SrI: SrImathE SatakOpAya nama: SrImathE rAmAnujAya nama: SrImadh varavaramunayE nama:
avathArikai (Introduction)
Subsequently, piLLai lOkAchAryar is mercifully explaining the anupAyathvam (not being the means) of prapaththi and the opposite of that, which is paragatha svIkAram (being accepted by bhagavAn, out of his own will) being the upAyam (means) which were previously explained in sUthram 54 “idhu thannaip pArththAl” and sUthram 66 “prApthikku upAyam avan ninaivu” respectively, in a different way. In that, piLLai lOkAchAryar is saying “when one considers prapaththi which is matching one’s svarUpam, as the sAdhanam (means) and tries to attain bhagavAn who is svathanthra (independent), if bhagavAn does not accept that, one’s desire will not be accomplished”.
sUthram 142
ivan avanaip peRa ninaikkumbOdhu indha prapaththiyum upAyamanRu.
Simple Explanation
When the chEthana desires to attain bhagavAn, this prapaththi is also not the upAyam.
vyAkyAnam (Commentary)
ivan avanai …
That is – just as an owner goes and takes his possession, when bhagavAn who is the swAmy (owner) is looking out to accept the chEthana who is a parathanthra (dependent), if the chEthana who is the beneficiary, tries to attain the independent bhagavAn through his prapaththi, and if bhagavAn’s divine heart is not willing to accept him, this distinguished prapaththi too will not be the means for the attainment of bhagavAn.
adiyen sarathy ramanuja dasan
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