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Oppiliappan List Archive: Message 00063 Nov 2005

 
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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

 

 

 



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





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