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           SrImate SrI ra'nga rAmAnuja mahA deSikAya namaH.         

    tAtparya ratnAvaLi Slokam 13 ? tiruvAimozhi 1.3 - pASuram 1.3.1.

   bandhArhatvAt sva-bhaktaih (1.3.1) adhikatara guNa ananta divya 
avatArAt (1.3.2)
   sarveshu AsaktimatvAt (1.3.3) nata sugamatayA (1.3.4) sva-prabodha-
pradatvAt  (1.3.5) |
   khyAtAbhikhyAdi-cihnAt (1.3.6) sva-ruci-vitaraNAt (1.3.7) sarva-
kAla-AsrayatvAt (1.3.8)
   SarvAdeh-sva-a'nga-dAnAt (1.3.9) prahita-padatayA (1.3.10) ananta-
saulabhyam (1.3) Aha  ||

The guNam that is being emphasized in this tiruvAimozhi is captured 
by svAmi deSikan as "ananta-saulabhyam" ? Infinite Ease of access".  
(svAmi deSikan has included the guNa emphasized at the daSakam level 
at the end of the corresponding Slokam for each tiruvAimozhi, as is 
indicated above by high-lighting).  We will note the guNa chosen for 
each pASuram of tiruvAimozhi 1.3 by svAmi deSikan stands out to 
support this guNa of anata-saulabhyam at the daSakam level.

pASuram 1.3.1:  Paratvam alone is not sufficient in order to enable 
the jIva-s to surrender to Him with the full confidence that He will 
accept the jIva.  saulabhyam is equally essential.  It is this guna 
of saulabhyam of emperumAn that is sung in tiruvAimozhi 1.3.   
bhagavAn is difficult to access only for those who do not have 
devotion to Him;  for His devotees, He is sulabhan.  pASuram 1.3.1 
sings about "pattuDai aDiyavarkku eLiyavan" ? sva-bhaktaih 
bandhArhatvAt -  He lets Himself be tied by His devotees through 
their devotion.  yaSodA tied Him with a tiny stretch of rope, and He 
stood powerless, just pretending to cry ? mattuRu kaDai veNNai 
kaLavinil uraliDai AppuNDu ettiRam uralinODu iNaindirundu E`ngiya 
eLivE!".   Many gopi-s tied Him up with their love for Him.  The guNa 
to be enjoyed is that He submits Himself to easy access and lets 
Himself be tied by their devotion.  

In the first tiruvAimozhi, bhagavAn's paratvam is pointed out; in the 
second, AzhvAr advises us to surrender to Him with devotion.  The 
natural question that arises is:  Given that He is sarvasmAt paran, 
is it even possible to approach Him?  This is like asking someone who 
has lost both his hands, to climb on an elephant.  In the current 
tiruvAimozhi, AzhvAr points out that bhagavAn is easily accessible to 
those who truly want to attain Him ? He is like the elephant that 
kneels down so that the person without both hands can still climb on 
it.  He takes incarnations so that He is available to those of us who 
want to access Him.  He takes incarnations such as the kRshNa 
incarnation that are filled with saulabhyam.  It is up to us to 
meditate on Him and attain Him.

SrImad tirukkuDanthai ANDavan points out that `pattu' in "pattu uDai" 
is not a reference to bhakti yoga that is very difficult to follow 
for even the most intense practitioners;  it is a reference 
to `paRRu' -  `ASA lESam' ? the tiniest amount of desire to reach 
Him.  Some even interpret the word `pattu' to mean `advesham ? lack 
of love to Him'; in other words, He is a sulabhan to those who do not 
have hatred towards Him;  that is all what He looks for.  It is His 
nature to not forsake anyone who approaches Him with genuine love ?
 "mitra bhAvena samprAptam ne tyajeyam".  He is One who declared that 
He is the `servant' of sage viSvAmitra when He accompanied him to 
protect his yAga ? imau sma muni SardUla ki'nkarau samupasthitau.  He 
tells arjuna that it is His nature that He is easily accessed by a 
truly devoted one, just as the complexion of an individual (being 
dark, fairm etc,) is natural to that individual.  BhagavAn has 
demonstrated this by being a messenger, by being a Charioteer, etc.  
Perhaps more illustrative is the fact that rAvaNa could not even as 
much as move lalshmaNa when he had lost conscience in the 
battlefield, whereas devotee hanuman just easily carried away the 
same lakshmaNa with no difficulty whatsoever.  He is One who let the 
cowherd girl yaSodA tell Him ? "Now, if You are capable, release 
Yourself from this mortar to which You are tied" ? "yadi Saknoshi 
gaccha tvam"; She tells this Infinite Power above all powers ? "If 
You are capable".  He just remains tied - such is His saulabhyam to 
His devotee.   She says "Shut up!", and He just stands without 
crying, without moving.  All we need to do is to have the faintest 
amount of desire to attain Him (ASA leSam, to use SrImad ANDavan's 
words).

SrI UV points out that, consistent with AzhvAr's use of the plural ?
 "paTTuDai aDiyavarkku", svAmi deSikan uses the plural "bhaktaiH".  
He also gives another interesting meaning to the words "bhaktaih 
bandha arhatvAt" of svAmi deSikan ? He Who has made Himself easily 
availabale to mix with His devotees.  

-dAsan kRshNamAcAryan
(To be continued)





 
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