for the four mundane attainments (dharma, artha etc) and therefore the earlier choice of prApaka is not for  prApya other than this. This is to explain the utility for this, which talks of prApya.    

sUthram – 162

Introduction: In the doubt, why opt for this prApya, leaving aside other prApya, he explains:

upAyAntharangaLai vittuch charamOpAyaththaip paRRinAp pOlE upEyAntharamAna aiSvarya kaivalyangaLai vittu ellaiyAna prApyaththai arththikkiRadhu.

உபாயாந்தரங்களைவிட்டுச் சரமோபாயத்தைப் பற்றினாப்போலே, உபேயாந்தரமான ஐஶ்வர்ய கைவல்யங்களை விட்டு எல்லையான ப்ராப்யத்தை அர்த்திக்கிறது.

Simple meaning: Just like giving up other upAyas to hold on to the ultimate (charama upAya), seeking the pinnacle of upEya [service to ISvaran] giving up the others (of lesser value) like wealth (aiSvarya)  self enjoyment (kaivalya).

vyAkhyAnam: That is, while seeking upAya, in consonance with the intrinsic value of not seeking upAya other than that, karma, gyAna, bhakthi were given up and the final means (charama upAya) sidhdhOpAya [ISvaran’s divine feet] was taken. Similarly in seeking upEya also, aiSvarya, kaivalya etc are given a go by as they are not congruent with the intrinsic value of not being the subject of enjoyment, other than ISvara (ananya bhOgathva).

sUthram – 163

Introduction: Here lOkAchArya repeats the question of those who think it is superfluous to pray unto him: should the sentient seek at all? Doesn’t the all knowing sarvajgyan know his mind?

ivan arththikka vENumO? sarvajgyan ivan ninaivu aRiyAnO ennil.
இவன் அர்த்திக்கவேணுமோ? ஸர்வஜ்ஞன் இவன் நினைவறியானோ? என்னில்.

Simple meaning: Should the sentient seek? Doesn’t the all knowing ISvara know what is in the sentient’s mind?

sUthram – 164

Introduction: For this he says that ISvaran will be pleased to hear his prayers.

ivan pAsuram kEttavARE thiruvuLLam ugakkum.
இவன் பாசுரங்கேட்டாவாறே திருவுள்ளம் உகக்கும்.

Simple meaning: He will be delighted to hear his prayers.

vyAkhyAnam:  Like a mother is pleased to hear the child asking for food after a spell of sickness, ISvaran, being the only real congenital relative, is delighted to see the sentient, who had been from time immemorial plagued by the desire for undesirable prApya, coming to him and praying for this.

sUthram – 165

Introduction: Now, to give the meaning for each word of this (second) sentence, he starts with the word, “SrImathE”:

“SrImathE” – periya pirAttiyArOdE kUdi irundhuLLavanukku.
ஸ்ரீமதே – பெரியபிராட்டியாரோடே கூடியிருந்துள்ளவனுக்கு.

Simple meaning: Unto him, who is with SrI  mahAlakshmi (periya pirAtti).

vyAkhyAnam: Here also, this word gives the same meaning as in the first sentence – both the aspects (she is the lord of all and she is subservient to him), and carries the import of togetherness as in. “mathup”.

sUthram – 166

Introduction: Though in both the places their togetherness is similar, he explains the meaning as per her status.

avan upAyamAmidaththil thAn purushakAramAy irukkum; avan prApyanAmidaththil thAn prApyaiyumAy kainkarya vardhakaiyumAy irukkum.

அவன் உபாயமாமிடத்தில் தான் புருஷகாரமாயிருக்கும்; அவன் ப்ராப்யனாமிடத்தில் தான் ப்ராப்யையுமாய்க் கைங்கர்ய வர்த்தகையுமாயிருக்கும்.

Simple meaning: Where he is the upAya (means), she becomes the recommending authority; where he is prApya (goal), she becomes the prApyai (goal) and enhances the service of the sentient.

vyAkhyAnam: That is, where he is the upAya for the sentient’s obviation of the undesirable and attainment of desirable, she becomes just the recommending authority, facilitating him in not rejecting the sentient for his faults as his upAyathva does not countenance any other parallel. Where he is the prApya in accepting the servitude of the sentient, she also joins him in such acceptance of service, multiplying the impact of such service to his delight.

lOkAchArya has given detailed explanation for this aspect in his grantha “parandhapadi”: “In the first sentence, the word “SrImath” explains how she stays with him for ever, seeing his independence and their [sentient entities’] faults because of which she is concerned that the sentient entities should not be punished but flourish in his proximity; here,  in the second sentence, the word “SrImath” stands to depict her as receiving the service (along with him) and making him feel even the little services are immense, and remains indivisible from him as such separation would be very debilitating to her own existence.”

(Hence her inseparable togetherness with him in the time of the sentient entities seeking their surrender and also rendering service in their exclusive servitude.)

sUthram – 167

Introduction: This latter sentence [in dhvayam] is the explanation for the latter part of thirumanthram.

idhilE thirumanthraththil sonna prApyaththai viSadhamAga anusandhikkiRadhu.
இதிலே திருமந்திரத்தில் சொன்ன ப்ராப்யத்தை விஶதமாக அநுஸந்திக்கிறது.

Simple meaning: In this, the prApya (goal) stated in thirumanthra is repeated, in word and meaning, in great detail.

vyAkhyAnAm: That is, in this word which delivers the meaning “the recipients of the sentient’s services are a couple” etymologically, in thirumanthram, the meaning of  “nArAyanAya”, where the status of the couple is understood by its meaning but not stated clearly, is clearly spelt out. There, while servitude to him exclusively is stated, here such servitude is stated in their togetherness, with emphasis on the lord as SrImAn with his divine consort, and the servant as devoid of his self orientation.   That is why and how this (second) sentence has become explanation for that word.

sUthram – 168

Introduction: But what is the compulsion that service should be offered to  the couple? lOkAchArya says that it is only proper to serve in their togetherness, as was done by iLaiyaperumAL (lakshmaNa).

iLaiya perumALaip pOlE iruvarumAna sErththiyilE adimai seygai muRai.
இளையபெருமாளைப்போலே இருவருமான சேர்த்தியிலே அடிமை செய்கை முறை.

Simple meaning: Like iLaiyaperumAL, service in the togetherness is only appropriate.

vyAkhyAnam: That is, as stated (in SrI rAmAyaNam):

SrI rAmAyaNam-ayOdhyA kANdam 31-25:
“bhavAmsthu saha vaidhEhyA girisAnushu ramsyathE

aham sarvam karishyAmi jAgratha: svapathaScha thE”

(swAmy, you will be playing in the hillside with vaidhEhi. adiyEn willl be at your service whether you are awake or asleep)

Like lakshmaNa rendering service in the togetherness of perumAL and pirAtti, for this sentient also this is appropriate and suitable to his intrinsic nature. As servility to the couple is appropriate, service also is appropriate to the couple.   

sUthram – 169

Introduction: Further, lokAchArya states the difference in service in such togetherness.

adimai thAn sidhdhippadhum rasippadhum achchErththiyilE.   
அடிமைதான் ஸித்திப்பதும் ரஸிப்பதும் அச்சேர்த்தியிலே.

Simple meaning: Attainment of servitude and also bliss out of it are in that togetherness.

vyAkhyAnam: That is, it is she who makes the ISvara to accept and approve the servitude, by her recommendation, without rejecting it, like lakshmaNa got his appeal for service approved and granted just as it has been mentioned in SrI rAmAyaNam ayOdhyA kANdam 34-2

sa bhrAthuS charaNau gAdam nibItya raghunandhana:
sIthAmm uvAchAtiyasA: rAghavam cha mahAvratham

(lakshmaNa, who has great fame, firmly held on to the divine feet of his elder brother and appealed to pirAtti; (then) he appealed to SrI rAma too, who has protection of those who surrender to him as a great vow).

SrI rAmAyaNam ayO 15-6:
Evamukthasthu rAmENa lakshmaNa: samyathAnjali:

sIthA samaksham kAkuthstham idham vachanam abravIth

(lakshmaNa told like this by rAma with folded hands; he started telling kAkuthstha the following words in the presence of sIthA)

iLaiyaperumAL with her presence and approval got the service to perumAL suitable to his intrinsic characteristics. And such service to the divine couple in their togetherness is similar to the service rendered by a son to his father and mother.

The sentient’s prayer for service also remains enjoyable, like that of lakshmaNa for SrI rAma and sItha, in their togetherness.

sUthram – 170

Introduction: Now, he goes on to explain the second word, “nArAyanAya”. He gives the meaning for that word.

“nArAyaNAya” – sarva sEshiyAy uLLavanukku.
நாராயணாய – ஸர்வஶேஷியாயுள்ளவனுக்கு.

Simple meaning: nArAyaNAya-for one who is the absolute owner, proprietor.

vyAkhyAnam: As nArAyaNathva indicates ownership of both the worlds, he says that this word means, “for one who is the absolute owner of all”. He is the entitled recipient of service from the sentient. So, he is the “SEshi”, owner, proprietor.

adiyen sadagopa ramanuja dasan

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