SrI: SrImathE SatakOpAya nama: SrImathE rAmAnujAya nama: SrImadh varavaramunayE nama:
Common Introduction for sUthrams 57, 58 and 59. To firmly establish anupAyathvam (not being the means) of prapaththi, piLLai lOkAchAryar explains the nature of sidhdhOpAyam (bhagavAn, the readily available means) and sAdhyOpAyam (other upAyams, which are to be established by individual’s efforts) and highlights the difference between prapaththi and those two types of upAyams.
upAyam thannaip poRukkum.
bhagavAn, the [real] upAyam will tolerate self (as upAyam).
upAyam … poRAdhu (till 59th sUthram)
upAyam thannaip poRukkum
If sarvESvaran who is sidhdhOpAyam, who is the independent grantor of desires and eliminator of hurdles, is mentioned as upAyam (means), he will fit that role. Just as upEyathvam (being the goal) is svarUpam (natural aspect) for bhagavAn, upAyathvam (being the means) is also svarUpam as said in SrI rangarAja sthavam uththara Sathakam 87 “upAyOpEyathvE thadhihathava thathvam na thu guNau” (Hence being upAyam (means) and upEyam (goal) are natural for you and not acquired qualities). It is said in mahAbhAratham AraNya parvam 86.26 “ yEcha vEdhavidhOviprA: yEchAdhyAthmavidhO janA: | thE vadhanthi mahAthmAnam krishNam dharmam sanAthanam ||” (Those who know the vEdhams and the scholars who are thorough in vEdhAntha, say that krishNa is the most ancient form of dharma), “SaraNyam SaraNam cha thvAm AhUr dhivyA maharshaya:” (The great sages with divine knowledge are saying you as the goal and the means) and in lakshmI thanthram “amrutham sAdhanam sAdhyam sampaSyanthi manIshiNa:” (Those great elders who have control over mind, are seeing you as the eternally ready means and goal).
As piLLai lOkAchAryar is only saying “thannaip poRukkum” (will tolerate self), it is implied that other upAyams are not tolerated. This sidhdhOpAyam (bhagavAn) cannot tolerate getting any help in any manner.
piLLai lOkAchAryar himself explained this principle in parandhapadi saying “Since this special means (bhagavAn) will not tolerate anything other than self, AnukUlya sankalpam (vowing to be favourable) etc are considered as a natural outcome like the sweat which occurs during beating of paddy, instead of being considered as limbs” [when they are said as limbs, then it implies that bhagavAn is depending on them, which does not match his nature]
[Six aspects starting with AnukUlya sankalpam –> AnukUlya sankalpam (vowing to be favourable), prAthikUlya varjanam (refraining from unfavourable acts), rakshiyathIthi viSvAsam (having strong faith on bhagavAn as protector), gOpthruthva varaNam (accepting bhagavAn as the means), kArpaNyam (being helpless), Athma nikshEpanam (offering the self)]
adiyen sarathy ramanuja dasan
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