SrI: SrImathE SatakOpAya nama: SrImathE rAmAnujAya nama: SrImadh varavaramunayE nama:
Thus, piLLai lOkAchAryar explained his statement of prapaththi not having restrictions based on place, time etc. Further, he is explaining the statement of prapaththi having vishaya niyamam (restriction based on the entity towards whom the surrender is performed).
vishaya niyamamAvadhu – guNa pUrthiyuLLa idamE vishayamAgai; pUrthiyuLLadhum archAvathAraththilE.
Restriction based on the object of surrender is – the one who is being complete in all qualities being the object of surrender; such completeness is present in archAvathAram (deity forms).
vishaya niyamAmavadhu …
guNa pUrthi uLLavidamE vishayamAgai – Among the five forms of bhagavAn viz para (form in paramapadham), vyUha (form in kshIrAbdhi), vibhava (incarnations), antharyAmi (in-dwelling super-soul) and archA (deity forms), the form which is having qualities such as saulabhyam (easy approachability) is the object of surrender.
When asked where is such completeness of qualities, piLLai lOkAchAryar says “pUrthi uLLadhum archAvathAraththilE“. The completeness of qualities in archAvathAram cannot be fully explained even by the naturally omniscient bhagavAn as said in pAdhma samhithA “archAvathAra vishayE mayApyuththEchathasthathA | ukthA guNA na SakyanthE vakthum varshaSathairapi ||” (Even if anyone tries to speak for hundred years, it is not possible to explain the qualities of archAvathAram. Even I cannot briefly explain the qualities of archAvathAram [since it is infinitely vast]).
adiyen sarathy ramanuja dasan
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