SrI: SrImathE SatakOpAya nama: SrImathE rAmAnujAya nama: SrImadh varavaramunayE nama:
avathArikai (Introduction)
piLLai lOkAchAryar mercifully gives the answer for that [the question raised previously].
sUthram 391
pUrvakrutha puNyApuNya palangaLai chirakAlam bhujiththu, uththarakAlaththil vAsanai koNdu pravarthikkum aththanai ennumbadi kaiyozhindha dhaSaiyilE, ‘nAmAr? nAm ninRa nilaiyEdhu? namakkinimEl pOkkadi Edhu?” enRu piRappana sila nirUpaNa viSEshangaL uNdu; avaiyAdhal, munbu sonnavaiyAdhal.
Simple Explanation
Enjoying the results of puNya and pApa done previously, for a long time, subsequently, when the AthmA is acting based on the previous impressions in a helpless state, one thinks “Who am I? What is my current state? What is my refuge?” and acquires a special state; either that or previously explained (incidental good deeds).
vyAkyAnam (Commentary)
pUrvakrutha …
That is – after experiencing the results of previously performed puNya and pApa for a long time in svarga (heaven) and naraka (hell), in the subsequent period, due to the previous impressions, one acts as if one is acting based on puNya and pApa; in that state of having pure karma (where one has exhausted the allocated karma for a particular set of births), one remains in a helpless state in being freed from experiencing the results of karma; at that time one thinks “Are we this visible body or are we different from the body or are we independent or dependent? Are we going to be destroyed or are we going to live? In this state, what is the way for our redemption?” In this manner, one naturally acquires a special state; either that or the previously explained incidental good deeds etc.
adiyen sarathy ramanuja dasan
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