srImadh varavaramunayE nama:
srI vAnAchala mahAmunayE nama:
During the times of separation from emperumAn, one can sustain themselves by meditating on the divine auspicious qualities of bhagavAn. But in his presence, we cannot take our eyes and thoughts of him. There is nothing worse than focussing on some thing else in his presence.
தந்தாமையறியாவிட்டால் ஆப்தர்வாயிலே கேட்டறியவேணும்.
Translator's note: jIvAthmA is the eternal servitor of bhagavAn. He is also different from the body. If one does not understand this, an AchAryan should be approached. Aptha means trustworthy source. An AchAryan coming in the spiritual lineage from bhagavAn himself is the most trustworthy source since they fully depend on sAsthram and is himself self-realized to explain the essential principles to others. krishNa explains this in bhagavath gIthA 4.34 "thadh vidhdhi pranNipAthEna pari prachnEna sEvayA, upadhEkshanthi thE gyAnam gyAninas thathva dharchiNa:" (தத் வித்தி ப்ரணிபாதேந பரி ப்ரச்நேன ஸேவயா, உபதேக்ஷந்தி தே ஜ்ஞாநம் ஜ்ஞாநிநஸ் தத்வ தர்சிந:) - Approach a knowlegable persons (AchAryan), worship him and serve him. Such realized soul will show you the truth since he has seen it.
Arthan means the ones who cannot sustain himself in this material world and suffers like being in fire. Only for such persons who are fully surrendered to bhagavAn and want to be immediately relieved from samsAram, the goal will be achieved.
புருஷகாரம் முன்னாகத் தன்பக்கல் புகுந்தார்க்குத் தன் திருவுள்ளமிரங்கும்.
Translator's note: purushakAram means "the act which makes a noble man fulfill his commitments and justifies his auspicious qualities" - here it is explained in context of srI mahAlakshmi who ensures that bhagavAn accepts the jIvAthmAs inspite of the jIvAthmAs having committed so much sins. By accepting such jIvAthmAs, bhagavAn's auspicious qualities such as krupai (mercy), vAthsalyam (motherly forbearance), etc becomes manifested (its always there - but srI mahAlakshmi brings them out). It is an act of recommendation by pirAtti. When we approach bhagavAn without that recommendation, bhagavAn's other quality of being neutral towards all jIvAthmAs and giving the result based on jIvAthmAs action may be manifested since bhagavAn is supremely independent. That is why it is always recommended to approach bhagavAn through pirAtti. piLLai lOkAchAryar explains this in mumukshuppadi beautifully through an example.
ஸம்ஸாரி முக்தனானால் அவனுடைய லீலோபகரணமும் போகோபகரணமும் ஸமமாய்த் தோற்றக்கடவது. ஆகாராந்தரமான ஸ்ம்ருதியில்லையே. ததீயத்வாகாரத்தாலே நித்ய விபூதியோடொக்கத் தோற்றுமத்தனை.
When a samsAri (jIvAthmA who is bound in this material world) becomes mukthan (freed from material clutches and reaches paramapadham), for such persons, material world (tool for his pastime) and spiritual world (tool for his true enjoyment) will look the same. Since, the mukthAthmA's thoughts are no longer driven by karmA, he does not distinguish between spiritual and material world as both are properties of bhagavAn and fully under his control.
Once the jIvAthma's true nature/identity is understood, "I - the jIvAthmA, am not the body but the soul" and "I am an eternal servitor of bhagavAn" will be firmly established.
When we are separated from the one who is dear to us, everything will look like that person.
mElvizhundhAn maiyaldhanin vIRu
மாறன் பெண்ணிலைமையாய்க்காதல் பித்தேறி
எண்ணிடில் முன் போலி முதலான பொருளை அவனாய் நினைந்து
மேல்விழுந்தான் மையல்தனின் வீறு.
kathayanthas cha mAm nithyam thushyanthi cha ramanthi cha
கதயந்தச் ச மாம் நித்யம் துஷ்யந்தி ச ரமந்தி ச
தன்னையொழிந்த வஸ்துக்களெல்லாவற்றுக்கும் கோடி விகாரத்தைப் பண்ணி அவிக்ருதனாயிருப்பான் ஒருவனிறே ஈச்வரன்.