SrI: SrImathE SatakOpAya nama: SrImathE rAmAnujAya nama: SrImadh varavaramunayE nama:
piLLai lOkAchAryar mercifully explains the resulting greatness for prapaththi (based on the palam and sAdhanam being the same).
AgaiyAlE, sukha rUpamAy irukkum.
Hence, prapaththi is pleasing.
That is – since the entity which is the goal remains the means, this prapaththi which is an acceptance of such upAyam, will be pleasing instead of being stressful.
Alternatively – piLLai lOkAchAryar is mercifully explaining another greatness for prapaththi.
pullai … (previous sUthram)
That is – when a cow is attracted using grass and is offered the same grass, the means and the goal are the same; similarly, as said in sthOthra rathnam 28 “sakruth kruthOnjali” (anjali (joined palms) performed once) and mahAbhAratham “namaS chakrur janArdhanam” (worshipped janArdhana by performing anjali), after attracting ISvaran through prapaththi in the form of anjali etc, the service rendered to him which gives pleasure to him is also in the form of performing acts such as performing anjali etc as said in “badhdhAnjali putA hrushtA nama ithyEva vAdhina:” (those who are joyful with joined palms, surrendered to bhagavAn saying “nama:“) and thiruvAimozhi 3.8.4 “kaigaLAl Arath thozhudhu thozhudhunnai” (worshipping you with my hands fully many times); since these acts match the true nature of the self, here also, there is no difference between the goal and the means. In this manner, since the goal is the same as the means, this prapaththi will be pleasing for the chEthana instead of being a stressful act.
Thus, from sUthram 134 “prapaththi upAyaththukku” up to here, lack of defects in prapaththi and having good qualities are explained.
adiyen sarathy ramanuja dasan
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