SrI: SrImathE SatakOpAya nama: SrImathE rAmAnujAya nama: SrImadh varavaramunayE nama:
piLLai lOkAchAryar mercifully explains the reason for that.
aushadha sEvai paNNAdhavargaLukku abhimatha vasthukkaLilE aththaik kalasi iduvAraippOlE, ISvaranaik kalandhu vidhikkiRadhiththanai.
Just as those who feed medicine wrapped inside food items which are dear to those who refuse the medicine, vEdhAntham is mixing ISvaran in other upAyams and ordaining them [for those who refuse to surrender to ISvaran directly].
aushadha sEvai …
For infants, children et al who would refuse to consume a great medicine which will quickly cure the serious diseases they are having, their most caring mothers et al will mix that medicine in food items which are dear to them [such as honey, jaggery etc]. Similarly, if the sidhdhOpAyam (bhagavAn as upAyam) which is explained as in thiruvAimozhi 3.4.5 “nachchu mA marundham engO” (the great medicine which is desired) is ordained as the medicine, having abandonment of self-effort as a pre-condition, [many] chEthanas who are used to self-effort since time immemorial, will not accept that. vEdhAntham, being unable to give up on them, ordains upAsanam [bhakthi yOgam which is in the form of self-effort which is dear to them, as the upAyam for mOksham, along with ISvaran who is sidhdhOpAyam as the angam [limb] for such upAsanam.
Just as in the example, where the food item which is dear to the children is not the one which cures the disease and the medicine which was wrapped inside is the cure, here in this principle too, it is well understood that instead of the upAsanam, ISvaran who is mixed in that upAsanam is the upAyam.
When the medicine is taken directly, the disease will be cured immediately; when the medicine is wrapped with a desired food item and is taken, the cure will be delayed; similarly when ISvaran is mixed with upAsanam, he will give the results in a delayed manner.
adiyen sarathy ramanuja dasan
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