SrI: SrImathE SatakOpAya nama: SrImathE rAmAnujAya nama: SrImadh varavaramunayE nama:
piLLai lOkAchAryar is explaining what was previously said in “ikkuNangaL prakASippadhu ingE” (these qualities shine here).
pUrthiyaiyum svAthanthryaththaiyum kulaiththuk koNdu, thannai anAdharikkiRavargaLai thAn Adhariththu niRkiRa idam.
This is the place where he minimises his own completeness and independence and remains helping those who abandon him.
avAptha samastha kAmathvam (having all desires already fulfilled); minimising that, is – remaining with the expectation to be fulfilled by whatever is offered by the jIvAthmA.
svAdhIna svarUpAdhimathvam (his true nature etc being fully at his control); minimising that, is – having his true nature, existence etc under the control of his devotees.
It is said in vishvaksEna samhithA “thadhichchayA mahAthEjA bhungthEvai bhakthavathsala: | snAnam pAnam thathA yAthrAm kuruthEvai jagathpathi: || svathanthras sa jagannAthOpi asvathanthrO yathA thathA | sarva Sakthir jagath dhAthApi aSaktha ivachEstathE ||” (The great sarvESvaran who does not see the defects of his devotees, by the desire of such devotees, ate; such lord of the universe, bathed too, quenched his thirst and his other activities are done for their desire; though he is fully independent, he remains like a dependent person; though he is the cause of the world and is omnipotent, he acts as if he lacks any ability).
parASara bhattar too mercifully said in SrIrangarAja sthavam uththara Sathakam 74 “archaka parAdhIna akilAthma sthithi” (one who is fully dependent on the archaka (the one who worships him for every one of his activities).
Since, these cannot be minimised without his own desire, piLLai lOkAchAryar is saying “kulaiththuk koNdu“.
thannai anAdhikkiRavargaLai thAn Adhariththu niRkiRa idam
While he remains easily approachable, instead of thinking “we got to see the most difficult lord to attain, in an easily attainable manner” and pursue with great eagerness, the samsAris would ignore the lord due to being easily attainable. More than not abandoning such samsAris, he remains in archAvathAram where he manifests his inability to sustain without them.
By minimising his completeness and independence, saulabhyam (easy approachability) and sauSeelyam (simplicity) are manifested. By helping those who abandon him, svAmithvam (lordship) and vAthsalyam (motherly forbearance) are manifested.
With this statement “pUrthiyaiyum …“, piLLai lOkAchAryar is highlighting the quality of saulabhyam among the four important qualities (vAthsalyam, svAmithvam, sauSeelyam and saulabhyam); in this case, the connection with previous sUthram is in the context of highlighting the great saulabhyam. There is no greater saulabhyam than this – more than making himself visible and present eternally here, he who is complete in all manner and is uncontrollably independent, makes himself to be an expectant and dependent, and helping the samsAris who don’t care for him; while saulabhyam is present in all five forms of bhagavAn viz para, vyUha, vibhava, antharyAmi and archA, as he himself mercifully explains that saulabhyam progressively increases in each of these forms in the sequence of their listing, the ultimate abode of saulabhyam is archAvathAram. This is explained in vishvaksEna samhithA “Evam pancha prakArOham AthmanAm pathathAmadha: | pUrvasmAdhapi pUrvasmAth jyAyAmSchaiva uththarOththara: || saulabhyathO jagathsvAmI sulabhOhi uththarOththara: ||” (I who remain in these five forms, towards those AthmAs who are drowned in this samsAram, increase my qualities in each of these forms in sequence; isn’t the lord of the universe more easily attainable progressively in each of these forms in sequence?)
adiyen sarathy ramanuja dasan
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