SrI: SrImathE SatakOpAya nama: SrImathE rAmAnujAya nama: SrImadh varavaramunayE nama:
piLLai lOkAchAryar mercifully explains when asked “Where is bhagavAn’s unconditional acceptance of the AthmA explained in SAsthram?”
“yathAhi mOshakA: pAnthE:” enRu thodangi idhinudaiya kramaththai bhagavach chAsthraththilE solliRRu.
Starting with “yathAhi mOshakA: pAnthE:”, the way one is blessed by emperumAn is explained in bhagavath SAsthram (SrI pAncharAthram).
“yathAhi mOshakA: pAnthE:” …
bhagavath SAsthram is a collection of 108 samhithAs; one among those is ahirbudhnya samhithA. As said in SrI pAncharAthram “pancharAthrasya kruthsnasya vakthA nArAyaNa: svayam:” (SrIman nArAyaNan is the author of the whole of SrI pAncharAthra SAsthram), though bhagavAn is the primary author of whole of SrI pAncharAthram, each samhithA has specific authors (who repeated bhagavAn’s words); among those, since rudhra, who is ahirbudhnya samgyikan (one who is having the name of ahirbudhnya) is the author of this samhithA, this is known as ahirbudhnya samhithA; in this samhithA, as said in thiruvAimozhi 6.10.8 “nuNNuNarvil neelAr kaNdaththammAnum” (rudhra who is omniscient, being able to see subtle things and hence became the important one in the universe and is having throat that is fully having blue colour), SrI nAradha bhagavAn, who is very knowledgeable about brahmam, went to rudhra who will be able to see subtle things when in sathva guNam, served him and raised his doubts; rudhra was clarifying those doubts.
While doing so, in fourteenth chapter, while answering SrI nAradha’s question, rudhra vowed that sarvESvaran is having two types of Sakthi (ability) – nigraha Sakthi (anger) and anugraha Sakthi (mercy) which cause samsAra and mOksha respectively. In that, he started saying as in ahirbudhnya samhithA 14 “thirOdhAnakarI SakthissA nigraha samAhvayA | pumAmsam jIva samgyam sA thirOdhAvayathi svayam ||” (The ability which hides knowledge and is known as nigraham, covers the AthmA who is known as jIva) – elaborately explained how his ability in the form of anger will engage the AthmA in samsAram being covered about knowledge about self.
Subsequently, setting out to elaborate how his ability in the form of mercy will liberate the AthmA as in ahirbudhnya samhithA “Evam samsruthi chakrasthE bhrAmyamANE sva karmabhi: | jIvEdhu:khAkulE vishNO: krupAkApyupajAyathE ||” (In this manner, in this samsAra chakram, emperumAn’s mercy fell upon the AthmA who is going around due to one’s karma and suffering due to that). “samIkshithasthu dhAsOyam karuNA varsha rUpayA | karma sAmyam bhajathyEva jIvO vishNusamIkshayA ||” (Seen by bhagavAn’s katAksham (merciful glance) in the form of a rain, the AthmA who is a servitor, reaches the state of having equal puNya and pApa). “SakthibhAvas savai jIvam udhdhArayathi samsruthE: | karmaNIcha samE thathra thUshNIm bhAvam upAgathE ||” (By that effect of bhagavAn’s such Sakthi in the form of mercy, AthmA is relieved from samsAram. At that time, AthmA’s puNya and pApa become nullified) – he explained how emperumAn shows his mercy to the AthmA who is going around in the samsAra chakram and is suffering, and how based on that mercy, the AthmA becomes target of his merciful glance, and nullifies his karma, and the effect of the ability in the form of mercy will uplift the AthmA from samsAram and briefly explained the karma sAmyam (nullifying of karma).
In the remaining part of the chapter, it is said “yathA hi mOshakA: pAnthE paribarham upEyushi | nivruththa mOkshaNOth yOgAs thadhA santha upAsathE || anugrahAthmikAyAsthu SakthE: pAdhakshaNE thathA | udhAsAthE samIbhUya karmaNIthE SubhASubhE || thathpAdhAnantharam janthur yukthO mOksha samIkshayA | pravarthamAna vairAgyO viSEshEbhinivESavAn || AgamAnanu sanchinthya kurnapyupa sarpyacha | labdhasaththa: prakAraisthai: prabudhdhO bOdhapAlana: ||” (When a person carrying his wealth in a luggage, places it down and goes for his duties, the robbers may come to steal it; but as he returns, they will abandon their effort to steal and go away; similarly when bhagavAn’s mercy falls upon an AthmA, the puNya and pApa which pull the AthmA around, will leave him; once that ability of bhagavAn in the form of mercy falls upon an AthmA, he will start desiring for mOksham, will have well developed detachment, will have desire to analyse the truth, will have attachment towards SAsthram, will reach a good AchArya, will have a good existence and knowledge, praising such knowledge, knowing the essence, and holding on to the best and apt means, will cross over the ocean of birth and reach paramapadham). As a traveller places his luggage down and goes away, the robbers will set out to steal the same; but when the traveller comes back to pick up his luggage, those who were desirous of stealing it will abandon that effort and remain indifferent; similarly, when bhagavAn’s mercy falls upon this AthmA, puNya and pApa karma which try to pull him in their ways, will leave him and not torment him; subsequently, as such mercy reaches the AthmA, the AthmA will have desire for mOksham, detachment towards other aspects, being eager towards analytical knowledge, being attached towards SAsthram, will reach a noble AchArya and having attained proper existence and proper knowledge, protecting such knowledge, being the one who grasps the essence, by pursuing the best upAyam, leaving samsAra, one will reach paramapadham – thus said rudhra; thus, starting with “yathAhi mOshakA: pAnthE:”, the way of bhagavAn’s unconditional work is spoken in the most trustworthy pramANam (literature), that is SrI pAncharAthram.
adiyen sarathy ramanuja dasan
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