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 Azhvar EmberumAnAr JeeyAr ThiruvadigalE Saranam http://www.vedics.net YAHOO! GROUPS LINKS
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