SrI: SrImathE SatakOpAya nama: SrImathE rAmAnujAya nama: SrImath varavaramunayE nama: SrI vAnAchala mahAmunayE nama:
avathArikai (Introduction)
When asked “But even for those who are engaged in kainkaryam, there is SEshathvam and bhOkthtruthvam, what is the purpose for that”, the answer is given here.
chUrNikai 25
muRpAdarkku kriyAngamAnavai iraNdum seyal thIrndhAr vruththiyil svanirbandham aRukkum
Simple Explanation
This SEshathvam and bhOkthruthvam which are limbs of the kriyA (upAsanam) of the former (those who are well versed in SAsthram), will eliminate the scope for self-enjoyment for those who have given up self-effort.
vyAkyAnam (Commentary)
That is – upAsakas are known as SAsthris and are mentioned first; for them, bhOkthruthvam will propel them towards efforts to attain the enjoyment; that too, the effort should be taken with clear knowledge about AthmA, SEshathvam is also required; the first step in upAsana is karma (rituals) and these two, SEshathvam and bhOkthruthvam help the karma right from its beginning and be as its limbs; both of those will [explained further]
As said in nAnmugan thiruvandhAdhi 88 “seyal thIrach chindhiththu vAzhvAr” (only those who comtemplate to live understanding the basic nature that there is nothing that we need to do (pravruththi) as means), prapannas who think “emperumAn is the controller, there is nothing to be done by the AthmA”, abandoned engagement in the means; in their acts of kainkaryam, both of these (SEshathvam and bhOkthruthvam) will only follow bhagavAn’s pleasure and avoid any of their restriction [expectation].
As said in SrI bhAshyam “paragatha athiSaya AdhAnEchchaya upAdhEyathvamEva yasya svarUpam sa SEsha: paraSSEshI” (That which is exclusively present for the glory of another entity is servitor, other entity is the master), the SEshathvam which is there to glorify the lord, will eliminate any restriction which comes out of AthmA’s desire.
Now, bhOkthruthvam, not putting any restriction based on AthmA’s desire is – since this bhOkthruthvam is of the AthmA who has understood pArathanthryam and bhOgyathA, this bhOkthruthvam is not for self’s enjoyment but for bhagavAn’s enjoyment.
As said by nampiLLai “Anandham avan prIthiyaith thuLir ezhuppa“, AthmA’s bhOkthruthvam is to kindle bhagavAn’s pleasure. That is why one who set out to give joy to bhagavAn based on self enjoyment as said in thaiththirIya upanshath “aham annam aham annam” (I am to be enjoyed; I am to be enjoyed by bhagavAn), is also enjoying as said in the same place “aham annAdha:, aham annAdha:” (I am enjoying, I am enjoying bhagavAn), showing AthmA’s enjoyment also. When this is not the case, bhagavAn’s joyful interaction would not appear to be with a chEthana (sentient, who can respond). Considering all of these, nAyanAr has said “vruththiyil svanirbandham aRukkum” (Eliminated scope for self-enjoyment).
adiyen sarathy ramanuja dasan
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