SrI: SrImathE SatakOpAya nama: SrImathE rAmAnujAya nama: SrImadh varavaramunayE nama:
ஸ்ரீ முமுக்ஷுப்படி மூலமும், மாமுனிகள் வ்யாக்யானமும்
ஸ்ரீ முமுக்ஷுப்படி மூலமும், மாமுனிகள் வ்யாக்யானமும்
Introduction: lOkAchArya then explains the final word “nama:” and gives its meaning.
- “nama:” – kainkaryaththil kaLai aRukkiRadhu.
மூ:178. நம: கைங்கர்யத்தில் களையறுக்கிறது.
“nama:” removes the weed in service.
vyAkhyAnam: That is, though the word “weed” normally mean the removal of ahankAra and mamakAra, as it would refer to the obstacles (virOdhi), in thirumanthra as the central word (madhyama padham), here the removal of weed is about removal of the three obstacles viz svarUpa virOdhi (not being devoted exclusively to him only), upAya virOdhi (adopting something other than himself as the means to attain him), and purushArtha virOdhi (seeking something other than eternal service unto him) as here the reference to obstacles comes after the reference to prayer for service.
Introduction: What is the weed for service?
- kaLaiyAvadhu thanakkennap paNNumadhu.
மூ:179. களையாவது தனக்கென்னப் பண்ணுமது.
mUlam 179: ”weed” is what is done for oneself (self-enjoyment).
vyAkhyAnam: That is, doing for oneself, for self-enjoyment is like :
“bhOkthAham mama bhOgOyam “ meaning, I am the enjoyer, the enjoyment is mine, engaging in the activity (of service) with the thought of making it an instrument for one’s own happiness; when devoid of the belief that this is for his bliss, and possessed of a sense of enjoyment and consciousness of the self as the enjoyer, it turns out to be not desirable (a purushArtham).
Introduction: Further, he says in this (word- nama:), the obstacles to the attainment of service (kainkarya prApthi virOdhi) also shall get wiped off.
- idhilE avidhyAdhigaLum kazhiyuNNum.
மூ:180. இதிலே அவித்யாதிகளும் கழியுண்ணும்.
In this (all types of) ignorance shall also be wiped off.
vyAkhyAnam: That is, in this “nama:” praying for the separation and removal of the self-ness (ahankAra) and delusion of ownership (mamakAra), ignorance (avidhya) which is the root cause for, and takes the forms of self and its ownership; whose manipulations are the consequent activities and the resultant relationship to nature (prakruthi) all are wiped out. It is, therefore, that SrI bhAshyakAra also prayed in his gadhya, which is an explanation of dhvaya, while recounting the meaning of the word “nama:”, in the text “manO vAk kAyai:” included removal of even all the yet unperformed activities, in the text “anAdhi kAla pravruththa” included the removal of ignorance, in the text, “madhIyAnAdhi” included removal of relationship with nature (prakruthi).
anAthmanyAthma buddhiryA chAsvE svamithi yA mathi:
samsAra tharU sambhUthi bIjamEthath dvidhA sthitham (vishNu purANam 6-7-11) (the misconception of the body as the soul, and sense of belonging/ownership in things which do not belong to oneself are the two types of seeds for the manipulation of the tree of samsAra.)
manO vAk kAyai: anAdhi kAla pravruththa anantha akruthya karaNa kruthyAkaraNa bhagavadhapachAra bhAgavadhApachAra asahyApachAra rUpa nAnA vidha ananthApachArAn Arabdha kAryAn anArabdha kAryAn kruthAn kriyamANAn karishyamAnAmscha sarvAn aSEshatha: kshamasva (SaraNAgathi gadhyam) (O my Lord! Thou should pardon all my errors and sins continuing in countless births, by all the three organs of mine namely by speech, by body, and by mind that would include my misdemeanor unto you, your devotees, and unbearable offences of mine, the sins committed by me which have started yielding their fruits, which have not yet started to yield, and those which would start, and the sins I had committed, now committing and shall be committing)
anAdhikAla pravruththa viparItha gyAnam Athma vishayam
kruthsna jagath vishayamcha viparItha vruththamcha aSEsha vishayam (SaraNAgathi gadhyam)
adhyApi varthamAnam varththishyamAnamcha sarvAn kshamasva (SaraNAgAthi gadhyam) (I seek your pardon for my indiscipline and indiscretion in mistaking one thing for another, and similar indiscretions in all the matters of the present and the future.)
Introduction: Yet, the essential meaning for this is freedom from the trace of self-enjoyment and satisfaction (from service unto him) and therefore lOkAchArya expounds it further by describing how we should be, while rendering service (kainkaryam)?
- unakkE nAmAtcheyvOm” ennumpadiyE Aga vENum.
மூ:181. “உனக்கே நாமாட்செய்வோம்” என்னும்படியே ஆகவேணும்.
We should become as described in “unakkE nAmAtcheyvOm”.
vyAkhyanam: That is, while rendering service, the separate existence of you and us should be avoided, and we should serve you entirely for your pleasure as stated in “unakkE nAmAtcheyvOm”. AzhvAr also stated “thanakkE Aga enaik koLLum IdhE” (You should take me for only yourself).
Introduction: Now he lists out the possible obstacles for this kainkaryam in the next two sentences:
- saundharyam antharAyam; kIzhch chonna kainkaryamum appadiyE.
மூ:182. ஸௌந்தர்யம் அந்தராயம்; கீழ்ச் சொன்ன கைங்கர்யமும் அப்படியே.
mUlam 182: Beauty is an obstacle; the service described earlier is also similar to that.
vyAkhyAnam: That is, his bodily beauty is also an obstacle to the service (kainkaryam) as it would distract our mind; for this nama:. Like the kainkaryam, meant in the chathurthi [(Aya) in the word “nArAyaNAya” which just preceded this word], is also an obstacle like the proximity of a spouse, as this also has scope for self-enjoyment. The emphasis here is that even this is an obstacle for the cause of his pleasure and brightening of countenance.
Introduction: Therefore, he describes the necessity for constant prayer to him to keep off this obstacle.
- kainkarya prArththanai pOlE, ippadhaththil prArththanaiyum enRumuNdu.
மூ:183. கைங்கர்ய ப்ரார்த்தனைபோலே, இப்பதத்தில் ப்ரார்த்தனையும் என்றுமுண்டு.
mUlam 183: Like for the prayer for service (kainkaryam), the prayer for removal of obstacles for such service is also to be there for all times.
vyAkhyAnam: That is, like the service prayed for in the chathurthi (Aya) is not seasonal but goes on forever, this prayer for removal of obstacles for such service (kainkarya virOdhi nivruththi) is also bound to continue for all times, both the times here in this world and the times to come after reaching his magnificent SrIvaikuNtam.
Introduction: Is there scope for such selfish thoughts about the soul’s selfish enjoyment there, where none of the (human) faults do not exist?
- “marundhE nangaL bhOga magizhchchikku”, ennA ninRadhiRE.
மூ:184. ”மருந்தே நாங்கள் போக மகிழ்ச்சிக்கு”, என்னாநின்றதிறே.
AzhvAr said, “marundhE nangaL bhOga magizhchchikku”.
vyAkhyAnam: That is, the AzhvAr pAsuram means, the celestial personalities praise him: “Oh our lord! You are so good to us that you have yourself become an antidote for our excessive happiness that leads to self-conscious desire for taking that enjoyment as ours”. These are the words of the nithyasUris who are always with him, in his service, and so there is scope for self-indulgence in this happiness which necessitates this prayer for them. Thus it is established this prayer is for all times. That is why while defining mukthas, it is said: “nama ithyEva vAdhina:” (they always say not for us, nama:) denying this self indulgence.
Thus, purushakAra (agency of recommendation), nithya yOga (its inseparable togetherness), vAthsalya (the characteristics arising out of it, like vAthsalya etc.,), dhivya mangaLa vigraha (His resplendent auspicious body) which highlights these qualities, upAyathva (the nature of being the means to attain it), upAya svIkAra (accepting that as the means), the recipient for that service is the divine couple, sarvasSEshithva (the absolute supremacy of that divine couple), and kainkarya virOdhi nivruththi (nature of service to them, and removal of obstacles to this) have been described.
Thus mAmunigal vyAkhyAnam for dhvaya prakaraNam.
emperumAnAr, lOkAchArya, jIyar thiruvadigalE SaraNam.
adiyen sadagopa ramanuja dasan
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