SrI: SrImathE SatakOpAya nama: SrImathE rAmAnujAya nama: SrImadh varavaramunayE nama:
Now, piLLai lOkAchAryar is explaining the difference when bhagavAn himself accepts the chEthana.
avan ivanaip peRa ninaikkumbOdhu pAthakamum vilakkanRu.
When bhagavAn desires to accept a chEthana, even great sins of the chEthana will not stop that.
avan ivanai …
That is, being the swAmy (owner) and svathanthra (independent), when he desires to accept the chEthana who is svam (possession) and parathanthra (dependent), even pAthaka (great sins) which are considered as the primary ones among the sins, will not be a hurdle.
With these two sUthrams, the anupAyathvam (not being the means) of svagatha svIkAram (chEthana pursuing bhagavAn through prapaththi) and upAyathvam (being the means) of paragatha svIkAram (bhagavAn pursuing chEthana due to his desire) are explained. It is said in “chitha: paramachillAbhE prapaththirapi nOpadhi: | viparyayE thu naivAsya prathishEdhAya pAthakam ||” (For the chEthana, to attain paramAthmA, even prapaththi is not a sAdhanam; on the other hand, when bhagavAn desires to accept the chEthana, even the great sins committed by the chEthana are not hurdles).
adiyen sarathy ramanuja dasan
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