SrI: SrImathE SatakOpAya nama: SrImathE rAmAnujAya nama: SrImadh varavaramunayE nama:
avathArikai (Introduction)
When asked “Why are these two emotions occurring repeatedly in the prapanna till he attains bhagavAn? Why can’t the prapanna always remain fearless by remaining faithful on emperumAn’s qualities?” piLLai lOkAchAryar mercifully responds.
sUthram 406
nivarthya gyAnam bhaya hEthu; nivarthaka gyAnam abhaya hEthu.
Simple Explanation
Knowledge about what is eliminated (by his krupai) is the reason for fear; knowledge about that which eliminates is the reason for fearlessness.
vyAkyAnam (Commentary)
nivarthya gyAnam …
That is – knowledge about avidhyA (ignorance), karma (actions), vAsanA (impressions), ruchi (taste), prakruthi sambandham (connection with matter) which are eliminated by bhagavAn’s kAruNyam, will cause fear making us think about what will happen if samsAram repeats again for us due to the presence of these; since sarvESvaran makes these go away as said in SrI bhagavath gIthA 18.66 “sarva pApEbhyO mOkshayishyAmi” (I will relieve you from all your sins), the knowledge about such bhagavAn’s mercy which is the cause for eliminating these, is the reason for fearlessness in these matters. It is implied that, though one may understand the strength of the mercy which eliminates these, as long as that which needs to be eliminated remains, occasionally one will fear for the same.
Thus far, the following aspects were explained:
- the reason for prapanna’s fearfulness and fearlessness
- the result of misunderstanding those
- the doubts in this regard and their clarifications
- how sarvESvaran puts efforts for the liberation of samsAris (worldly people)
- incidental good deeds which are done unknowingly being the reason for bhagavAn’s acceptance
- the nature of those who don’t understand the unconditional acceptance of bhagavAn
- the nature of those who understand the same
- this principle is confirmed by the words of revered persons
- how emperumAn accepts an AthmA having these unknowingly performed good deeds as a reason
- how the unknowingly performed good deeds are resulting from bhagavAn’s efforts
- the result of establishing such principle
- how the reasons for acceptance from bhagavAn occur in the AthmA occasionally on their own
- the two ways in which those reasons can occur
- the evidence in SAsthram for such acceptance of emperumAn
- how the one who received such acceptance spoke about it expressively
- the counter for those who misunderstand those words
- just as Abhimukhyam (being favourable), adhvEsham (not having hatred) is also caused by bhagavAn’s mercy
- considering the incidental acts to be good deeds is done by ISvaran
- explaining the reason for not reconciling the contradictions in the words of the most revered person regarding this principle
- the result of what was explained elaborately in previous sUthrams
- the consideration of the wisest person to establish the trustworthy nature of what was explained before
- the need for enjoying the results of bhagavAn’s unconditional mercy
- the unstoppable nature of such overflowing mercy
- the conclusion to the vow which was made in the beginning of this section
- when this combined state of fearfulness and fearlessness would end
- the knowledge about the reasons for these two states
By explaining that the reason for the prapanna’s gain starting from adhvEsham to mOksham is because of bhagavAn’s sudden mercy, the greatness of such mercy is explained elaborately. With this, the greatness of bhagavAn’s unconditional mercy which is the reason for getting the connection with the AchArya who instructs dhvaya mahA manthram etc and the knowledge etc acquired from such instructions of the AchArya were explained.
adiyen sarathy ramanuja dasan
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