SrI: SrImathE SatakOpAya nama: SrImathE rAmAnujAya nama: SrImadh varavaramunayE nama:
avathArikai (Introduction)
When asked “If bhagavAn protects expecting the permission of chEthana, would that permission not become the sAdhanam (means)?” piLLai lOkAchAryar mercifully responds.
sUthram 64
ellA upAyaththukkum podhuvAgaiyAlum, chaithanya kAryamAgaiyAlum, prApthi dhaSaiyilium anuvarthikkaiyAlum, svarUpAthirEki allAmaiyAlum, achith vyAvruththi vEshaththai sAdhanamAkka oNNAdhu.
Simple Explanation
Since this permission is common for all upAyams, since it is an effect of having consciousness, since it occurs even after attaining the result, since it is not contrary to the true nature of the self, this aspect which differentiates the chEthana from achith (matter), cannot be considered as the means.
vyAkyAnam (Commentary)
ellA …
ellA upAyaththukkum podhu
For anyone who is pursuing material enjoyment or liberation, when told “You have to pursue this upAyam (means)”, he can pursue it only after saying “I will do” in the form of granting permission for the pursuit; this permission is common for all means. With this, it is clearly explained that this permission/acceptance is only adhikAri viSEshaNam (an attribute of a prapanna) and nowhere will it be considered as the means.
chaithanya kAryam
While being protected is common for both chEthana (sentient being) and achEthana (insentient being), unlike achEthana which is devoid of knowledge and is not qualified to realise the protection given by bhagavAn, as chEthana has knowledge and is hence qualified to realise the protection given by bhagavAn, such acceptance is only a result of such knowledge. With this, it is clear that this acceptance will not be considered as sAdhana, since it is present only due to being a chEthana.
prApthi dhaSaiyilum anuvarththikkai
Not just in upAya dhaSai (while pursuing bhagavAn as means), but also during upEya dhaSai (while serving bhagavAn after reaching him), wherever he accepts the service of the chEthana according to his love towards the chEthana, chEthana would accept that thinking “Your highness should accept me as per your divine heart”. With this, it is explained that if this acceptance is considered as the sAdhanam, it would stop when the result was attained.
svarUpa athirEki allAmai
As “the SEshabhUtha (servitor) agreeing with whatever the SEshi does” matches the SEshathvam (servitude) and pArathanthryam (total dependence), this acceptance is not contrary to the true nature of the chEthana, but it is natural for the true nature of the chEthana. With this, it is explained that if the acceptance is considered as a separate sAdhanam, it would have been contrary to the true nature of the chEthana.
achith vyAvruththa vEsham
Due to gyAthruthvam (having knowledge), the state of AthmA is different from achith which is devoid of any knowledge. Here, such state is the acceptance which is a result of having knowledge.
sAdhanamAkka oNNAdhu
Since there are many such reasons to explain the asAdhanathvam (not being means) of this acceptance, it cannot be said as the sAdhanam.
If considered as “achith vyAvruththi vEsham“, the meaning would be – this permission/acceptance which is in the form of the differentiating factor of having knowledge in chEthana in comparison to achith which is devoid of knowledge.
adiyen sarathy ramanuja dasan
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