SrI: SrimatE Raamaanujaaya Namaha // SrimatE Nigamaanta Mahaa Desikaaya Namaha // SrIman! SrI Ranga Sriyam anupadravam anudhinam Samvardhaya/ SrIman! SrI Ranga Sriyam anupadravam anudhinam Samvardhaya// KAvEri VardhathAm kAlE, kAlE varshathu vAsava: / SrI RanganAthO jayathu Sri Ranga Sri cha VardhathAm// ===================================================================== SRI RANGA SRI VOL.08 / ISSUE # 24 dated 12th May 2007 ===================================================================== IN THIS ISSUE: 1. "BALA KHAANDAM" PART -7 OF SRIMAD RAMAYANAM DISCOURSES IN THE HINDU TEMPLE OF ATLANTA. (SRI ANBIL RAMASWAMY SWAMI) 2.TAATPARYA RATNAVALI - SUBMISSION 20 - SLOKAM 13 -PART 1 (SRI N. KRISHNAMACHARAIAR SWAMI OF CHICAGO) ===================================================================== ISSUES RELEASED With this issue, about 251 Regular issues of SRS have been released so far, apart from numerous "Special Issues" as indicated below: 27 Issues of Vol. 1 15 Issues of Vol. 2 42 Issues of Vol. 3 35 Issues of Vol. 4 28 Issues of Vol. 5 30 Issues of Vol. 6 50 Issues of Vol. 7 and 24 Issues of Vol. 8 (including this) --------------------------------------------------------------------- You may view the archives at http://www.ibiblio.org/sripedia maintained By Sri Srinivasan Sriram We strongly urge you to kindly peruse the "Regular Issues" archived in the Files Section and view the Contents at srsindex.html (Not the individual postings allowed for encouraging "Reader participation"). We are sure that you will be convinced of the quality of the contents. IF you are satisfied with the quality and contents of "Sri Ranga Sri" - Tell your friends to join by sending an email to Srirangasri-subscribe@xxxxxxxxxxxxxxx IF NOT: Tell us, as to how we may improve. Ever at your service Moderator "Sri Ranga Sri" ===================================================================== xxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxx xxxxxxxxxxx ===================================================================== 1. "BALA KHAANDAM" PART -8 OF SRIMAD RAMAYANAM DISCOURSES IN THE HINDU TEMPLE OF ATLANTA. (ANBIL RAMASWAMY) --------------------------------------------------------------------- 38. JANAKA'S WELCOME Learning about their arrival, Janaka hastened with his Kula guru, Sadaananda and other Ritviks to cordially welcome them with due courtesies. Janaka was overwhelmed to see the TEjas of the brothers and inquired Viswaamitra who they were. Viswaamitra introduced them as the sons of Dasaratha of AyOdhya who had come with him for protecting his Yaaga and that he brought them to Mithila to have a look at the bow in his custody. ( A point to note here is that one may attend a marriage or other gala functions only on invitation, for Yagjnas one can and should attend voluntarily even if uninvited) 39. THE BOW Once the divine architect, Viswakarma made two bows and gave them to MahaavishNu and Lord Siva. When Daksha, did not invite his son-in- law, Siva for a Yagjna, the latter was so incensed and vowed to destroy everything before him using the bow given to him. But, when the dEvas pleaded with him, he desisted and handed it over to King dEvaraata, of Nimi dynasty for safe keeping. That is how it came as a prized possession of King Janaka, a descendent in that dynasty. Janaka ordered the bow to be brought. Valmiki says that 5000 men dragged the bow in a cart and brought it to the Court. Kamban, however, says that it needed 60,000 men to bring it. People were wondering that King Janaka should have been crazy to stipulate a "wager of the bow" knowing full well that it was impossible for anyone to even move it, let alone lift it. " Villai eDuthu nippiLLayin mun iTTadu pEdamai enbaar" 40. RAMA! LOOK AT THE BOW! It was the Sage who suggested that the princes might wish to "Look at" the bow. So, Janaka requested Viswaamitra to show the bow to the princes. Earlier when he showed it to the scores of warriors who came to lift it, all of them failed. May be, he thought that if the Sage with enormous "TapO-balam" were to show, it might have a welcome outcome! Viswaamitras thu dharmaatmaa srutvaa janaka bhaashitam/ Vatsa! Raama! Dhanur Pasya! Iti Raaghavam abhraveeth// (Sargam 67) The great Dharmaatama, Viswaamitra told Rama: "Oh! Child! Rama! Look at the bow" H.H. Srimad Andavan, the Sage of Poundarikapuram Swami Asramam gives a wonderful explanation on this seemingly simple directive of Sage Viswaamitra. Vatsa! Raama! - Janaka was vexed that none of the warriors who came forward earlier could even lift the bow. He lamented: "Nirveeram urveetalam" "Is there no real hero in this world?" LakshmaNa was irked by this lament and thought that when they were there, how Janaka could make such a damaging statement. The Sage read his mind. Sita was to become Rama's wife. But, this will be spoiled if LakshmaNa were to offer first to lift the bow, so, he hurried to call "Rama" by name. - Knowing Rama as he did, he should have called Rama:"Veera! Rama!" The Sage must have thought that after all, for such a young lad, one can "only show" a mighty object lest if in his youthful enthusiasm Rama should get hurt while lifting the bow, he would be answerable to Dasaratha for an indiscreet advice. So, he cautioned Rama to act as a small boy. - Why "Vatsa"? The Sage must have remembered how as a Vatsa - a small boy, the Lord once came as a dwarf-sized Vaamana and suddenly grew up to be Trivikrama. "Rama! Behave your age. The antics that you played during Vaamana Avataara would not be appropriate now. It was OK then when you had to show your Paratvam. But now, you have to live up to your own statement "aatmaanam maanusham manyE"- I consider myself as just a human." the Sage seems to suggest. - It may have been carried by innumerable strong men. But, for you it is a child's play. Hence, he called Rama "Vatsa" Raama Dhanu! - If the words "Rama" and "Dhanu" are taken together it would mean Rama's bow. "Since I have already initiated you in the use of powerful astras, this bow will be yours to take, stand it, bend it or even break it" the Sage seems to suggest. - "Your name "Rama" means "ramayati iti Rama: "Born to make everyone happy" You can prove it more so by stringing this bow and marrying Sita to the delight of all the worlds" - "The moment you string it, this bow is going to break. You are going to make people wonder how such a bow that could not even be lifted by mighty warriors who returned crestfallen could be so brittle at your hands" - "This is the bow of Lord Siva. "Siva" means "auspicious" By stringing it, you are going to enjoy your auspicious wedding with Sita and shower auspiciousness on all of us" Dhanur Pasya! - "Just see! Consider all possibilities. Assuming that you are able to lift the bow, consider if you will be able to replace in its box" - He did not ask Rama to string the bow and did not direct him to string the bow. Why? If by chance, Rama were to fail as did the mighty warriors in the past, people would blame only the Sage saying:" After all, Rama as a boy may not understand the seriousness of the venture. How did the wise Sage ask him to string the bow?" - The bow was just in front of them. But, why did the Sage specifically mention "See the bow"? This is because, Sita was witnessing the event from her balcony and if Rama were to look up, his attention would get distracted. "What is the use of looking at her at this crucial juncture? For now, look at the bow. See how it can be lifted properly, how it could be strung properly without letting it slide or lose balance. Right now, these are more important than looking at Sita. If you successfully string the bow, you will have ample opportunities to be looking at her forever", the Sage seems to convey. Iti Raaghavam - "You are born of a glorious heritage of Raghu-kula. See to it that you do not bring dishonor to your lineage" Pasya! - My duty is to "show" you the bow. It is now for you to do whatever is needed" - Though he said "See!" Rama could understand by the body language of the Sage that he intended more than what he said. The people in kosala dEsa, were experts in "mind reading" and Rama was the foremost in this art! This Valmiki indicates by the words: "ingitagjnaa kOsalaa:" ingitagjnaa kOsalaa:" Swami narrates a humorous story on this "ingitam" aspect. Once, at lunch time, a hungry person visited his friend. For a long time, they were talking of the good old days. But, there was no sign of inviting the guest for partaking food. The host's wife appeared at the doorstep. The husband signaled her to get ready to serve the guest. For long there was no call from her. The host peeped in. To his shock, he saw her lying down asleep after having finished eating and cleaning the vessels. When the husband demanded an explanation, she replied "Only you asked me by body language to eat and go for a nap!" This is NOT the kind of understanding with the citizens of KOsala" 41. SITA DEVI Kamban describes how Sita Devi appeared from the earth at the tip of the plough that Janaka was using to make earth fit for the Yagjna that he was commencing. uzhuginra kozhu mugattin udikkinra kadirin oLi pozhiginra bhuvi maDantai thiru veLip PaTTena puNari ezhginra teLL amudODu ezhundavaLum izhindu odungith tozhuginra nal nalathup peNN arasi tOnrinaaL (KR- Bala 631) 42. WHAT DO THEY EXPECT? It is the common experience that the bride would expect to have a handsome groom; Mother, a wealthy son-in law, Father of the bride, an educated mappiLLai, Relatives, a good family background (kulam, gOtram etc) and the others a sumptuous feast! kanyaa varayatE roopam maataa vitham vitham pita srutam/ baandhavaa: kulam ichchanti mrushTa annam itarE janaa: // In this case, everyone was satisfied in whatever they expected. 43. BREAKING THE BOW! When Rama lifted the bow and made it stand up by pressing his toe at its bottom and tried to string it, the whole process was done so swiftly that the spectators saw only his touching it and then they heard the breaking of the bow with a thunderous sound. "kaiyaal eDuthadu kaNDanar itradu kETTaa"r ( (ibid 648) The joy of all the spectators was cannot be described but has to be only imagined. They however saw on thing and only one thing. What is that? Kamban answers: Those who saw Rama's broad shoulders, or his lotus feet or his long arms could not take their eyes away from whatever they saw. Such was the charm of every part of his body that none was there who could claim to have seen the beauty of the whole figure of Rama. thOL kaNDaar thOLE kaNDaar thoDu kazhal kamala manna thaaL kaNDaar thaaLE kaNDaar thaDakkai kaNDaarum akdE vaaL koNDa kaNNaar yaarE vaDiyinai muDiyak KaNDaar oozh koNDa samayathu annaan uruvu kaNDaarai othaar (ibid 1028) and "AaDavar peNmaiyai avaavum thoLinaai" If Rama's beauty was such Sita's beauty was none the less. Kamban asks: "If all the "Saamudrikaa lakshaNams" are seen in one go, how can one resist the charm?" "azhagu ellam orungE kaNDaal yaavarE aatra vallaar?" (ibid 1083) 44. THE BANGLES THAT SAVED THE DAY Sita who had only a glimpse of Rama when they had their "first sight" wished to have a "closer look" but was shy lest her act should catch the watchful eye of her peers. So, under the pretext of adjusting her bangles, she diverted their attention while she took a brief reprieve to ogle the personality of Rama. "kai vaLai thiruthupu kaDaik kaNin unarndaaL" (ibid 1100) Janaka sent emissaries to the Court of Dasaratha informing him of the success of Rama in breaking the bow and inviting him for the betrothal function. Dasaratha's joy knew no bounds and he headed to Mithila with a huge retinue consisting of his 60000 wives, Gurus, PurOhitas and citizens, as speedily as he could. The spectators who attended virtually became celestials says Kamban. How? Celestials are known not to bat their eyelids. Since the spectators were so charmed by the beauty of "sErthi" of the couple that they did not bat their eyelids! "amaivara mEniyaan azhagin aayadO, imaiyavar aayinar inguLaarumE" (ibid 1179) It is customary for the bride's party and the groom's party to narrate the respective lineages before the marriage. In the august assembly, on behalf of Dasaratha, his Kula guru, VasishTa narrated the lineage of Ikshvaaku right up to Dasaratha and concluded that the two princes were the sons of this Dasaratha. Similarly, Janaka described his ancestors from King Nimi followed by King Mithi (after whom Mithila was named) and then the successive rulers up to Himself (known as Suradwajan) and his brother Kusadwajan who was ruling the country called Saankaasyam. While Janaka had two daughters namely, one: Sita (as already mentioned) and the other, UrmiLa. Kusadwaja also had two daughters namely MaaNDavi and Srutakeerthi. Janaka proposed that Rama should marry Sita as he won the wager, and LakshmaNa marry UrmiLa. Viswaamitra who was instrumental for their get together for his part proposed MaNDavi for Bharata and Srutakeerthi for Satrughna. The proposals duly approved, the next logical step was to conclude the marriage. Janaka ordered all arrangements to be made befitting the status of the Royal guests. 45. SITA KALYAANAME VAIBHOGAME! Janaka made a profound statement asking Rama to hold Sita's hand by his hand (PaaNI-grahaNam) as revealed by Asmad Swami. "iyam Sitaa mama sutaa saha dahrmachari tava/ prateechcha yEnaam bhadram tE paaNim griheeshva paaNinaa//" pativrataa mahaa bhaagaa ChaayEva anugataa sadaa/ ityuktvaa praakshipat Raajaa mantrapootam jalam tathaa// (VR- Bala Sargam 73) Iyam Sita: - Janaka seems to tell Rama: "You might have heard that she is my adopted daughter. You may, therefore, doubt about her "kulam" "gOtram" etc. When I was ploughing the field for a Yagjna as ordained by the Saastras, she appeared as a baby girl from earth. She was not born from the womb of any human woman unlike you who was born of Kousalya's womb" mama sutaa - For a girl, it is the birth in a good family that is the real qualification more than her beauty. Janaka was known as a "Karma yOgi". Therefore, her bringing up cannot be with any blemish. - Just like your father who did lot of Yagjnas like AswamEda and PutrakaamEshTi etc. to beget you, I have also been observing very many Vratas and brought her up with utmost care, since she did not have a biological mother. - Further, as she is the daughter of Mother Earth, she has imbibed qualities of tolerance and mercy. So, in the matter of such qualities, she excels you because you will protect only those who surrender to you whereas she can save even those who torture her. saha dahrmachari tava/ - Janaka seems to tell Rama not to follow the example of his father who married 60,000 wives none of whom were eligible for joining him in "Yagjna Kaaryams" which was the exclusive privilege of "PaTTa-mahishis". "This Sita will serve you both in your Grihasta Dharma as well as in Vaideeka Karmas so well that you do not have to seek another spouse" In fact, she is one step superior to you in adhering to the Dharma of "Sarava jana paritraaNam" who will ask "na kaschit na aparaadyati" (Who has not sinned?) and "Kaaryam karuNam aaryEna" (It is the duty of nobility to forgive) - "It is not enough if a wife is talented in fine arts like music and dancing. When the husband returns home hungry, it would not behoove her to offer her talents in this regard but would be appreciated if she provides the much needed food for him. My daughter, Sita though very much accomplished will satisfy your every need exactly when you need them" - "My daughter, Sita would help you in all your AnushTaanams even as Arundati, the wife of your Kula guru does to VasishTa. I promise" - My daughter, Sita would stand by you through thick and thin unlike so many wives who are just "fair weather friends" who would not hesitate to desert the husband and leave him to fend for himself in times of adversity" - She will be true to the definition of a wife with 6 qualities: She will act as servant in action, a minister in tendering sage advice, beautiful as Mahaalakshmi, forgiving like BhudEvi, loving like a mother, as a harlot in giving in sex "kaaryEshu daasee karaNEshu mantree roopEshu lakshmi kshamayaa dharitree/ snEhE cha maataa sayanE tu vEsyaa shad karma yuktaa kula dharma patnee// - Your purpose of Avatara will be complete only if you marry my daughter, Sita. He seems to foresee far into the future like Kaakaasura being saved because of her grace; Sugreeva gaining the kingdom of Kishkinda; VibheeshaNa getting Lord's protection due to her blessings. "All these things would not be possible without her presence by your side. Think again!" - "Also, whenever she feels that you seem to falter in your Dharma, she will not hesitate to correct you politely. Janaka seems to foresee how later she would ask Rama why while pursuing Dharma, he was willing to kill the Raakshasas who did not harm him personally and Rama would answer that in "VisEsha Dharma" of protecting the virtuous - the killing of evil forces was only a collateral damage. - "My daughter Sita would make your Vamsam as well as my Vamsam proud" Prateechcha yEnaam - Assuming Rama's asking him: "I agree with whatever you have said about your daughter. But, how can I accept her without your specific request?" he makes a verbal request to Rama to accept her by clasping her hand. "kanyaam kanaka sampannaam sarva AabharaNa bhooshitaam/ daasyaami vishNavE thubhyam brahmalOKa jigeeshayaa//" bhadram tE - Janaka assured Rama that Sita would bring all auspiciousness to Rama in his mission like "RavaNa Samhaaram", protection to dEvas, Rishis etc. - He was indirectly suggesting that Rama would declare "na jeevEyam vinaa taam asitEkshaNaam". "I will not live without her even for a second" when he was told that Sita cannot live without him "na cha Sita tvayaa heenaa" - Thus, Janaka by saying "Bhadram tE" conveyed his whole- hearted blessings to Rama paaNim griheeshva paaNinaa - "Rama! You may be apprehensive that anyone of the innumerable suitors who failed might try to stall the marriage. That is why I am asking you to quickly clasp her hands" - "Rama! Since you were separated from your spouse for long, to settle a domestic feud, you may try to make it up with her by holding her feet. Hold her hand, not her feet!" - "You can hold her feet later in private. But, for now, you hold her hand in public! - "You will have the opportunity to hold her feet during "ammi midittal" - "Sita is a small girl. She may not know how to take your hand. Please take the initiative" - Also, if she were to take the initiative to hold your hand, her palm would be on top and your palm will be at the bottom. This is "Kanyaa-daanam" When giving "Daanam", our elders used to hold the plate containing the offering from below and let the guests pick up the offering when their palms will be above. I cannot bear to see Paramaatma's hand, the recipient of "Kanyaa-daanam" to be at the bottom" pativrataa - It would be inappropriate (virasam) for a would-be-father-in- law to tell that his daughter is a "Pativrataa" to his would-be-son- in-law even before the marriage! Why did Janaka say this? Because he was a Rishi who knew the future, perhaps, he could foresee that Rama would one day suspect her character and ask her to prove her chastity by a fire ordeal! Mahaabhaagaa - Sita is a fortunate girl. She will bring you good fortune. How? - "Because I do not have a male issue, the whole kingdom of Mithila will be yours by marrying her" 46. MARRIAGE CELEBRATED As already decided, on the same day, the marriages of Rama with Sita, LakshmaNa with UrmiLa, Bharata with MaaNDavi and Satrughna with Srutakeerthi were celebrated with great pomp and joy. On a Panguni Uttara day, "Kosala Raman" became "Sitaa Raman" 47. BLESSINGS OF PARENTS Immediately after the conclusion of the wedding, Rama and Sita prostrated before KaikEyi before anyone else, not even Dasaratha or Kousalya. H.H. explains: Rama seems to tell KaikEyi" I have done my part by marrying Sita, The ball is now in your court to take the next step (of sending me to the forest) so that I can complete my Avataara kaaryam!" 48. A FAKE MARRIAGE As the arrangements were going on, Naarada, the usual mischief maker was in Raavana's court informing him of the impending marriage. He advised Raavana to don the role of Rama and wait at the Southern gate exactly at 7 am saying that Sita would come there and that he could abduct her! Then, he went to SoorpaNaka and advised her to don the role of Sita and wait at the same palace and at the same time saying that Rama would come there and that she could abduct him. At the appointed time the two were at the gate with respective costumes. Raavana (disguised as Rama) bundled up SoorpaNaka (disguised as Sita) and started to leave via the sky. Suddenly, both realized the practical joke played upon them by Naarada. But, where was Naarada? Who knows? " He is a "TrilOka Sanchaari"! 49. SRI RAMA AND PARASU RAMA As the party was returning back to AyOdhya, they saw some bad omens and some good omens also. This predicted some problem that might arise but might soon be resolved. There stood in front of them the angry Parasurama, the arch enemy of Kshatriya clan who had earlier annihilated Kshatriya race 21 times. Despite pleadings by Dasaratha, Parasurama challenged Rama to string the "VishNu dhanus" he was holding saying that the "Siva dhanus" which Rama broke in the wager was weak and brittle. Instantly, Rama took it in his hands and bent it. The bent and crooked mind of Parasurama, says the poet, became straightened. He recalled an earlier incident when Lord VishNu, pleased with the Tapas of the Sage, granted him his own power promising to take it back when he took Avatara as Sri Rama. Nrisimha PuraaNam describes the scene in the following words: "Tata: parasuraamasya dEhaat nirgatya vaishNavam/ Pasyataam sarva dEvaanaam tEjO raamam upaavisat// The "VishNu tEjas" in Parasurama rose from his body and entered that of Sri Rama" 50. namOstu Raamaaya sa LakshmaNaaya dEvyai cha tasmai Janakaatmajaayai (To Continue with Ayodya kaaNdam) ===================================================================== xxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxx ===================================================================== 2.TAATPARYA RATNAVALI - SUBMISSION 20 - SLOKAM 13 -PART 1 (SRI N. KRISHNAMACHARAIAR SWAMI OF CHICAGO) --------------------------------------------------------------------- - SrImate SrI ra'nga rAmAnuja mahA deSikAya namaH. tAtparya ratnAvaLi - Submission 20 - Slokam 13 Part 1 - tiruvAimozhi 1.3. tAtparya ratnAvaLi Slokam 13 ? tiruvAimozhi 1.3: bandhArhatvAt sva-bhaktaih (1.3.1) adhikatara guNa ananta divya avatArAt (1.3.2) sarveshu AsattimatvAt (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 (i.e., at the daSakam level) 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 can be noticed from the above Slokam as an illustration). We will see that the guNa that is chosen for each individual 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: pattuDai aDiyavarkku eLiyavan piRargaLukku ariya vittagan malar magaL virumbum nam arum peRal aDigaL mattuRu kaDai veNNai kaLavinil uraviDai yAppuNDu ettiRam uralinODu iNaindirundu E'ngiya veLivE (tiruvAi. 1.3.1) peRal arum, malar magaL virumbum nam aSigaL, pattuDai aDiyavarkku eLiyavan, piRargaLukku ariya vittagan, mattuRu kaDai veNNai kaLavinil uram iDai yAppuNDu uralinODu iNaindirundu E'ngiya eLivu ettiram! ? It is impossible to describe the saulabhyam of emperumAn, the Consort of SrI, who is easily accessed by His true devotees, and who is beyond reach for the non-devotees, as illustrated by His act of remaining ? as if helpless, tied to the mortar after stealing butter from the gopis' houses. svAmi deSikan identifies the guNa sung in pASuram 1.3.1 as `sva- bhaktaih bandanArhatvAt' ? He who lets Himself be bound by His devotees. It was no9t just yaSodA who was able to thus bind Him through love; all His deovtees can bind Him through love ? He is such a sulabhan ? easy to attain through devotion. 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. yaSodA tied Him with a tiny stretch of rope, and He stood powerless, just pretending to cry ? mattuRu kaDai veNNai kaLavinil uraliDai yAppuNDu 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 was 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 na 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 lakshmaNa 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. ? pASuram 1.3.2, starting with "eLivarum iyalvinan": eLivarum iyalvinan nilai varambu ila pala piRappAi oLi varum mazhu nalam mudal ila kEDu ila vIDAm teLi taru nilaimaiyadu ozhivilan muzhuvadum iRaiyOn aLivarum aruLinODu agattanan purattanan amarndE (1.3.2) "iRaiyOn eLivarum iyalvinan; nilai varambu ila pala piRappAi oLi varum mudal ila kEDu ila, muzhu nalam vIDAm teLi tarum adu nilaimai muzhuvadum ozhivilan, aLi varum aruLinODu amaindu agattanan purattanan" ? bhagavAn is One who has saulabhyam as a natural guNam; This is evidenced by His taking different incarnations in different forms, while being in no way constrained by the limitations of any of these forms; on the other hand, He is of Infinite effulgence in these incarnations, endowed with Infinite Bliss, and bestows the ability for His devotes to enjoy Him fully (SrI vaikunTham), and at the same time He is inaccessible to those who are not devoted to Him. svAmi deSikan captures the primary guNa to be enjoyed in this pASuram through the phrase: "adhikatara guNa ananta divya avatArAt" ? He is ananta-sulabhan as revealed by His taking many divine births, in many forms, with all His kalyANa guNa-s, and thus being easily accessible to everyone who desires to attain Him. pUrvAcArayas' anubhavam is that when nammAzhvAr sang His sulabhatvam in the previous pASuram by being tied to the mortar, AzhvAr lost consciousness because of His deep meditation in this extreme simplicity of emperumAn, and when he recovered after six months, he continues with his anubhavam of bhagavAn's sulabhatvam once again in pASuram 1.3.2, and now he sings about how bhagavAn makes Himself easily available to those who desire to attain Him through His divine incarnations. sulabhatvam is bhagavAn's nature ? eLivarum iyalvinan. There is no constraint to the varNa in which He will take His incarnation; there is no constraint to the acts that He will perform durimg His incarnations; He will take His incarnations in human forms, or as fish, tortoise, or anything else that He chooses, but He will not be subject to any limitations of any kind in any of His incarnations ? nilai varambu ila pala piRappu. The veda declares this as ? ajAyamAno bahudhA vijAyate. In particular, He will bestow moksham to those who deserve it during these incarnations as well ? as exemplified by His giving moksham to the maruda trees. He will show His viSva rUpam, and at the same time He will bend down and be a chariteer for His devotee. But His guNa of moksha pradatvam will never be away from Him ? vIDu Am teLi tarum adu nilaimai muzhuvadum ozhivilan. Thus, bhagavAn is agattanan ? antara'ngam or One Who is intimate to those who are devoted, and at the same time, purattanan ? inaccessible to the others. SrI UV notes that His divine incarnations are of more benefit for the devotees than even His form in SrI vaikunTham, in the sense that more of His kalyANa guNa-s are revealed for us to enjoy during His incarnations in our midst. This is the significance of the word adhikara-tara in svAmi deSikan's description of emperumAn's guNa for this pASuram ? adhika-tara guNa ananta divya avatArAt. svAmi deSikan sings the avatAra rahasyam (the six rahasya-s about bhagavAn's incarnations) of bhagavAn in Slokam 17 of his SaraNagati dIpikA. The explanation for this Slokam can be easily found in the bhakti list archives and other sources. -dAsan kRshNamAcAryan (To be continued) ===================================================================== xxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxx =================================================================== Yahoo! 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