SaraNAgati Gadhyam : Part XII: ChurNikai 16-18

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SrI:

 

Dear AchArya RaamAnuja SampradhAyins:

 

16. Prayer answered : (Redemption) Text of the Lord's Response

 

yEvambhUta mathkaimkaryaprAptyupAyatayA avaklupta-samastavastu-viheenOpi , ananata-tadhvirOdhi pApAkrAntOapi ananata madhapachArayuktOapi , ananta madheeyApachArayuktOapi , ananta asahyApachAra-yuktOapi , yEtath-kArya-kAraNabhUta anAdhi vipareetAhankAra vimUDaatma-svabhaavOapi , yEtadhubhaya-

kArya-kAraNabhUta anAdhi vipareetavAsanA-samBaddhOapi yEtadhanuguNa Prakruti-viSEshasamBaddhOapi , yEtanmUla AadhyAtmika Aadhibhoudhika Aadhidhaiviaka Sukhadukkha tadh-hEtu tadhitarOpakshaNeeya vishayAnubhava jn~ana- sankOcharoopa maccharaNAravindhayugaLa eikAntikAtyantika parabhakti Para jn~Ana Paramabhakti-vignapratihatOapi , yEnakEnApi prakArENa dhvyavaktA thvam , kEvalam madheeyayaiva dayayA , niSSEshavinashta-sahEtuka maccharaNAravindhayugala eikAntikAtyantika parabhakti parajn~Ana paramabhakti vigna:, MathprasAdhalaBdha maccharAravindhavindhayugaLa eikAntikAtyantika Parabhakti parajn~Ana paramabhakti mathprasAdhdEva sAkshAtkruta yathAvasthita

matsvaroopa-roopa-guNa-vibhUti leelOpakaraNavistAra: aparOkshasiddha-manniyAmyatA maddhAsyaikarasAtmasvabhAvatmasavroopa:, madhEkAnubhava: , maddhasyaikapriya: , paripoorNAanvarata nityaviSadhatama ananyaprayOjana anavadhikAtiSayapriya ,madhanubhavajanita anavadhiukAtiSaya preetikArita sSEshAvasthOchita aSEshaSEshataikaratiroopa nityakinkarO bhaava !

 

yEvambhUtOsi !

 

Translation of the Text

 

{ Then the Lord answers the prayer and says to the devotee}

 

You may not have all the requisite qualifications for attaining the state of being in my such service; you may even be beset with sins which stand in your way (of attaining My service) you may have sinned grievously against Me or against My people

(BhagavatAs) or committed un to me extremely grievous wrongs unforgivable.Your disposition may be such a disposition which hides Me from your vision,i.e., AhankAra which is the cause and result of the above sins . You may be even affected by beginningless and perverted impressions and tendencies ( inherited from previous births) which are the cause and result of your sins and of AhankAra. You may be connected with Prakriti ( the cause of the above All ). You may be even set upon by by obstructions to Para bhakti , Para Jn~Ana and Parama Bhakti--a Bhakti constant and one pointed towards the lotus like feet of Mine , the obstructions for which are due to the enjoyment of external (Material) things , which in turn are the objects of pleasure and sorrow or of neither: caused by bodily organs and outside objects ( of the earth or divine) , all these due to connection with Prakriti.

 

However, you have somehow or other uttered the words of dhvaya mantra. By My mere Dayaa , you will be freed completely from the obstructions to Para Bhakti , Para Jn~Ana , Parama Bhakti and their causes. You will also by My grace obtain Para Bhakti , Para Jn~Ana and Parama Bhakti and be favoured with the direct vision of Me , My form , My attributes , My vibhUtis and also of Moola Prakruti , which is My playground. You will also realize directly and clearly your own nature ( innate quality) , i.e., being in ever service to Me and be controlled by Me . Then , finding your enjoyment only in Me only and desirous of serving Me only and experiencing such enjoyment ( as stated above) full clear , eternal , with no goal other than Me and extremely pleasant , you will be My servant for ever and ever as stated above.Take it that you have become My servant as described above .

 

Commentary :In response to the Prayer , the Lord grants the prayer by the passage following :-- "yEvambhUta --heenOapi", conveys in substance the purport of the meaning of the first Paadha of the charama slOka , "Sarva dharmAn parityajya ". Avaklupta means injuncted by the SaastraS--" Samasta Vastu viheena: " means though not qualiifed by having performed Karma, Jn~Ana and bhakti yOgAs and not acquired the subsidiary qualifications mentioned in the Geetaa ( AmAnitvam). "Viheena" conveys the idea that he devotee had already given up all dharmAs as implied in the ThyAga in the charama slOka.By the words " ananta, etc" , it is sought to convey the idea ingrained in the preposition " Pari" in "parityAga" ( Pari means completely). In fact, the helpless Prapanna is unable to perform the three yogAs on account of his inability ( to do it even in the future).These sinful karmAs , which are enemies of salvation are so heinous in character that he has lost all hopes of being able to perform the yOgAs at anytime in the future. All this is conveyed by the prefix "Pari Yetat Kaarya KaaraNa bhUta" denotes the NyAya, " the Tree from the seed ", each is Kaarya and KaaraNa also.The adjective " Vipareeta" is in connection with " ahankAra" , but some varieties of them (e.g., that body is the soul) . For some kinds of AhankAra are not objectionable. (e.g.,I am Brahman , i.e., That Brahman is the indweller in me"). This is also found in theSruti (Atha Atha: Ahankaara AadESa:).

 

" VimooDA Aatma Swaabhava: " The nature of Aatman ( Finite soul) is service-ship. This is hidden from the Jeeva . "Ubhaya Kaarya Kaarana"--ubhaya denotes both sin and ignorance ( Sukha dukka taddhEtu:) : All understandable things not fit to be enjoyed.

 

" Jn~Ana sankOcha: " Ignorance of the true nature of ParamAtman and JeevAtman . This ignorance and the enjoyment of material objects are the obstructions ( Vigna) stated later on . "yEna kEnApi PrakArENa" : whether as a person in a hurry to attain Moksha (arthA) or one who is willing to delay ( till the end of his life) .

" Kevalam" --only by My grace and Mercy irrespective of the feeling of anxiety or repentance of the devotee . "yEva" in Madheeya yEva is used to emphasize that only His grace is responsible for the devotees' salvation and Madheeya connotes that He does not need any other agency for showing His grace. "VisthAra:" is used to show that when the devotee gets the direct vision of God , it is not only of some of His qualities but all of them .

 

Thus far the word NarayaNa has been expounded. Next follows the description of the status of Jeeva , at the Moksha --a status which is naturally his - in the passage beginning ith aparOksha.

 

Manniyaamyatva includes bothideas about ParamAthman --pervasiveness and support by Him of . " Oh Gargi , Sun , Moon , etc., and are supported by Him and controlled by Him .Thus , the idea that Jeevan is independent (of Him) is excluded.

 

MadEkha anubhava: Generally , a man follows actions , which are in conformity with the status in which he considers himself to be. Here, when a devotee thinks himself to be the servant of the Lord , he engages himself in worship , etc., and thus enjoys Him. yEka emphasizes that the service is directed only to Him and not to anything or anybody else.

 

Maddh dhAsya yEka Priya: Service to Him is pleasurable because the Lord is so high that He desrves all the wordship that one can give Him .yEka emphasizes that the devotee will not desire for anything else but service.

 

yEvam bhUtOsi is in answer to aquestion arising in the mind of the devotee (SrI RaamAnujA) as to when should the date of service start ? The past tense denotes that you have already become one or can be at anytime desired. This is the great boon and gain.

 

17. AadhyAtmika -aadhibhoudhika-aadhidhaivika-dukkavignagandharahitas-thvam dhavayamarthAnusandhAnEna saha sadhaivam vaktA yAvacchareerapAtam atriva SrIrangE SukhamAsva

 

SareerapAdhasamayE tu kEvalam madheeyaiva dayayA atiprabhuddh: mAmEvalOkayan aprachyuta-poorvasamskAra-manOratha: , jeerNamiva vastram sukhEn imAm prakrutim sthUlasookshama roopAm visrujya , tadhAneemEva matprasAdhalaBdham-ccharaNAravindhayugalaikAntikAtyantika-parabhakti Parajn~Ana paramabhaktikruta paripoorNAnavarata nityaviSatamAnanyaprayOjana anavadhikAtiSayapriya madhanubhavasthvam TathAvidhamadhanubhava-janita anavadhikAtiSaya -preetikArita aSEshavasthOchita aSEshaSEshataikaratiroopa nityakinkarO bhavishyasi

 

17. Translation of the Text

 

Thus relieved and not troubled by the obstructions in the least degree which are the cause of worldly or divine griefs and sorrows , always uttering dhvaya mantra with full understanding of its meaning and significance , You shall reside in Srirangam till the body falls to the ground(death).

 

You will , by My grace , attain true knowledge with no dimunition of your capacities of consciousness of desires ( to go to heaven) and shaking off easily the mortal coil

(body) both physical and subtle , you will at once attain the privilege of constant and ever service (as stated above).

 

17. Commentary

 

Then follow directions by the Lord as to how the devotee should conduct himself or arrange to spend the rest of the days of his life .

 

Dukka and Vigna connote the same thing. The investigation into meaning of dhvayaa and recitation of it are prescribed to avoid any attachment to material things. If even for a minute , there is a vacant interval in this action , room will be given to the three kinds of afflictions. This meditation does not help as a means to Moksha; in fact , the mere utterance of dhvayaa will do.This is however mentioned not as compulsory act to be performed but only as a way of spending the time fruitfully.

 

Srirangam means not merely Srirangam but includes any place favored by Gods and godly men . Till when--till the body falls.

 

kEvalam: Even if the jeeva does not do anything, "dayaayaiva " yEva here indicates the complete effectiveness of His dayaa.

 

ati Prabudhda: implies that the knowledge gained during one's lifetime is to be compared to darkness.The dawning of spitiual knowledge starts after the Finite soul rests on ParamAtman. In the case of the devotees practising Bhakti yOga , the last reminiscences ( antima smaraNam) should be gained by them In the case of a Prapnna however, he may ( at the time ofhis death) be like a log of wood , a piece of stone,etc., yet Iswara will remembers him and favours him with high spiritual knowledge , when his soul rests in Him . The finite soul enters on its journey towards Iswara by the light shown by Him . The word "Maam" refers to Iswara with His natural personality , resplendent form , His attributes and His vibhUtis. yEva indicates that at that time the jeeva is not disturbed by any other thoughts .

 

avalOkayan: Having a direct vision of Iswara , aprachyuta denotes a person with the full and undiminished impression on the memory produced by the teachings of Acharya etc., and the desire to attain Iswara .

 

Tadaaneem yEva without delay--directly the bonds of prakriti are released .

 

18. Assurance by the Lord

 

maa tE bhUtatra samSaya:

 

anrutam nOktapoorvam mE na cha vakshyE kadhAchana

 

RaamO dhvirnAbhibhAshatE

 

sakrutEva prapannAya Tavaasmeeti cha yAchatE

abhayam sarvabhUtEbhyO dadhAmyEtat vratam Mama

 

SarvadharmAn partityjya MaamEkam SaraNam vraja

aham thvAm sarvapApEbhyO mokshayishyAmi maa Sucha:

 

iti mayayiva hiuktam

 

atastvam Tava tatvatO madhajn~AnadarSana prAptishu nissamSaya: sukhamAsva

 

antyakAlE smrutiryAtu tava kainkaryakAritA

tAmEnAm bhagavannadhya krriyamANam kurushva mE

 

18. Translation of the Text

 

(Assurance by the Lord) Entertain no doubt about it. " I have never uttered nor shall I ever utter a falsehood". Raama never speaks in two voices. " Have I not already given the assurance?". " Him who even once bows to Me saying that I am Thine , I grant him shelter and protection from all evils . This is My vow. Renounce all dharmAs and surrender unto Me only. I shall save you from all sins. Do n't grieve ."

Therefore , you may rest free of doubt of fear in the matter of obtaining

true knowledge about Me , True realization and attainment of Me."

 

18. Commentary:

 

maa tE bhUt atra samsaya: These are words of assurance that what was said already is not mere words of consolation .

 

anrtutam etc., : the first quotation says that He never tells a lie . The second is just to confirm the assurance . He has given before sakrudEva etc., The assurance is for the whole world .

 

{ The quotations are from the RaamAyaNa and Mahaa Bharataa , first by Raama and the other by KrishNa} .

 

ata: Tvam-- What may be attained by Bhakti yOga can also be attained by Prapatti is indicated by these and the words following "Rest is assured and peaceful mind".

 

Sukham aaswa-- A question is raised here as to whether Jn~Ana referred to in the passage is one to be acquired and hereafter. No, the Jn~Ana has been gained already by the teachings of the AcharyAs and that Jn~Ana is true knowledge . Just as that knowledge is true and truly attained , the next stages of direct vision and absolute attainment are certain; rest assured.

 

( Here , NigamAnta Desika gives the solution in a different way --Jn~Ana referred to here is the confirmation of that knowledge acquired from AchAryaas unimpaired).

 

Thus ends the commentary by SrutaprakAsa AchArya on SaraNaagati Gadhyam of

Bhagavath RaamAnujaa .

Srimath Azhagiya Singar ThiruvadigaLE SaraNam ,

DhAsan , Oppiliappan Koil VaradAchAri Sadagopan

 

 

 

Achaarya RaamAnujar ThirvadikaLE SaraNam

DhAsan , Oppiliappan Koil VaradAchri Sadagopan

 

Srimate Sri Laksminrisimha Divya Paduka SevakaSrivan Satakopa Sri Narayana Yatindra Mahadesikaya Nama: