SrI: SrImathE SatakOpAya nama: SrImathE rAmAnujAya nama: SrImadh varavaramunayE nama:
As seen in the previously explained personalities such as dharmaputhra as said in sUthram 32 “dharmaputhrAdhigaLum“, prapaththi is performed as a means; it is read along as said in karma yOgam, gyAna yOgam, bhathi yOgam and prapaththi, as means; SAsthrams highlight prapaththi as upAyam as said in lakshmI thanthram “yathyEna kAma kAmEna nAsAdhayam sAdhanAntharai: | mumukshuNA yathsAnkyEna yOgEna nacha bhakthitha: || prApyathE paramam dhAma yathO nAvarthathE puna: | thEna thEnApyathE thaththath nyAsEnaiva mahAmunE | paramAthmAcha thEnaiva sAdhyathE purushOththama: ||” (Due to their desire, the prayer which is accomplished for mumukshus, such desire cannot be accomplished through any other means; it can neither be accomplished by sAnkhya yOgam nor by bhakthi yOgam; the reason for which one attains the ultimate paramapadham from where one will never return, oh sage! Such goal can be attained by nyAsa (Surrender) only. He is attaining the sarvESvaran who is purushOththama and paramAthmA, through such prapaththi only) and in 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); due to these reasons, prapaththi has the qualification to be considered as upAyam (means); to eliminate such thought, piLLai lOkAchArya is mercifully explaining many aspects subsequently; among those, first, he is showing the shame which will occur if prapaththi is considered as upAyam.
idhu thannaip pArththAl, pithAvukkup puthran ezhuththu vAngumAppOlE iruppadhonRu.
If we analyse prapaththi, it appears to be similar to a son getting a guarantee document for protection from his father.
idhu thannai …
idhu thannaip pArththAl
That is – if we consider the prapaththi which is done by the chEthana (soul) towards ISvaran (lord), as the upAyam. Alternatively – without adding any further words, it can be thought as – if we analyse the prapaththi which is done as the cause for ISvaran protecting the chEthana; in either case, the meaning is the same.
pithA puthran ezhuththu vAngumAppOlE iruppadhonRu
Being the progenitor and well-wisher, even when the son does not realise, the father protects him; from such father, if the son requests a written document guaranteeing his protection, it will lead to disgrace for the relationship between the father and the son; similarly, this prapaththi will cause disgrace for the relationship between bhagavAn who is the reason for the existence of the chEthana, who protects the chEthana in all situations, and who is indicated by akAra (the letter “a” which emphasises rakshakathvam (protection) and chEthana who is indicated by makAra (the letter “ma” which emphasises sentient being).
Having the name of the protector imprinted on one’s chest.
adiyen sarathy ramanuja dasan
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