SrI: SrImathE SatakOpAya nama: SrImathE rAmAnujAya nama: SrImadh varavaramunayE nama:
What is the connection between these three different explanations [shown in previous sUthram] and the subsequent sUthram?
For the first explanation – when asked “Should we distinguish between desirable and undesirable aspects depending upon the understanding in the conduct based on varNASrama and the engagement of Athma svarUpam? Can we not say that it is desirable to do those aspects which match varNASrama dharmam and the Athma svarUpam, and it is undesirable to do those forbidden acts which are contrary to the true nature of the self?” piLLai lOkAchAryar mercifully explains subsequently starting with “puNyaththukku“.
For the second explanation – piLLai lOkAchAryar mercifully says “Should we have to explicitly tell that one needs to avoid what is contrary to varNASrama dharmam and the true nature, and make one avoid those?” starting with “puNyaththukku anjugiRavan“.
For the third explanation – when asked “If one is not very attached with varNASrama dharmam, would it not lead to akruthya karaNam (engaging in forbidden acts)?” piLLai lOkAchAryar mercifully explains subsequently starting with “puNyaththukku anjugiRavan“.
puNyaththukku anjugiRavan pApaththaip paNNAniRE.
One who fears to do puNyam (virtuous deeds which are done with expectation for some worldly benefit) will naturally not do pApam (sinful deeds).
puNyaththukku anjugiRavan pApaththaip paNNAniRE
This qualified person [prapanna] who fears to carry out puNyam which is ordained in SAsthram and will bring out bhagavAn’s mercy, since it is a hurdle for mOksham, will certainly never do pApam which causes bhagavAn’s anger and which leads to hell as said in SAsthram and hence even worldly people will avoid.
adiyen sarathy ramanuja dasan
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