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Translated by Smt Sumithra Varadarajan
On holding on to the siddhOpayam one now becomes eligible under the category "aham smarAmi" - He need not do the last thinking (anthima smrithi) instead the emperuman does the same on his behalf.
For bhakthas anthima smrithi is very important declares emperuman in his bhagavat geetha. Whatever the jeevatma thinks at the last moment before death will be the result obtained by him. But in his six words to ramanuja devaperumal says, "anthima smrithi varjanam" (No need of anthima smrithi). How can emperuman himself contradict his words? There is no contradiction. The statements are not meant for same category of people. The first bhagavat geetha sloka is for bhakthas and the words of devaperumal refer to prapannas. In both cases, anthima smrithi (Last thought) is ofcourse there. For bhakthas, it is their responsibility whereas in the case of prapannas the responsibility lies on the heads of emperuman himself and hence in varaha charama sloka the lord declares, "aham smarAmi mat bhaktham nayAmi paramAm gathim" Here mat bhaktham refers to prapannas. On behalf of those who have surrendered emperuman does the last thinking.
Then the bootha sareera (the physical body in this world) embraces the sookshma sareera (a body that cannot be seen).
The jeevatma originally possesses a sookshma sareera (an invisible body). When it comes to this world the jeevatma enters into a physical body here made of blood and skin. After death, the jeevatma sheds the bootha sareera here and goes to the upper worlds with the sookshma sareera.
Now the jeevatma is blessed with the darshan of the divine lord.
Emperuman at thirumogoor is fondly adorned as "vazhithunai kala mega perumal" by our azhvars and acharyas. Since only this perumal comes to the rescue of the lost jeevatma who suffers without knowing the way to moksha. "tala tAmarai tadamanivayal thirumOgoor nAlumEvi nangamarindhu nindru asurarai tagarkkum thOlum nAngudai surikuzhal kamalak kaN kanivAi kAla mEgaththai andri maRRondrilam gadhiyE" [thiruvaimozhi 10-1-1].
Due to the divine grace of emperuman the route to paramapadam is now clearly visible.
When the clouds are dark it is clear that there is going to be a heavy downpour. Azhvar calls emperuman as kAlamEgam to show that emperuman like the dark clouds is an embodiment of divine grace waiting to shower magnanimously on the jeevatma all his krupai. When emperuman the king of the divine world himself comes to show the way there is no surprise that the way will be easily visible.