SrI: SrImathE SatakOpAya nama: SrImathE rAmAnujAya nama: SrImadh varavaramunayE nama:
ஸ்ரீ முமுக்ஷுப்படி மூலமும், மாமுனிகள் வ்யாக்யானமும்
sUthram – 241
Introduction: Now, he summarises the meaning of first half by recapitulation:
Aga, thyAjyaththaichcholli, thyAga prakAraththaich cholli, paRRappadum upAyaththaich cholli, upAya nairapEkshyam solli, upAyathvam solli, upAya svIkAram sollugiRadhu.
ஆக, த்யாஜ்யத்தைச் சொல்லி, த்யாகப்ரகாரத்தைச் சொல்லி, பற்றப்படும்உபாயத்தைச் சொல்லி, உபாயநைரபேக்ஷ்யஞ்சொல்லி, உபாயத்வஞ்சொல்லி, உபாய ஸ்வீகாரம் சொல்லுகிறது.
Simple meaning: Thus, stating what is to be given up, the manner of such giving up, stating the means (upAya) accepted, detailing how this means does not expect any prerequisite, stating the object of means (upAyathva), and acceptance of means (upAya svIkAram), lOkAchAryar ends the first half of the SlOka.
vyAkhyAnam: That is, in the first half, ‘sarvadharmAn’ states what is to be given up, ‘parithyajya’ states the manner of giving up, ‘mAm’ states the means accepted, ‘Ekam’ states the means does not require any prerequisite, ‘Saranam’ states the object of upAya, and ‘vraja’ states acceptance of means.
sUthram – 242
Introduction: Then he proceeds to give the meaning for the second half and starts with the first word ‘aham’.
“aham”.
அஹம்.
Simple meaning: aham – I [first person].
sUthram – 243
Introduction: In this second half, he details ISvaran’s own acts (in protection).
svakruthyaththai aruLichcheygiRAn.
ஸ்வக்ருத்யத்தை அருளிச்செய்கிறான்.
Simple meaning: He describes his own act.
vyAkhyAnam: The first half mentioned the act of the entity who surrenders. It is here that he details ISvaran’s acts as he is the personage of means (upAyabhUtha).
sUthram – 244
Introduction: Now he proceeds to give the meaning for this word.
sarvagyanAy, sarvaSakthiyAy prApthanAna nAn.
ஸர்வஜ்ஞனாய், ஸர்வசக்தியாய், ப்ராப்தனான நான்.
Simple meaning: I, who am omniscient (sarvagyan), omnipotent (sarvaSakthan), the ultimate owner (prApthA)
vyAkhyAnam: That is, I, who am stated in the muNdakOpanishath 1-1-10 as;
“yassarvagyas sarvavith” – one who knows the basic nature and characteristics of everything
in svEthAsvathara upanishath 6-8 as
“parAsyaSakthi: vividhaiva SrUyathE” – about whom it is said that he has multi-fold powers.
Thus, one with all the capabilities, and being the SEshi (owner), he is the entity to be attained (prAptha).
sUthram – 245
Introduction: Leaving other qualities [for the term “aham”] lOkAchAryar shows the purpose of these qualities [sarvagyan and sarvaSakthan] for this word “aham”
ivan kIzh ninRa nilaiyum mEl pOkkadiyum aRigaikkum, aRindhapadiyE seydhu thalaikkattugaikkum EkAnthamAna guNa viSEshangaLaiyum, than pERAgach cheydhu thalaikkattugaikkudalAna bandha viSEshaththaiyum kAttugiRadhu.
இவன் கீழ்நின்ற நிலையும், மேல் போக்கடியும் அறிகைக்கும், அறிந்தபடியே செய்து தலைக்கட்டுகைக்கும் ஏகாந்தமான குணவிசேஷங்களையும், தன் பேறாகச் செய்து தலைக்கட்டுகைக்கு ஈடான பந்த விஶேஷத்தையும் காட்டுகிறது.
Simple meaning: By this he shows what was the earlier status of this sentient, to know what will be his future, to favour him as he knows, to display his special characteristics for this end and then to do all these as his gain because of the special relationship he has with the sentient.
vyAkhyAnam: That is, when ISvaran removes the hurdles and grants the desired for this sentient, to know his earlier status and the path he shall tread now on, and to grant him all the things as known, the qualities of sarvagyan (omniscient) and sarvaSakthan (omnipotent) are required. When ISvaran fulfils the desires of the sentient, he does not do this as sentient’s desires but his own [ISvaran’s]. The distinguished connection between the owner (ISvaran) and the owned (sentient) is brought out by this term.
Just like in the case of ‘mAm’ [seen earlier], where characteristics suitable for surrendering were shining brightly, in the case of ‘aham’, characteristics exclusive for accomplishing the act shine brightly [gyAnam and Sakthi]. Just as surrender shall not be possible without vAthsalya etc, act of protection also does not take place without gyAna and Sakthi. Mentioning gyAna, Sakthi and prApthi includes pUrthi (completeness in qualities) also [If ISvaran does not have pUrthi, it would mean that he has some desires left unfulfilled and that he would expect the sentient to fulfil those in return for granting him his benefit’ But this runs counter to his quality of nairapEkshyam. Hence, ISvaran has pUrthi, in all h is qualities].
sUthram – 246
Introduction: In the case of “mAm” ISvaran showed his pArathanthriyam (dependence) since he was a charioteer there. Here, he shows the exact opposite of that, viz. svAthanthriyam (independence), which shines well in this term aham’.”
thanakkAgak koNda sArathya vEshaththai avanaiyittup pArAdhE thannaiyittup pArththu anjina achchamthIra, thAnAna thanmaiyai ‘aham’enRu kAttugiRAn.
தனக்காகக் கொண்ட ஸாரத்ய வேஷத்தை அவனையிட்டுப்பாராதே தன்னையிட்டுப்பார்த்து, அஞ்சின அச்சந்தீரத்தானான தன்மையை ‘அஹம்’ என்று காட்டுகிறான்.
vyAkhyAnam: That is, when ISvaran asked arjuna to seek him standing in his form as a charioteer, arjuna, instead of looking at him as ‘the omnipotent one has assumed this form for me, lowering himself because of his great characteristics’, looking at himself was worried thinking ‘for me he lowered himself so lowly, and asked me to give up all dharmas and surrender unto him. Now what will happen?’ To dispel his fear, he discloses to arjuna by ‘aham’ his real (yathAvasthitha) form that includes ‘svAdhIna thrividha chEthanAchEthana svarUpa sthithi pravruththi’ [this has been taken from rAmAnujar’s SaraNAgathi gadhyam to show ISvaran being the controller of all, which includes the three types of sentients (bhadhdha, muktha and nithya AthmAs, viz those who are still bound to samsAram, those who have got liberated from samsAram, and those who are always living in SrIvaikuNtam and do not have any .connection with samsAram), the three types of insentients (sudhdhva sathva, miSra thathva and kAlathathva, viz. purely good, mix of sathva, rajas and thamas entities, and the entity of time, respectively), controlling their existence, their status and their activities]
sUthram – 247
Introduction: He then describes that such a person becoming a dependent [being a charioteer] for him [arjuna], at his command, was also not because of his [ISvaran’s] intrinsic value.
kIzhil pArathanthryamum indha svAthanthryaththinudaiya ellai nilamiRE.
கீழில்பாரதந்த்ர்யமும் இந்த ஸ்வாதந்த்ர்யத்தினுடைய எல்லை நிலமிறே.
Simple meaning: This act of remaining at his command is also the pinnacle of his independence.
vyAkhyAnam: That is, his standing as a charioteer at his [arjuna’s] command, is also a display of his capacity to act independently, uncontrolled by any one.
sUthram – 248
Introduction: Next he describes the second word, ‘thvA’. He gives the meaning for it:
“thvA”– agyanAy, aSakthanAy, aprApthanAy, ennaiyE upAyamAgap paRRi irukkiRa unnai.
த்வா – அஜ்ஞனாய், அஶக்தனாய், அப்ராப்தனாய், என்னையே உபாயமாகப்பற்றியிருக்கிற உன்னை.
Simple meaning: thvA – you who have accepted me as your refuge, remaining ignorant (agyana), weak (aSaktha), not having right on yourself (aprAptha).
vyAkhyAnAm: That is, without the necessary knowledge to know your activities, even if they are known, not having the necessary strength to get them done, even if having the strength not having the power in protecting self. Since you are like this, you have foregone all dharmas and taken me, who has no expectation from you, as your upAyam.
sUthram – 249
Introduction: Then lOkAchAryA goes on to describe the third word, ‘sarvapApEbhya:’ As this is also composed of three parts, pApa, its plural (pApEbhya) and ‘sarva’, he gives meaning for all the three,
“sarva pApEbhya:”: – math prApthi prathibandhagangaL enRu yAvai yAvai sila pApangaLaik kuRiththu anjugiRAy, avvO pApangaL ellAvaRRil ninRum.
ஸர்வ பாபேப்ய: – மத்ப்ராப்தி ப்ரதிபந்தகங்கள் என்று யாவை யாவை சில பாபங்களைக் குறித்து அஞ்சுகிறாய், அவ்வோ பாபங்கள் எல்லாவற்றில்நின்றும்.
Simple meaning: “sarvapApEbhya:” – from whatever sins you are frightened of as obstructions for obtaining my grace, from all those sins.
vyAkhyAnam: That is, pApam – (sin) is that which is opposed to the desired things, and reason for obtaining the undesired. Since the context is mOksham, the undesired entities are those which are hurdles in attaining bhagavAn. Of these hurdles, those which oppose knowledge, taste and means (gyAna virOdhi, ruchi virOdhi and upAya virOdhi) have already been removed. The only opposing element now left is prApthivirOdhi(hurdles which prevent you from attaining me). Thus, all the sins which are hurdles in attaining bhagavAn, due to which you are fearful.
sUthram – 250
Introduction: He highlights the usage of plural here (sarva pApEbhya:).
“poyninRa gyAnamum pollA ozhukkum azhukkudambum” engiRapadiyE avidhyA karma vAsanA ruchi prakruthi sambanthangaLaich chollugiRadhu.
“பொய்ந்நின்ற ஞானமும்பொல்லாவொழுக்கும் அழுக்குடம்பும்” என்கிறபடியே அவித்யா கர்ம வாஸநா ருசி ப்ரக்ருதி ஸம்பந்தங்களைச் சொல்லுகிறது.
Simple meaning: Just as AzhwAr stated in thiruviruththam 1 “poy ninRa gyAnamum, pollA ozhukkum azhukkudambum” here he talks of connections of ignorance (avidhyA), sins (karma), scent (vAsana), taste (ruchi), nature (prakruthi).
vyAkhyAnam: That is, as stated by AzhwAr, “poy ninRa gyAnamum pollA ozhukkum azhukkudambum”:
- Because of the combination of creation and destruction (uthpaththi and vinASa), false idea about the insentient as the sentient,
- Manipulation of worldly acts from such mistaken notion of the body and soul,
- The connection with the body infested with flesh, blood, bones and faeces
- avidhyA is threefold: gyAna anudhaya (knowledge has not blossomed at all), anyathA gyAna (understanding one object for another), viparItha gyAna (mistaking the characteristics of an entity).
- karma (deeds), composed of both virtues and vices (puNya and pApa). For mOksha, puNya is equally to be forsaken like pApa just as it has been mentioned in muNdaka upanishath 3-1-3 “puNya pApa vidhUya” (casting aside both puNya and pApa)
- vAsanA: the scent of agyAna, karma, and prakruthi. All the three are multifarious by differences in contents.
- prakruthi sambandham is the connection with the insentient (achith) in gross (sthUla) and subtle (sUkshma) forms.
adiyen sadagopa ramanuja dasan
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