Oh Ethiraja,
you were born in this world to help the mortals attain salvation.
There is nobody in this world except myself in doing wicked acts
and there is nobody in this world except you in condoning all
sins committed by mortals. Hence take pity on my poorself.
The essence of this sentiment is
echoed by Alavandar vide his Srisukthi
"thathaHam thvathruthE nNa
nNaathavaan,mathruthE thvam dhayanNeeyavaan nNasa"
Erumbi Appa, Mamunigal's disciple,
in his memorable work "Charama Guru Nirnayam" containing
Purvacharya's quotations proclaiming Ethiraja as the world preceptor
cites the following sloka.
"Sathyam sathyam punNaSSathyam
yathiraajO jagathguru:
Sa eva Sarva lOkanNaamuththarththaa nNaathraSamsaya:"
(42)
Oh Ethiraja,
when I am in distress under the influence of the five sensory
organs, I think of you and weep. Kindly save me from this distress.
There are five Jnana Indrias and
five Karma Indrias. These are responsible for the ills of the
mortals in this earth. How these control the mortals is explained
by Kaliyan in periyathirumozhi (7-7-9) vide
"kOvaay aivar en meykkudi
ERi". Nammazhvar also echoes identical sentiments in thiruvyaymozhi
(7-1-6) vide Srisukthi; "viNaNuLaar perumaaRku adimai seyvaaraiyum
seRum aimpulannivai en seyyaa, maRRu nNeeyum vittaal"-
(43)
Complete detachment
from the materialistic world is essential for attainment of Moksha.
I do not possess even a little bit of detachment. The result
is the aspiration for the attainment of Moksha is absent. Under
these circumstances how can I find fault with Ethiraja? How can
he help me?
This stanza explains how MM is
perturbed. All along his aspiration to attain Moksha was vividly
described in various ways. Here he refers to the fact of absence
of that wish. It should not be confused as contradictory. He
refers to this aspect as it is the general tendency and is afraid
whether such a thing may overtake him and hence the reconciliation
of helplessness of Ethiraja to liberate him. In this context
attention is invited to the sentiments expressed by Nammalwar
vide his Srisukthi; "kodu ulagam kaattEl (thiruvaymozhi
4-9-7) and kaliyan in periya thirumozhi (6.3.8)" vaanNulagath
theLinNdhE enRu eyvathu"
(44)
Lakshmi Narayana
(Lord of Lakshmi) is omnipresent ie. present everywhere. He is
present in both living and lifeless entities. There is no place
beyond his reach and outside his realm of knowledge. Hence there
is no place, which is secret and dark as far as He is concerned.
Those who know this will obstain from doing any evil, Those who
do not know this truth will think certain places are dark and
certain places are secretive and hence commit all sorts of sins
out of desire for sensuary pleasures.
A peculiarity is noticeable in
this stanza. There is no direct reference to Ethiraja. MM intends
to convey that Ethiraja and his devotees belong to the First
category mentioned above. They know the presence of Lord everywhere
and hence will obstain from doing any sinful act.ie.By the grace
of Ethiraja, His devotees will not indulge in sinful acts under
the deluge of secrecy and darkness as they realize the all pervading
presence of the Lord everywhere.
(45)
Oh Mind! We
are referred to as Nara and the link Lord has with us from time
immemorial gives him the title of Narayana. It is the Acharya
who taught us this link for our salvation. You bear this in mind
and utter the same incessently by way of gratitude.
Here MM explains the role of Acharya
and urges that we realise our link with the Lord by His teachings
only. But for the Acharya, we may not obtain the salvation. Atma
that cannot be destroyed is refered to as Naras. Their association
with the Lord is eternal. Atma is devoted to the Lord. This aspect
is echoed by Periazhvar vide his Srisukthi, "thirumalE nNaanumunakkup
pazhavadiyEn"
thiruvaaymozhippiLLai theevinaiyOndhammaik
(46)
Oh Mind! It
was Srisailesha, our Acharya in order to liberate us, (we the
eternal sinners) taught us the esence of Acharya Bhakthi and
diverted us towards Ramanuja to be his devotees.
Here MM pays his gratitude towards
his Acharya and recalls his role in diverting all towards Ethiraja
who is the Paramacharya. Incidentally the supremacy of Acharya
Bhakthi over Bhagavath bhakthi is indicated as salvation is impossible
but for the Acharya.
kattaLaik kaliththurai
(47)
People should not
stay in the place where"Ramanujaya Namaha" is not recited
day and night. Only such people who do not associate are fit
to receive our kaingaryam. People who do not recite "Ramanujaya
Namaha"are like beasts and are unfit to be reckoned in any
manner.
As already illustrated, Ramanaujaya
Namaha is MM's dwayanusandhanam. Kaliyan says, "nNaLLiruL
iravum pagalum nNaan azhaippan nNaarayaNaa ennum nNaamam".
An echo of the same is expressed in this stanza with the difference
of Ramanuja setting substituted.
(48)
Ramanuja saved
this world from Kalipurusha's troubles. Hence we must bow before
the feet of Ramanuja. Those who are not devotees as mentioned
above are unfit to be remembered, are unfit to be talked about
and are unfit to be seen. My head will not bow before them. Such
thoughts are bestowed on us by the grace of Lord Ranganatha.
The extinction of Kali after the
Avatar of Ramanuja is referred by Amudanar in Ramanuja Nooranthaathi
vide "iRanNthathu vengali"(49). The same sentiment
is echoed by Parasara Bhattar in Sri Rangaraja Stavam vide sloka,
Oh! People of
this world if you want to avoid getting drowned in this hell
of samsara, you become devotees of Ramanuja, our fatherly personality.
You chant daily Ramanuja Nootranthaadhi composed by Amudhanar.
You associate yourself with the devotees of Ramanuja. Then Moksha
is within easy reach.
MM quotes here Kaliyan's Srisukthi,
nNanNthaa nNaragaththazhunNthaa vagai" while referring to
this eternal world of Hell. To be freed from this situation MM
prescribes three ways as described in the stanza. In these three
ways of Mano vak kayam' we will conquer the travails of samsara
and attain Moksha.
(50)
Oh sinners!
You are born in this world of samsara repeatedly as you had been
wasting your time by wicked acts. If only you bestowed your thoughts
in chanting the holy name of Ramanuja, Moksha, which is not easily
accessible even by sages who do penance from time immemorial,
will be easily attained by you by the grace of Ramanuja.
The greatness of uttering thirunNaamam
has beeen described already. MM prescribes this simple remedy
to escape the cycle of " punaraipi jananam punarapi maraNam".
How time should be spent is prescribed in another stanza to follow.
(41)
(42)
(43)
(44)
(45)
(46)
(47)
(48)
(49)
(50)