SrI: SrImathE SatakOpAya nama: SrImathE rAmAnujAya nama: SrImath varavaramunayE nama: SrI vAnAchala mahAmunayE nama:
avathArikai (Introduction)
When asked “Why are you saying like this? Isn’t he only saying that there is no known good deeds of his? What if bhagavAn accepted him due to his unknown/incidental good deeds?” nAyanAr explains
chUrNikai 107
munnIr vAzhndhAr sUttum kOvai Azhi engiRa sAkshAthkrutha svapara vruththAntharkku yAdhruchchikAdhigaL uNdAgil thOnRum.
Simple Explanation
For the one who has visualised self and others’ activities as said in thiruvAimozhi 3.2.1 “munnIr“, thiruvAimozhi 4.1.6 “vAzhndhAr“, thiruviruththam 21 “sUttum“, thiruvAimozhi 4.3.1 “kOvai” and thiruvAimozhi 7.4.1 “Azhi“, if there were incidental goodness in self, that will be observable.
vyAkyAnam (Commentary)
That is –
- Starting with thiruvAimozhi 3.2.1 “munnIr gyAlam padaiththa em mugil vaNNanE” (Oh emperumAn who created the universe that has 3 types of water), sarvESvaran performed jagath srushti (creation of this universe) with the purpose of uplifting these jIvAthmAs by providing them senses and body, with which they can surrender unto his lotus feet as said in SrI vishNu thathvam 6 “vichithrA dhEha sampaththi: ISvarAya nivEdhithum l pUrvamEva kruthA brahman hastha pAdhAdhi samyuthA ll” (Oh brAhmaNa! This strange body, which is together with hands and legs, and which is like a wealth, has been created to be proffered to sarvESvaran, in the earliest time itself); but instead of surrendering unto him with the body given by him to me, I followed its way and remained in samsAram. This is activity related to self (AzhwAr).
- Starting with thiruvAimozhi 4.1.6 “vAzhndhArgaL” (Those who lived), other than saying that the life of those who lived in the past was similar to bubbles in great rain, where they became destroyed gradually and fell to the lowest places, there is no one who lived forever. This is activity related to those who lived a wealthy life in the past [in this samsAra].
- Starting with thiruviruththam 21 “sUttu nan mAlaigaL” (the good garlands which are to be worn), as the residents of paramapadham carry the materials for thiruvArAdhanam [divine worship], and perform that kainkaryam, ignoring that, bhagavAn desired for butter and incarnated in SrI gOkulam for that. This is activity related to those who reside in paramapadham.
- Starting with thiruvAimozhi 4.3.1 “kOvai vAyAL poruttu” (For the sake of the red-lipped lady) – seeing the activities relating to eliminating hurdles in incarnations such as SrI rAma, krishNa et al which are from distant past, in present as if seeing it in such places and such time, AzhwAr says “Though I did not care for you when you were eliminating the enemies, you are having my heart etc as your instruments for enjoyment and are madly in love towards me”. This is activity related to bhagavAn.
- Starting with thiruvAimozhi 7.4.1 “Azhi ezha” (As the divine chakra rise up to the front) – AzhwAr perfectly speaks about measuring the worlds, churning the ocean, lifting the earth, consuming the worlds, conducting the mahAbhAratha war, killing of hiraNya, vanquishing rAvaNa, severing bANAsura’s shoulders, creation of the world and lifting up the gOvardhana mountain. This is activity related to bhagavAn.
As AzhwAr mercifully visualises all of these aspects without any difficulty, there is nothing unknown to him. Hence if there are any incidental good deeds in him which made ISvaran accept him, just as the other aspects, that would have been revealed to him as well. With this – it is explained that – if such aspects were revealed to him, he would have mercifully spoken about them; since AzhwAr did not speak about those and since AzhwAr has spoken many statements identifying bhagavAn’s unconditional acceptance, no such good deeds were present in him before bhagavAn’s acceptance.
adiyen sarathy ramanuja dasan
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