SrI: SrImathE SatakOpAya nama: SrImathE rAmAnujAya nama: SrImath varavaramunayE nama: SrI vAnAchala mahAmunayE nama:
avathArikai (Introduction)
When asked “Are these the only identity? What about the village, clan etc?” nAyanAr explains …
chUrNikai 35
oru thalaiyil grAmakulAdhi vyapadhESam kulam tharum ennum mAsil kudip pazhiyenRu padhiyAgak kOyilil vAzhum enbargaL
Simple Explanation
While karma nishtas identify themselves with their village, clan etc, kainkarya nishtas ignore these considering these to be worthless and identify themselves with dhivyadhESams.
vyAkyAnam (Commentary)
That is – on one side, there are karma nishtars who identify themselves with native village, clan etc which are body based. On the other side, there are kainkarya nishta6s, due to acquiring knowledge about the relationship with bhagavAn as said in periya thirumozhi 1.1.8 “kulam tharum” (The divine name, nArAyaNa will grant birth in a great clan), consider such body based identity to be a defect since this servitor clan has no such defects and be free from hurdles for SEshathvam such as ahankAram (considering body to be self) as said in mUnRAm thiruvandhAdhi 10 “mAsil kudi” (clan which is free from defect), will identify themselves with dhivyadhESams which have connection with bhagavAn as said in nAchchiyAr thirumozhi 8.9 “vEngadaththaip padhiyAgi vAzhvIrgAL!” (Oh those who have thiruvEngadam as your abode) and periyAzhwAr thirumozhi 5.1.3 “kOyilil vAzhum vaittaNavan” (resident of your temple). This is symbolic of identifying oneself in relation with bhagavAn and bhagavAn’s possessions.
SrI vishNu purANam “EkAnthI vyapadhEshtavyO naiva grAma kulAdhibhi: | vishNunA vyapadhEshtavyas thasya sarvam sa Eva hi ||” (A prapanna should not be identified by his native village, clan etc. Is he not known by his relationship with vishNu? For him, everything such as native village, clan etc is vishNu only).
adiyen sarathy ramanuja dasan
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