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
[Non-text portions of this message have been removed]
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