SrI: SrImathE SatakOpAya nama: SrImathE rAmAnujAya nama: SrImadh varavaramunayE nama:
avathArikai (Introduction)
piLLai lOkAchAryar mercifully explains how pirAtti performs purushakAram in union and separation.
sUthram 10
samSlEsha dhaSaiyil ISvaranaith thiruththum; viSlEsha dhaSaiyil chEthananaith thiruththum.
Simple Explanation
In union, she will reform ISvara; in separation she will reform chEthana.
vyAkyAnam (Commentary)
samSlEsha dhaSaiyil …
Reforming ISvara – breaking his stance of seeing the mistakes of the chEthana and saying as in SrI bhagavath gIthA 16.19 “kshipAmi …” (I push them into lowly births) and varAha purANam “nakshamAmi” (I won’t tolerate those who offend my devotees), and making him willing to accept the chEthana.
Reforming chEthana – breaking his stance of engaging in forbidden activities and turning away from bhagavAn, and making him willing to surrender to ISvara.
As previously highlighted, though her act of purushakAram towards ISvara for the sake of iLaiya perumAL while being together with perumAL and purushakAram towards hanuman for the sake of rAkshasis while being separated from perumAL, can be considered as part of her purushakAram in union and separation respectively, for the current context, as it is apt to discuss about uniting ISvara and chEthana, reforming ISvara and chEthana during union and separation respectively, is the apt meaning.
Hence, when she is with ISvara, when a chEthana comes to surrender and ISvara refuses to accept the chEthana citing his previous mistakes, she will subdue his svAthanthryam (independence), trigger his qualities such as krupA and make him accept the chEthana. When she is separated from ISvara, when ISvara waits to accept the chEthana and chEthana turns away from ISvara due to karma, she will change his attitude of turning away from emperumAn, create the taste in him towards emperumAn and make him surrender to emperumAn.
This is how she reforms both ISvara and chEthana.
In this manner, since she (a) changes the independence of ISvara which is the cause for refusal to accept the chEthana and trigger the mercy etc which is the cause for his acceptance of the chEthana and (b) changes the chEthana’s attitude of turning away from ISvara and creates the taste etc towards ISvara in him, the meanings of “SruNAthi” (She hears the complaints of chEthanas) and “SrUNAthi” (She makes emperumAn hear the complaints of chEthanas) which are derived from the etymology “Sru – himsAyAm” (to destroy) and “SrU – visthArE” (to increase) respectively, are seen. Though both these aspects are seen with reference to chEthana as said in “SruNAthi nikilAn dhOshAn SrUNAthicha guNair jagath” (She hears the complaints of chEthanas. She eliminates the defects of chEthanas by her qualities and protects them), the same can be applied logically with reference to ISvara also [due to subduing his independence and increasing his qualities] and hence there is nothing wrong in explaining the sUthram this way.
adiyen sarathy ramanuja dasan
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