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                         SrImate ra'ng rAmAnuja mahA deSikAya namaH.
                    tAtparya ratnAvaLi - Submission 49, Slokam 19 Part 2,
                           tiruvAimozhi 1.8, pASuram-s 1.8.3 to 1.8.7.
 
·        pASuram 1.8.3: 
 
kaN AvAn enRum maNNOr viNNOrkku
taNNAr ve?nkaTa viNNOr veRpanE.
 
maNNOr viNNOrkkuk kaN AvAn;  taN Ar vE?nkaTam viNNOr veRpanE ? He who is the Lord of the deva-s as well as those in this world, took incarnation in the cool Hills of tiruve?nkaTam where the nitya sUri-s dwell. 
 
svAmi deSikan presents the emphasis of this pASuram through the words ?kshudra divyaika netre? ? maNNOr viNNOrkkuk kaN AvAn ? He who took incarnation in His arcA form in truve?nkaTam in a place accessible to the people of this world as well as to the nitya sUri-s (kshudra ? lower level beings;  refers to the jIva-s embodied in this world;  divya ? divine,  refers to the nitya sUri-s).  The message conveyed is that bhagavAn has taken His arcA incarnation in tiruve?nkaTam such that He is accessible both to the nitya sUri-s and to us at the same time.  enRum kaN AvAn ? He who is always accessible to the eyes of the devotees in this world as well as to the nitya sUri-s.  The ?cool Hills? refers to the fact that it removes the tApam or thirst of the devotees who wish to worship Him, and also removes His tApam for wanting to redeem His devotees by being accessible to them. 
 
·        pASuram 1.8.4:
 
veRpai onRu eDuttu oRkam inRiyE
niRkum ammAn SIr kaRpan vaigalE.
 
I will always meditate on the greatness ? might, mercy, Arjavam etc. ? of My Lord who carried the govardhana Hills without the slightest strain for protecting the gopa-s and the cows. 
 
svAmi deSikan sums up the message of this pASuram with the words ?gopAdyartham dhRtAdrau?  -  He who bore the mountain in order to protect the gopa-s ? veRpai eDuttu niRkum ammAn.  SrI ve?nkaTeSAcArya explains svAmi deSikan?s words as follows:  ?tannai ASrayitta go, gopa rakshaNArthamAga govardhanattai dharittavanumAi? ? He who bore the govardhana Hills in order to protect the cow and the cowherds who sought His protection?.  bhagavAn?s kAruNya guNam is revealed here.
 
·        pASuram 1.6.5:
 
vaigalum veNNai kai kalandu uNDAn
poi kalavAdu en mei kalandAnE.
 
Vaigalum veNNai poi kalavAdu kai kalandu uNDAn, poi kalavAdu en mei kalandAnE ? He ate the butter every day without hiding the fact that He was stealing the butter ? by dipping His hands deep inside the containers; similarly, He mingled with my imperfect body also without any hesitation.  What a great wonder He is!
 
svAmi deSikan describes the gist of this pASuram through the words ?Srita tanu rasike? ? He who mingles with the bodies of His devotees with sincere desire.  Just as AzhvAr has interest only in bhagavAn?s kalyANa guNa-s, bhagavAn has only interest in His devotee?s body.  Just as He enjoyed the butter in tiruvAippADi, He enjoys intermingling with His devotee.  Even though this devotee has a body that is afflicted by the flaws of association with the three guNa-s, He still sincerely mingles with the devotee?s body because of His Arjavam.  Just as the vaikuNTha nAthan dived into the pot of butter with both His hands with great love of butter, He mingled with AzhvAr?s body truly with the same love.
 
·        pASuram 1.8.6:
 
kalandu en Avi, nalam koL nAthan
pulan koL mANAi, nilam koNDAnE.
 
Kalandu, en Avi nalam koL nAthan, pulan koL mANAi nilam koNDAnE ? Having mingled with my body,  He subjugated my soul to Him;  just to do this, He took the attractive form of vAmana and captivated my mind with His beauty.  Just as He captivated mahAbali?s mind, He captivated my mind as well. 
 
svAmi deSikan presents the gist of this pASuram with the words ?vAmaNi bhAva dRSye? ?  pulan koL mANAi.  SrI PBA explains this as ?vAmana vaDivu koNDadanAl spRhaNiyanAnavan ? He who became extremely desirable by taking His captivating vAmana incarnation -  (spRhaNIya ? to be desired or longed for, enviable, desirable).  SrI ve?nkaTeSAcArya explains svAmi deSikan?s words as ?pArkkiRa  pErgaLuDaiya dRshTi cittApahAri-yAna vAmana rUpattai uDaiyavanumAi? ? He who has the vAmana rUpam that steals the hearts of all those who look at the beauty of His form.  The idea is that He takes such beautiful forms to attract the likes of mahAbali who first thought the land was his, but then gave himself along with his land to the beauty of that vAmana rUpam.   So also, He first took possession of AzhvAr?s body, and then stole His soul.  Same is what He did with the gopi-s.  He ultimately does what is good for the soul of the devotee, and establishes His Lordship over the soul and engages the soul in His kai?nkaryam.
 
·        pASuram 1.8.7:
 
koNDAn Ezh viDai uNDAn Ezh vaiyam
taN tAmam Seidu en eN tAn AnAnE.
 
Ezh viDai koNDAn, Ezh vaiyam uNDAn, taN tAmam Seidu, en eN tAn AnAn ? He who slew the seven bulls for the sake of nappinnai, and swallowed the seven worlds to protect them from the great deluge, did what I longed for, and made my mind His abode, treating it as parama padam itself. 
 
          svAmi deSikan describes the gist of this pASuram through the words ? ?sat-citta
          ananya vRttau? ?  en eNNam tAn AnAn - He who makes it His job to be  
          exactly as the devotee desires.   SrI ve?nkaTeSAcArya explains this as ?ASrita
          manoratha sadRSa vyApArattai uDaiyanumAi?.  BhagavAn made AzhvAr?s mind
          His dwelling place (taN tAmam Seidu) exactly as AzhvAr desired (en eN tAn
          AnAn).  He considered AzhvAr?s mind the same as SrI vaikunTham, and made it
          His resort.  Another way to look at this is that while AzhvAr wanted to be in SrI
          vaikunTham with perumAL, He reciprocated by wanting to come to tirunagari and
          be with AzhvAr ? ?sat citta anaya vRttau?.  AzhvAr wanted to mingle with
          emperumAn intimately, and He took over that desire and mingled with AzhvAr,
          and performed feats such as killing the seven bulls for the sake of nappinnai,
          swallowing the seven worlds, etc., just to captivate AzhvAr by these acts of His.  
          AzhvAr wanted to reach parama padam, immerse himself in virajA river, and
          enjoy Him by singimg sAma gAnam to Him; bhagavAn reciprocated and wanted
          to come to tirunagari, immerse Himself in tAmraparAaNi river, and enjoy listening
          to kaNNiNuN SiRuttAmbu and enjoy nammAzhvAr ? en eNNam tAn AnAn ?
          sat-citta ananya vRttau.     
 
         -dAsan kRshNamAcAryan
         (To be continued)


 


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