SrI: SrImathE SatakOpAya nama: SrImathE rAmAnujAya nama: SrImadh varavaramunayE nama:
After explaining that these acts such as performing madal etc will not be a hurdle for sidhdhOpAyam (bhagavAn being the established means), piLLai lOkAchAryar mercifully explains that they are at par with sidhdhOpAyam.
sAdhya samAnam, viLambAsaham enRiRE sAdhanaththukkERRam; sAdhya prAvaNyam adiyAgaviRE sAdhanaththil izhigiRadhu.
The greatness of bhagavAn as upAyam is due to being upEyam and not tolerating the delay in granting the result; one engages in upAyam only due to desire in attaining the goal [Implies these are applicable for acts such as performing madal etc].
sAdhya samAnam … – With these two sentences.
That is, since the entity which is the means is the goal as well, and since the means does not tolerate any delay in getting the result, sidhdha sAdhanam (bhagavAn as means) is considered greater than other sAdhanams; it is because of one’s desire in attaining the goal [quickly] that one engages in the sAdhanam (means); these two aspects are applicable for these acts as well. How is that? The acts such as performing madal etc are adding to the glory of the lord, they are at par with those kainkaryams which give pleasure to lord. Further, when one becomes bold enough to perform madal, nOnbu (vratham) etc, sarvESvaran will immediately rush to such person and fall at his feet. Hence, these acts are also as great as sidhdha sAdhanam and greater than other sAdhanams. Also, one engages in these acts only due to great desire towards bhagavAn. Hence, in both aspects, these acts are at par with bhagavAn as upAyam. With this, it is explained that the defect of these acts being hurdle for sidhdhOpAyam is not there, since they can independently help one attain the result without one being situated in sidhdhOpAyam.
Alternative explanation. piLLai lOkAchAryar is further explaining what is said in previous sUthram “upAya prathibandhakam AgAdhu” with these two statements starting with “sAdhya …” .
That is – the greatness of bhagavAn as means is in the fact that a) just as milk being the medicine, the entity which is the goal is also the means – hence means and goal are at par with each other in the enjoyability and b) the means will quickly get the result and cannot tolerate any delay in doing so; now this sUthram is explaining that these two aspects are the reason for the desire towards the result. Hence, one is engaging in these acts such as performing madal etc due to the great desire which was caused by bhagavAn himself which makes one torment greatly being unable to tolerate the delay in attaining him. Hence, these acts which are occurring due to the great desire, will ensure that bhagavAn will eagerly fulfil such desire rather than being a hurdle in attaining the result.
Thus, from sUthram 86 “ivanukku vaidhamAy varumadhiRE thyajikkalAvadhu” up to here, in the context of piLLai thirunaRaiyUr araiyar’s act [of giving up his own body in protecting bhagavAn’s archA form] the following aspects are explained:
- a person who is surrendered to bhagavAn, though doing everything as kainkaryam, giving up of one’s body which occurs out of love towards him, cannot be given up.
- since it is not performed with the intent of upAyam, it will not be considered as upAyam.
- even if it naturally ends up as upAyam, it will not cause any blemish for those devotees who are very dear to him, since these even in the most advanced are seen intentionally engaging in these acts considering them to be upAyam to quash the ananyOpAyathvam (bhagavAn as only upAyam) etc.
- though these are caused by ignorance, this ignorance is an effect of love, hence they are to be greatly celebrated and will not be a hurdle for sidhdhOpAyam.
- Not just that, they are as great as sidhdhOpAyam.
With this, the doubt “Will this act of not caring for one’s own body which was explained as a qualification for upEyam in 85th sUthram, match the quality of ananya sAdhanathvam (bhagavAn as only upAyam))?” is clarified.
adiyen sarathy ramanuja dasan
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