SrI: SrImathE SatakOpAya nama: SrImathE rAmAnujAya nama: SrImadh varavaramunayE nama:
Subsequently, in this context, the merciful statement of pirAtti (SrI mahAlakshmi) who is the mother of the whole universe and who is most well-wishing, is explained by piLLai lOkAchAryar.
“idham SaraNam agyAnAm”
“This [prapaththi] is the means for the ignorant …”
lakshmi thanthram 17.100 “idham SaraNam agyAnAm idham Eva vijAnathAm | idham thithIrshathAm pAram idham Anandhyam ichchathAm ||” [This is the upAyam (means) for the ignorant; this is the upAyam for the wise ones as well; this is the upAyam for those who desire to cross over the ocean of samsAra; this is the upAyam for those who desire to get the blissful experience of bhagavAn as well).
In this SlOkam, idham implies SaraNAgathi which was explained previously in lakshmi thanthram 17.19 “apAyOpAya nirmukthA madhyamAm sthithim AsthithA | SaraNAgathi agriyaishA samsArArNava thAriNi ||” (Is this SaraNAgathi (prapaththi – surrender) not the upAyam for those who are crossing over the ocean of samsAra and who are fixated on giving up other upAyams which was highlighted in nama: in ashtAksharam). [In samskrutha grammar, iyam is used for feminine gender nouns and idham is used for neutral gender nouns. SaraNAgathi is a feminine gender noun. SaraNam is a neutral gender noun] Here, the difference in gender is due to idham pointing to SaraNam.
Since, agyar (ignorant) and sarvagyar (knowledgeable) are explicitly mentioned, the subsequently identified category should be considered as bhakthi paravaSar. Here, “idham thithIrshathAm pAram” implies the urge in having the unfavourable aspects removed immediately. “Anandhyam ichchathAm” implies that they will not sustain themselves without attaining the complete experience of bhagavAn which is apt for the true nature of the self. These two aspects (urge for removal of unfavourable aspects and desire to experience bhagavAn fully) are a result of ultimate bhakthi. bhakthi pAravaSyam (being bound by overwhelming devotion) will lead to inability to engage in other upAyams and inability to tolerate the delay for anishta nivruththi (removal of unfavourable aspects) and ishta prApthi (attainment of the desire); among these, the inability to tolerate the delay is explained in this SlOkam. But previously, in sUthram 43, bhakthi pAravaSyam was explained as the cause for inability to engage in other upAyams. Can this SlOkam be quoted as pramANam (authentic proof) for that? As this SlOkam is a proof to highlight the presence of three types of personalities, this can be quoted to prove that point. [As seen in previous sUthram] While explaining the three types of personalities in the SlOkam “avidhyAtha:”, though there were two different view points on those who are having gyAnAdhikyam (abundance of knowledge), the SlOkam was quoted to establish the presence of three personalities. Same principle can be applied here also.
adiyen sarathy ramanuja dasan
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