SrI: SrImathE SatakOpAya nama: SrImathE rAmAnujAya nama: SrImath varavaramunayE nama: SrI vAnAchala mahAmunayE nama:
avathArikai (Introduction)
nAyanAr further clarifies the same point using AzhwAr’s another divine phrase.
chUrNikai 103
ippiRappE sila nALil enRapOdhE iraNdum kazhiyum.
Simple Explanation
As AzhwAr says in thiruvAimozhi 2.3.8 “ip piRappE sila nALil eydhinan” (I attained in this life itself, in a short span of time), both possibilities (engagement in sAdhana thrayam (karma, gyAna and bhakthi yOgams) in this birth, and in past births) get eliminated.
vyAkyAnam (Commentary)
That is – as said in thiruvAimozhi 2.3.8 “kuRikkoL gyAnangaLAl enai Uzhi sey thavamum kiRikkoNdu ip piRappE sila nALil eydhinan yAn” (I, being won-over by his act of stealing butter etc., having a heart which follows him, have attained the goal effortlessly through good means (that is, the mercy of bhagavAn) in this life itself in a short span of time. This is otherwise attained by discarding difficulties which are caused by birth through detachment and pursuing gyAna yOgam (which vary in form as in vEdhana, dhyAna, upAasana and in the process such as sadhvidhyA, dhahara vidhyA etc), and after a very long time, as said in lagvathri smruthi “janmAnthara sahasrEshu” (After many many thousands of births) and bhagavath gIthA 7.19 “bahunAm janmanAm anthE” (after many many births) in a long span of time through the result of thapasyA (bhakthi yOgam)), being engaged in yama, niyama etc gyAnam which is known in different stages as in vEdhana, dhyAna, upAsana etc, is attained; with that gyAnam, which went for countless kalpam (lengthy period), evolving into bhakthi yOgam, through SravaNa (hearing), manana (meditation), dhruvA smruthi (constant meditation); this thapasya (penance) in the form of such bhakthi yOgam will lead to the ultimate result; since AzhwAr is saying “I received the same result without having any such huge effort, by bhagavAn who is the best means, in this life itself, in a short time span”, caused by practice from past births and practice of sAdhana thrayam in this birth itself, are eliminated; AzhwAr mentioned “ip pirAppE” to eliminate practice from past births and “sila nALil” to eliminate lengthy efforts in this life itself.
Alternative explanation – it can be said that the pAsurams indicated in the previous sUthram “idagilEn …” establish that AzhwAr is not having the result acquired by sAdhana thrayam which comes from efforts in past births, and subsequently a doubt arises “If that was not there, that may have been practiced in this birth”, to establish that there is no such engagement in past births and present birth for AzhwAr by quoting his divine words starting with “ip piRappE“, and eliminating both doubts.
Still in comparison to the latter approach, the former approach matches the periya padi which is a commentary for AchArya hrudhayam.
adiyen sarathy ramanuja dasan
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