SrI: SrImathE SatakOpAya nama: SrImathE rAmAnujAya nama: SrImadh varavaramunayE nama:
piLLai lOkAchAryar mercifully highlights the doubt raised by those who don’t understand the intent of the subsequent word of the phrase mentioned in previous sUthram and clarifies the same.
aRiyEn maRRaruL ennai ALum pirAnAr
veRidhE aruL seyvar seyvArgatku ugandhu
siRiyEnudaich chindhaiyuL mUvulgum than
neRiyA vayiRRil koNdu ninRozhindhArE
I don’t think about anything as his favour; the great benefactor who enslaved me, will happily do favours without any cause, to whom he thought of helping; he who is having the three worlds inside him without disregarding the protector-protected relationship, stood in my heart, in me who is very lowly. [Implies – because of this great favour, I don’t consider anything else as favour]
“seyvArgatku” enRu aruLukku hEthu sukrutham ennA ninRadhE ennil; appOdhu “veRidhE” engiRa idam sErAdhu.
When asked “Isn’t it said in that pAsuram that bhagavAn’s grace is based on good deeds by saying ‘seyvArgatku‘ (for those who do good deed)?” Then “veRidhE” (unconditionally) will not make sense.
That is – in thiruvAimozhi 8.7.8, after mercifully saying “aruL seyvar” (bhagavAn will shower his mercy), to answer the question “for whom?”, as AzhwAr is saying “seyvArgatku” – that is, for those who do certain things to please bhagavAn’s divine heart to make him grant his mercy, has AzhwAr not said that good deeds of the chEthana are the cause for bhagavAn’s mercy? If we explain in this manner, “veRidhE” which emphasises on unconditional grace of emperumAn, will not make sense. Hence, “seyvArgatku” should be explained as “for whom, bhagavAn is desiring to help”.
adiyen sarathy ramanuja dasan
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