PramEya sEkaram-3

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Sri Parthasarathi thunai

 

Srimathe ramanujaya Namaha

 

Srimad Vara Vara munayE Namaha

 

Sri vanAchala mahA munayE Namaha

 

 

 

PRAMEYA SEKARAM

 

**On holding on to the siddhOpayam one now becomes eligible under the category

"aham smarAmi" -He need not do the last thinking (anthima smrithi) instead the

emperuman does the same on his behalf

 

 

 

For bhakthas anthima smrithi is very important declares emperuman in his

bhagavat geetha. Whatever the jeevatma thinks at the last moment before death

will be the result obtained by him. But in his six words to ramanuja

devaperumal says, "anthima smrithi varjanam"(No need of anthima smrithi) How can

emperuman himself contradict his words? There is no contradiction. The

statements are not meant for same category of people. The first bhagavat geetha

sloka is for bhakthas and the words of devaperumal refer to prapannas. In both

cases, anthima smrithi (Last thought) is ofcourse there. For bhakthas, it is

their responsibility whereas in the case of prapannas the responsibility lies on

the heads of emperuman himself and hence in varaha charama sloka the lord

declares, "aham smarAmi mat bhaktham nayAmi paramAm gathim" Here mat bhaktham

refers to prapannas. On behalf of those who have surrendered emperuman does the

last thinking.

 

 

 

** Then the bootha sareera (the physical body in this world) embraces the

sooshma sareera (a body that cannot be seen)

 

 

 

The jeevatma originally possesses a sooshma sareera (a invisible body). When it

comes to this world the jeevatma enters into a physical body here made of blood

and skin. After death, the jeevatma sheds the bootha sareera here and goes to

the upper worlds with the sooshma sareera.

 

 

 

**Now the jeevatma is blessed with the darshan of the divine lord

 

 

 

Emperuman at thirumogoor is fondly adorned as "vazhithunai kala mega perumal" by

our azhvars and acharyas. Since only this perumal comes to the rescue of the

lost jeevatma who suffers without knowing the way to moksha. "tala tAmarai

tadamanivayal thirumOgoor nAlumEvi nangamarindhu nindru asurarai tagarkkum

thOlum nAngudai surikuzhal kamalak kaN kanivAi kAla mEgaththai andri

maRRondrilam gadhiyE"[thiruvaimozhi 10-1-1]

 

 

 

**Due to the divine grace of emperuman the route to paramapadam is now clearly

visible

 

 

 

When the clouds are dark it is clear that there is going to be a heavy downpour.

Azhvar calls emperuman as kAlamEgam to show that emperuman like the dark clouds

is an embodiment of divine grace waiting to shower magnanimously on the jeevatma

all his krupai. When emperuman the king of the divine world himself comes to

show the way there is no surprise that the way will be easily visible.

 

 

 

(To be continued)

 

 

 

LokacharyAya guravE Krishna pAdasya soonavE I

 

SamsAra bhOgi sandhasta jeevajeevAtavE namaha II

 

 

 

vAzhi vulagAsiriyan vAzhiavan mannukulam

 

vAzhi mudumpai ennum mAnagaram-vAzhi

 

manan soozhindha pErinbha malgu migu nallAr

 

enansoozh indhirukkum eruppu"

 

 

 

Azhvar emperumAnAr Jeeyer thiruvadigalE sharaNam

 

Adiyen ramanuja dAsee

 

Sumithra Varadarjan