Shloka 6

6. Through these two, the greatness of purushakaram and upaayam are told.

Through these two Itihaasas (and the key incidents discussed in the earlier shloka), the Lady's greatness in her role as the "recommender" of the Jeevatma (chetanan) that has committed all kinds of sins and atrocities during its lifetimes, and to make the Paramatma accept the Jeevatma despite all its impurities, and the greatness of the emperumaan (Paramatma) that agrees with His consort and accepts the recommended Jeevatma that has accepted Him as the means and the end are told.

Aidyen's notes: Purushakaaram's meaning is derived from Purushan and Karoti signifying "making the purushan a purushan". Purushan means one who gives. The Lady make the Lord the Giver of Moksha - making her the Purushakaara Boothai. She is therefore a key instrument in the process of Jeevatma attaining Moksha. She is the recommender, that firstly forgives all the sins committed by the Jeevatma, and out of extreme compassion towards that Jeevatma, recommends him to the Lord for Moksha. The Lord, in turn accepts the Lady's recommendation to give Moksha to the chetanan. The Lord is the Upayam or the means to achieve the goal. The goal in turn is also the Lord Himself. Attaining Moksha is synonymous with attaining the Lord Himself - where in Paramapadam - His abode, He treats the Jeevatma to Equanimity in Happiness with Himself. Ascending to Paramapadam, Attaining the Lord, and Achieving Moksham are all synonymous. According to Yagniki Upnishad there are 12 means through which Moksha is attainable. The 12th is Nyasam or Prapatti. In this method, the Lord Himself is the means i.e. the Lord's compassion kindled in turn by the Lady's compassion is the means to Moksha. The greatness cannot be undermined by any yard-stick. The Jeevatma has for eons and eons been committing sins in its various lifes on earth and other celestial worlds. The Lord see's all those eons of sins committed by the Jeevatma - yet out of the compassion of the Lady, the Jeevatma is saved - the Lord accepts him in His abode - the Kingdom of the liberated - otherwise also known as Paramapadam or Sri Vaikuntham.

Upayam is "Means" as in "means to achieve a goal". The goal is Moksham - ie reaching His Abode - which we the chetanans cannot without Him accepting us there. In one story in Srimad Bhagavatam, Arjuna accompanies Krishna all the way to Sri Vaikuntha gates -but is unable to go in. He waits outside until Krishna back. If that is the case of Krishna's best friend Arjuna, why should He even consider letting any of us worldly, mundane, sinners into that Kindgom? Yet, despite the stringent criteria He has set for Jeevatma's to reach this Abode, out of His limitless compassion, he listens to His Lady's recommendation, which in turn is also born out Her limitless compassion for the Jeevatma that has agreed to surrender itself and use Him as the means to achieve the final goal