SrI: SrImathE SatakOpAya nama: SrImathE rAmAnujAya nama: SrImadh varavaramunayE nama:
avathArikai (Introduction)
Subsequently, piLLai lOkAchAryar is substantiating this principle which is proven with evidences.
sUthram 410
svarUpaththukkum prApyaththukkum sErndhirukka vENumiRE prApakam.
Simple Explanation
The means should match the true nature of the self and the goal.
vyAkyAnam (Commentary)
svarUpaththukkum …
While establishing svarUpa (true nature of self), upAya (means) and purushArtha (goal), first one should correctly establish the true nature of the self and subsequently one should establish the goal matching the true nature of the self, and finally establish the means matching both of them; in the beginning (while learning), goal will be understood first, followed by the means; but while practising, the order will be reversed (means first, followed by the goal); other means were abandoned because they don’t match the true nature of the self and the goal; hence, piLLai lOkAchAryar is saying “svarUpaththukkum prApyaththukkum sErndhirukka vENumiRE prApakam”.
Now, when we analyse the svarUpam, gyAnam (knowledge) and Anandham (bliss) will remain external petal and bhagavath ananyArha SEshathvam (exclusive servitude towards bhagavAn) will be the true form; its yAthAthmyam (the deeper state of svarUpam) is to understand that thath SEshathvam (servitude towards bhagavAn) is like external petal and thadhIya SEshathvam (servitude towards bhAgavathas) is the true form of self; when the prApyam (goal) matching such true nature of self is analysed, the initial stage will be thath kainkaryam (service to bhagavAn) and final stage will be thadhIya kainkaryam (service to bhAgavathas); since this is the form of true nature of self and the goal, the means which match those aspects should be bhAgavathas. Among those bhAgavathas, being a servant of the AchArya who first accepted the self (Sishya), bestowed him gyAnam and is hence a great benefactor, gives pleasure to all bhAgavathas and hence will be the ultimate state of the true nature of the self; the goal matching this true nature will be to serve at the divine feet of the AchArya. In this manner, the means which matches the true nature and the goal, is the pair of the divine feet of the AchArya.
Since this is said to be the apt means for the svarUpam and prApyam, it is not just that one skips bhagavAn due to the fear of bhagavAn’s svAthantryam (independence) and pursues AchArya due to being burden-less, but this is the main means.
adiyen sarathy ramanuja dasan
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