SrI: SrImathE SatakOpAya nama: SrImathE rAmAnujAya nama: SrImadh varavaramunayE nama:
When asked “Though prApaka (one who grants the result) is ISvara, isn’t it the chEthana who is the prApthA (one who attains the result) and prApthikku ugappAn (one who enjoys the result)? In such case, how can the chEthana’s thought be completely discarded in this manner?” piLLai lOkAchAryar mercifully responds.
Alternatively, as it is established that there is nothing on the part of the chEthana as upAyam and ISvara is the upAyam, chEthana being the one who attains the result and who enjoys the result also become void, and even those aspects belonging to bhagavAn are being established. Hence, piLLai lOkAchAryar mercifully concludes [this section] saying “prApthAvum prApakanum prApththikku ugappAnum avanE“.
prApthAvum prApakanum prApththikku ugappAnum avanE.
bhagavAn is the one who attains the result, who bestows the result and who enjoys the result.
bhagavAn being prApthA (one who attains) – as per the sva (belonging) – svAmi (owner) relationship which is natural as said in vishNu thathvam “svathvam Athmani sanjAtham svAmithvam brahmani sthitham” (The quality of being the belonging is inherently natural to the soul; the quality of being the owner is inherently natural to the brahmam), just as an owner who acquires his belonging will be joyful, bhagavAn becomes joyful on attaining the AthmA.
bhagavAn being prApaka (one who grants) – while attaining him, bhagavAn remains the means to do so, having qualities such as sarvagyathva (omniscience), sarvaSakthithva (omnipotence), sathyasankalpathva (having all his vows fulfilled) etc and being nirankuSa svathanthra (completely beyond anyone’s control).
bhagavAn being prApthikku ugappAn (one who enjoys the result) – Just as the attainment of a belonging will lead to joy for the owner, on attaining the AthmA, he will think “I have attained him” and will remain the eternal enjoyer of the AthmA.
By the avadhAraNam (“avanE“, it is established that the chEthana has no connection with any of these three aspects.
In this, since it is said “prApthAvum prApakanum avanE“, it is established that, there is no involvement of self-effort for the chEthana. Since it is said “prApthikku ugappAnum avanE“, it is established that there is no involvement of [exclusive] self-enjoyment for the chEthana.
adiyen sarathy ramanuja dasan
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