SrI: SrImathE SatakOpAya nama: SrImathE rAmAnujAya nama: SrImadh varavaramunayE nama:
ஸ்ரீ முமுக்ஷுப்படி மூலமும், மாமுனிகள் வ்யாக்யானமும்
sUthram – 251
Introduction: Now he describes the word “sarva”.
thruNachchEdha kaNdUyanAdhigaLaippOlE prakruthi vAsanaiyAlE anuvarthikkumavai enna, lOkApavAdha bhIthiyAlum,karuNaiyAlum, kalakkaththAlum seyyumavai enna, ellAvaRRaiyum ninaikkiRadhu.
த்ருணச்சேத கண்டூயநாதிகளைப்போலே ப்ரக்ருதி வாஸனையாலே அநுவர்த்திக்குமவையென்ன, லோகாபவாதபீதியாலும், கருணையாலும், கலக்கத்தாலும் செய்யுமவையென்ன, எல்லாவற்றையும் நினைக்கிறது.
Simple meaning: All acts like splitting a blade of grass or scratching the skin, which are practiced due to the scent of nature, or acts performed due to fear for the criticism of the society or compassion, or confusion of the mind, are considered here.
vyAkhyAnam: That is, post surrender sins, practiced unconsciously out of natural instinct like breaking splinters or scratching the skin, daily and periodical rituals performed out of fear for societal chiding, or performing them for pity that ordinary folks may emulate us and get degraded by non-observance of these, or entering into acts already given up with renewed faith in them due to confusion out of rajas/thamas or carrying out the act of surrendering again – all these are considered here.
sUthram – 252
Introduction: Such acts, even when performed without considering them to be the means (sAdhanabudhdhi), will be counted so, says lOkAchArya:
‘unmaththa pravruththikku grAmaprApthipOlE thyajiththa upAyangaLilE ivai anvithangaLAmO?’ enRu ninaikka vENdA
‘உந்மத்தப்ரவ்ருத்திக்கு க்ராம ப்ராப்திபோலே த்யஜித்த உபாயங்களிலே இவை அந்விதங்களாமோ?’ என்று நினைக்கவேண்டா.
Simple meaning: One need not think, like a confused mad man also reaching his desired destination, whether these also be part of the means (upAyas) he gave up.
vyAkhyAnam: That is, sometimes even a bewildered man with confused memory reaches the village by reaching some place where from he reaches the correct destination. “So, what was given up consciously for fear of their being the means, can become the consciously adopted means. Just like a pebble thrown up necessarily falls on the earth (due to gravitation), even if they are practiced with great sense of humility, they do become genesis for sin”, lOkAchArya has himself said in “thani charamam”.
sUthram – 253
Introduction: Be that as it may, what is the fault in re-surrendering?
kalangi upAya budhdhyA paNNum prapaththiyum pAthagaththOduokkum.
கலங்கி உபாயபுத்த்யா பண்ணும் ப்ரபத்தியும் பாதகத்தோடு ஒக்கும்.
Simple meaning: Surrender (prapaththi) performed consciously as a means, again, out of confusion, also equals sin.
vyAkhyAnam: That is, without knowing the real disposition of surrender (prapaththi), which does not countenance a repetition of itself and remains content with one time observance, if we do it out of mental turbulence or confusion, as a means for our end, or fulfilment of non-attained desire, such act is also a sin, as stated in vishNu dharmam 66-71: “atha pAthaka bhIthasthvam” – if you are afraid of carrying out sins (such as carrying out other upAyas…).
sUthram – 254
Introduction: Next he moves to the fourth word, giving the meaning for the word, “mokshayishyAmi”.
mOkshaishyAmi – mukthanAmpadi paNNakkadavEn
மோக்ஷயிஷ்யாமி- முக்தனாம்படி பண்ணக்கடவேன்.
Simple meaning: ‘mOkshayishyAmi’ – I will make you eligible for mOksha (liberation).
vyAkhyAnam: That is, I will make you relieved from all these.
sUthram – 255
Introduction: Now he gives the meaning for the “Nich”.
NichchAlE – nAnum vENdA, nIyum vENdA, avai thannadaiyE vittuppOngAN engiRAn.
ணிச்சாலே- நானும் வேண்டா, நீயும் வேண்டா, அவை தன்னடையே விட்டுப்போங்காணென்கிறான்.
Simple meaning: He says that by the term “Nich”, they will run off on their own, they do not need either you or me.
vyAkhyAnam: That is, by the usage of “Nich” in the term “ishyAmi”, he indicates that not only will he be the reliever, he will also relieve as the user for such relief. He indicates:”For this neither need you make any prayer nor need I make any effort. They will run off on their own because of the very fact that you have surrendered unto me, even without leaving a trace” just as it has been said in periyathiruvandhAdhi pAsuram 54 “kAnO orungiRRu kaNdilamAl” (we do not know as to where they disappeared, perhaps in the forest)
sUthram – 256
Introduction: Now lOkAchArya describes the reason for his statement as afore:
ennudaiya nigraha palamAy vandhavai nAniranginAl kidakkumO? engai.
என்னுடைய நிக்ரஹ பலமாய்வந்தவை நானிரங்கினால் கிடக்குமோ? என்கை.
Simple meaning: Can that which came as the result of my anger on you, continue when I am compassionate toward you?
vyAkhyAnam: That is, sins multiplying like the mushrooms in the waste, are, though suffocating, being momentary, die quickly and the sentient also forgets as he is ignorant; but, as omniscient, I witness each and every act of these and make him suffer for his acts; yet, will they sustain when I shower my grace on him as antidote?
sUthram – 257
Introduction: He explains how these sins dissolve on their own:
anAdhikAlam pApangaLaik kaNdu nI patta pAttai avaithAm padumpadi paNNugiREn.
அநாதி காலம் பாபங்களைக் கண்டு நீ பட்ட பாட்டை அவைதாம் படும்படி பண்ணுகிறேன்.
Simple meaning: The strife you had gone through for ages seeing these sins, will now be experienced by them.
vyAkhyAnam: That is, for ages you have been shuddering with the sins clouding you. But since you have now surrendered to me and have gained a regal status, I will make them shudder at your status. This has been explained by lOkAchArya in his “thani charamam” thus: “Making them run away on their own would mean, removing them as if they never existed; even if they are remembered, looking at self’s intrinsic nature, they will go as if they were in a dream; thought of those aspects would not cause any sorrow” which is apt to be remembered here.
sUthram – 258
Introduction: In “mOkshayishyAmi” he describes a special meaning.
ini un kaiyilum unnaik kAttith thArEn; enudambil azhukkai nAnE pOkkikkoLLEnO?
இனி உன் கையிலும் உன்னைக்காட்டித்தாரேன். என்னுடம்பிலழுக்கை நானே போக்கிக்கொள்ளேனோ?
Simple meaning: Now on I would not expose you to your own care also; can’t I clean the dirt on my body?
vyAkhyAnam: That is, because all these days you have been engaged in your own protection, I felt, ‘ He is on his own’; but once you sought my refuge and became dependent on me, as you are part of my body, I shall not leave you to make your own efforts to get rid of the sins; but I shall cleanse the dirt which is in the form of ignorance (avidhyA) to make it known that both the effort and the results are mine.
What lOkAchArya stated briefly in Sriya:pathipadi, and in detail in paranthapadi and thanicharamam are to be remembered here:
“Quelling the obstacles (virOdhi nivruththi) and granting the desired are two separate aspects and yet stating one includes the other also and therefore it was not stated. In the bhagavath gIthA SlOkam 9-34 ‘mAmEvaishyasi’ (you will attain only me), this was stated and so, was left out here. Also for the means suggested earlier there is no other gain and so it is left. But why talk of resolving the obstacle (virOdhi nivruththi)? That is because, if the obstacle is resolved, gain is sure to follow”.
sUthram – 259
Introduction: Next he describes the final word, “mASucha:”.
mA Sucha:”- ‘nI un kAryaththilE adhikariyAmaiyAlum, nAn un kAryaththilE adhikariththukkoNdu pOrugaiyAlum, unakku SOka nimiththam illaikAN’ enRu avanudaiya SOka nivruththiyaip paNNikkodukkiRAn.
மாஶுச:- ‘நீ உன் கார்யத்திலே அதிகரியாமையாலும், நான் உன்கார்யத்திலே அதிகரித்துக் கொண்டு போருகையாலும், உனக்கு ஶோக நிமித்தம் இல்லை காண்’என்று அவனுடைய ஶோகநிவ்ருத்தியை பண்ணிக் கொடுக்கிறான்.
Simple meaning: mASucha: ISvaran gives him (arjuna) relief from grief: “as you are not engaged in your act, and since I am engaged in your act, you have no scope for sorrow”.
vyAkhyAnam: That is, if you are engaged in your act on your own, you are bound to worry, wondering “what can I do?” If I am not engaged in your act, you are bound to worry that I am inattentive to you and so you are at disadvantage; but now for both the effort and result, you have realised that your responsibility does not exist due to your subjucation to me, and my svAmithva over you; and in your protection, both the effort and result are mine. Since I am engaged in removing your obstacles and providing you protection, you have no scope for grieving.
Thus he provides the antidote to arjuna’s sorrow.
Thus, he described how the nature of both the saviour and saved have been shown through the terms “aham” and “thvA” and how sorrow was dispelled.
sUthram – 260
Introduction: Now on, he describes how he dispelled the sorrow by detailing the nature of himself, the remover, and the pApas which are removed.
nivarthaka svarUpaththaich cholli, nivarthyangaL unnaivandhu mElidAdhenRu solli, unakku SOka nimiththam illaikAN engiRAn.
நிவர்த்தக ஸ்வரூபத்தைச் சொல்லி, நிவர்த்யங்கள் உன்னை வந்துமேலிடாதென்று சொல்லி, உனக்கு ஶோக நிமித்தம் இல்லை காண் என்கிறான்.
Simple meaning: He assures, “you have no reason for grief”, detailing the nature of the expeller (of the obstacles), and saying obstacles shall now not hinder you.
vyAkhyAnam: That is, he says, showing his qualities such as omniscience found in “aham”, by which he is the dispeller of all the sins (indicated by the “Nich” in “mOkshayishyAmi”) which run away on their own, because the sentient has sought only him as his refuge, “mASucha:” as you have no reason for grief.
adiyen sadagopa ramanuja dasan
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