SrI: SrImathE SatakOpAya nama: SrImathE rAmAnujAya nama: SrImadh varavaramunayE nama:
avathArikai (Introduction)
piLLai lOkAchAryar mercifully answers the doubt “While SAsthram is not saying AchArya kainkaryam as the ultimate goal, how is it derived?”
sUthram 413
svarUpa prApthiyai SAsthram purushArthamAgach chollAniRka, prApthi palamAyk koNdu kainkaryam vaRugiRap pOlE sAdhya vivrudhdhiyAyk koNdu charama parvam varak kadavadhu.
Simple Explanation
When self-realisation is explained as the goal in SAsthram, kainkaryam is derived as an outcome of the attainment of the goal; similarly as an advancement of the goal, the ultimate goal (AchArya kainkaryam) is derived.
vyAkyAnam (Commentary)
svarUpa prApthiyai …
That is – as said in chAndhOgya upanishath 8.12.2 “paramjyOthir upasampadhya svEna rUpENAbhisampadhyathE” (Reaching paramAthmA, the AthmA realises his true self), vEdhAntham highlights the goal to be reaching paramAthmA followed by realising the true nature of self which was covered by the bondage in material realm, which was caused by anAdhi karma (puNya/pApa accumulated since time immemorial); yet, since such AthmA, which has realised his true nature, is exclusively identified by SEshathvam (servitude) and cannot sustain without serving the lord at least a little bit, bhagavath anubhava janitha prIthi kAritha kainkaryam (enjoying bhagavAn which leads to love towards him which leads to service to him) is derived; similarly, since for bhagavAn, as serving his devotees gives more pleasure than serving him, bhAgavatha kainkaryam, which is the madhyama parvam (middle stage), is attained and an advancement in such kainkaryam to bhagavAn is derived; further, for those bhAgavathas, serving the AchArya, who has favoured the individual at first, gives more pleasure than serving them; thus the more advanced state of such kainkaryam, which is AchArya kainkaryam, the charama parvam, is derived.
adiyen sarathy ramanuja dasan
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