charamOpAya nirNayam – conclusion

In the last 3 articles (https://granthams.koyil.org/2012/12/charamopaya-nirnayam-ramanujar-our-saviour-1/,  https://granthams.koyil.org/2012/12/charamopaya-nirnayam-ramanujar-our-saviour-2/, https://granthams.koyil.org/2012/12/charamopaya-nirnayam-ramanujar-our-saviour-3/)
we have fully enjoyed emperumAnAr‘s uththArakathvam. Now, we will continue
on with the concluding section of this wonderful grantham.


Note: This concluding section is fully based on many pAsurams from thiruvangathu amudhanAr’s rAmAnusa nURRanthAdhi. This divine prabhandham was incorporated in to 4000 dhivya prabhandham by our pUrvAchAryas based on the thiruvuLLam of namperumAL himself who ordered this prabhandham to be recited in front of him during the procession in thiruvarangam streets. amudhanAr’s faith towards emperumAnAr is extra-ordinary and the overwhelming emotions of him towards emperumAnAr can be understood by studying this rAmAnusa nURRanthAdhi. This prabhandham is called prapanna gAyathri – which means it must be recited atleast once a day (and preferably meditated upon all the time) by all srivaishNavas just like the gAyathri manthram which is mandatory for brAhmaNa, kshathriya and vaishyas every day. With this brief introduction for this final section, let us continue enjoying the same now.

Thus, emperumAnAr is ascertained by everyone as the uththAraka AchAryan, is a special incarnation and is the most merciful AchAryan. For the srivaishnavas who are in charama parva nishtai, i.e., who have taken shelter of such great AchAryan emperumAnAr and are fully confident that emperumAnAr is the upAyam (means) and upEyam (goal):

• the residing place is where the srivaishnavas who are attached to emperumAnAr, happily glorify him. This is explained by amudhanAr 105th pAsuram as “irAmANuchanaith thozhum periyOr ezhuNdhiraiththAdum idam adiyEnukku iruppidamE” (இராமாநுசனைத் தொழும் பெரியோர் எழுந்திரைத்தாடும் இடம் அடியேனுக்கு இருப்பிடமே) meaning my place of residence is where the most knowledgable srivaishnavas who constantly glorify emperumAnAr live.
• the object of daily anubhavam while in this samsAram is constant meditation on the divine qualities of emperumAnAr. This is explained in the 94th pAsuram as “uvaNtharuNthEn avan chIranRi yAnonRum uL magizhNthE” (உவந்தருந்தேன் அவன் சீரன்றி யானொன்றும் உள் மகிழ்ந்தே) meaning I will not willingly enjoy anything other than emperumAnAr’s divine qualities. So, this establishes that our enjoyable object is emperumAnAr’s divine qualities only. This is also explained in the 2nd pAsuram as “irAmANuchan mikka chIlamallAl uLLAthen NenYchu” (இராமாநுசன் மிக்க சீலமல்லால் உள்ளாதென் நெஞ்சு) meaning emperumAnAr’s limitless divine qualities  are to be made the object of pleasure for charamAdhikAris (one who are in AchArya nishtai). 
• what is to be avoided is associating with persons who do not enjoy meditating on emperumAnAr‘s glowing divine qualities. This is explained in 15th pAsuram as “irAmANuchan than piRanGgiya chIr chArA manicharaich chErEn enakkenna thAzhviniyE” (இராமாநுசன் தன் பிறங்கிய சீர் சாரா மனிசரைச் சேரேன் எனக்கென்ன தாழ்வினியே) meaning since I dont mingle/associate with the ones who dont enjoy/glorify emperumAnAr’s limitless divine qualities, I have no defects. By saying that “I have no defects by not associating with such people”, it clearly implies that “we will have defects if we associate with such people”. When the ones who are related to emperumAnAr associate with the ones who dont have the relationship with emperumAnAr, it will affect the svarUpam.
• the object of speech/recitation is the glories of emperumAnAr always. This is explained in the 28th pAsuram as “irAmANuchan pugazhanRi envAy konYchip paravakillAthu” (இராமாநுசன் புகழன்றி என்வாய் கொஞ்சிப் பரவகில்லாது) meaning my mouth will happily speak nothing but the greatness of rAmAnujar.
• the object of meditation is emperumAnAr’s lotus feet only. This is explained in the 35th pAsuram as “irAmANuchan mannu mAmalarththAL ayarEn” (இராமாநுசன் மன்னு மாமலர்த்தாள் அயரேன்) meaning I will never forget rAmAnujar’s lotus feet. In the same pAsuram, it is said that “aruvinai ennai evvARu inRu adarppathuvE” (அருவினை என்னை எவ்வாறு இன்று அடர்ப்பதுவே) which means that constant meditation on emperumAnAr’s lotus feet will drive away all my sins. It is also implied that forgetting emperumAnAr‘s lotus feet is undesirable.
• svarUpam is to constantly pray for loving service and subservience to srivaishnavas who are surrendered to emperumAnAr. This is explained in the 107th pAsuram “unthonNdargatkE anbuRRirukkumpadi ennaiyAkki anGgAtpaduththE” (உன்தொண்டர்கட்கே அன்புற்றிருக்கும்படி என்னையாக்கி அங்காட்படுத்தே) meaning bless me with attachment towards srivaishnavas who are fully surrendered to you and engage me in their service.
• should consider emperumAnAr’s divine qualities of his divine form (vigraham) as the means to sustain oneself. This is explained in the 104th pAsuram as “unthan meyyil piRanGgiya chIranRi vEnNdilan yAn … ivvaruL NI cheyyil dharippan irAmAnucha” (உன்தன் மெய்யில் பிறங்கிய சீரன்றி வேண்டிலன் யான் … இவ்வருள் நீ செய்யில் தரிப்பன் இராமாநுச) meaning I do not need anything but the divine qualities of your vigraham (form) like saundharyam (beauty), etc and when you do not bless me with that I will not be able to sustain myself.
• should perform all kinds of services without any fault by mind , words and action to srivaishnavas who have full faith in emperumAnAr‘s divine names. This is explained in the 80th pAsuram as “irAmANuchan thiruNAmam Namba vallAr thiRaththai … cheyvan chOrvinRiyE” (இராமாநுசன் திருநாமம் நம்ப வல்லார் திறத்தை … செய்வன் சோர்வின்றியே). It is also shown that for the ones who does not have the faith in the divine names of emperumAnAr, it will be very difficult to accomplish the ultimate goal. This is explained in the 46th pAsuram as “irAmANuchan thiruNAmam Nambik kallAr agalidaththOr ethu pERenRu kAmipparE” (இராமாநுசன் திருநாமம் நம்பிக் கல்லார் அகலிடத்தோர் எது பேறென்று காமிப்பரே) meaning the people of this world who does not have faith in his divine names will be searching for the ultimate goal for ever.

amudhanAr compiled and recited all of these pAsurams during emperumAnAr’s physical presence in srIrangam and since emperumAnAr (and namperumAL) approved these principles, they are established without any doubt. This is seen in:


sathyam
sathyam puNas sathyam yathirAjO jagathguru:
sa Eva sarvalOkANAm udhdharthA NAthra samchaya:

ஸத்யம் ஸத்யம் புநஸ் ஸத்யம் யதிராஜோ ஜகத்குரு:
ஸ ஏவ ஸர்வலோகாநாம் உத்தர்தா நாத்ர ஸம்சய:

I promise 3 times (emphasis) that yathirAjar is the AchAryan for the whole
universe. He is the saviour for everyone and there is no doubt about this.


As shown in the 62nd pAsuram as “irAmANuchan mannu mAmalarththAL poruNthANilaiyudaip punmaiyinOrkku onRum Nanmai cheyyA peruNdhEvaraip paravum periyOr tham kazhal pidiththE” (இராமாநுசன் மன்னு மாமலர்த்தாள் பொருந்தாநிலையுடைப் புன்மையினோர்க்கு ஒன்றும் நன்மை செய்யா பெருந்தேவரைப் பரவும் பெரியோர் தம் கழல் பிடித்தே), the unfortunate people who does not take shelter of the most worshippable and enjoyable lotus feet of emperumAnAr will suffer in this samsAram for ever and the ones who have taken shelter of the lotus feet of emperumAnAr will have all their desires accomplished.



Thus ends the translation for charamOpAya nirNayam.


nAyanArAchAn piLLai thiruvadigaLE charaNam
periyavAchAn piLLai thiruvadigaLE charaNam
AzhwAr emperumAnAr jIyar thiruvadigaLE charaNam 
jIyar
thiruvadigaLE charaNam
AchAryan thiruvadigaLE charaNam 

adiyen sarathy ramanuja dasan

Notes:

Original text of this grantham can be read at: https://docs.google.com/open?id=0ByVemcKfGLucS1NQajNnR04yeDg.
All articles of this series can be read at: https://granthams.koyil.org/charamopaya-nirnayam-english/.
ebook containing all the articles in this series – https://docs.google.com/open?id=0ByVemcKfGLucVHc2cVFfZHA4c0k. 

archived in https://granthams.koyil.org, also visit https://acharyas.koyil.org.