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                       SrImate ra'nga rAmAnuja mahA deSikAya namaH.
                     tAtparya ratnAvaLi - Submission 50, Slokam 19 Part 3,
                         tiruvAimozhi 1.8, pASuram-s 1..7 to 1.8.10.
 
·        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 â?? 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 â?? â??sat-citta ananya vRttauâ?? â??  en eNNam tAn AnAn - He who makes it His job to be exactly as the devotee desires.   SrI veâ??nkaTeSAcArya explains this as â??ASrita manoratha sadRSa vyApArattai uDaiyanumAiâ??.  BhagavAn made AzhvArâ??s mind His dwelling place (taN tAmam Seidu) exactly as AzhvAr desired (en eN tAn AnAn).  He considered AzhvArâ??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 â?? â??sat citta anaya vRttauâ??.  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 â?? en eNNam tAn AnAn â?? sat-citta ananya vRttau.     
 
·        pASuram 1.8.8:
 
AnAn An Ayan mInODu Enamum
tAn AnAn;  ennil tAnAya Saâ??ngE.
 
An Ayan AnAn mInODu Enamum tAn AnAn;  ennil tAn Aya Saâ??ngE â?? The same One who took incarnation as a cowherd, also took incarnations as matsya (Fish), varAha (Boar) etc.  This way, the incarnations He has taken are countless (Saâ??nkham â?? a very large number).
 
svAmi deSikan describes the gist of this pASuram with the words â??vibhava sama tanauâ?? â?? AnAn An Ayan mInODu Enamum â?? He whose incarnations are as unlimited as His greatness.   SrI PBA explains this as:  tannuDaiya  vibhavaâ??ngaLukku ellai illAdAp pOlE tan vigrahaâ??ngaLukkum ellai illAdavan â?? Just as there is no limit to His greatness, there is no limit to His incarnations also.  AzhvAr is enjoying His greatness, exclaiming that He took so many beautiful incarnations just to make it possible for AzhvAr to enjoy His greatness (another interpretation for â??ennil tAnAya Saâ??ngEâ?? â?? it is because of His great attachment to me that He took all these different incarnations.  Ennil = enniDattil, towards me; tAn Aya = for Him, naturally; Saâ??ngu = attachment).
 
·        pASuram 1.8.9:
 
Saâ??ngu cakkaram am kaiyil koNDAn
eâ??ngum tAnAya naâ??ngaL nAthanE.
 
eâ??ngum tAnAya naâ??ngaL nAthan am kaiyil Saâ??ngu cakkaram koNDAn â?? Our Lord takes incarnations among all kinds of species, and His prowess is always part of Him, as evidenced by the Saâ??nkha and cakra in His hands in all these incarnations.
 
svAmi deSikan describes the bhagavad guNam sung in this pASuram with the words â??svAyudhArUDha hastehâ?? â?? He who has the Saâ??nkha and cakra in His hands always ready for the protection of the devoteesâ??.   SrI UV brings out the Arjava guNam sung here by pointing out that bhagavAn has the conch and the cakra in His hands, just because protection is what the devotees expect from Him â?? He acts consistent with the devoteesâ?? wishes.  Ideally, He does not need any weapons for anything, since He can achieve all that He wants by His mere saâ??nkalpam or wish.  SrI UV also points out alternate pATham-s for svAmi deSikanâ??s description here â?? sva AyudhArUdha hasteâ?? or  â??su-AyudhArUDha hasteâ?? â?? His own weapons in His divine hands, or beautiful weapons in His divine hands.
 
·        pASuram 1.8.10:
 
nAthan j~nAlam koL pAdan en ammAn
Odam pOl kiLar veda nIranE.
 
My Lord is the Lord of all nitya sUri-s, as also One whose divine feet are worshiped by all in this world as well.  His infinite auspicious qualities are sung by all the veda-s that extensively praise His greatness. 
 
The phrase â??j~nalam koL pAdanâ?? in the above pASuram is interpreted as a reference to bhagavAnâ??s trivikrama incarnation â?? One whose divine feet were extended throughout all the three worlds.  svAmi deSikan captures this as the guNam emphasized in this pASuram â?? nIcocca grAhya pAdeâ?? â?? He whose divine feet extended to the reach of all without distinction of high and low level beings.  Many vyAkhyAna-s stress the important message from this pASuram as â??One who is sung in all the veda-sâ??; however, SrI UV points out that svAmi deSikan selected â??j~nAlam koL pAdanâ?? as the primary guNam since it conveys His Arjava guNam more directly. 
 
In the concluding pASuram of this rtiruvAimozhi â?? 1.8.11, nammAzhvAr describes emperumAn as â??nIr purai vaNNanâ?? â?? One who has the complexion resembling waterâ??.  SrI PBA comments that the comparison of bhagavAnâ??s complexion to water does not stop there, but extends to His guNam of molding Himself to the wishes of His devotees just as water lends itself to any shape that the container has â?? a reference to bhagavAnâ??s Arjava guNam that is the subject of this tiruvAimozhi.  SrI PBA gives a comparison of bhagavAnâ??s guNa-s resembling water through a list of 21 points in his tiruvAimozhi vyAkhyAnam. 
 
The ten pASuram-s of this tiruvAimozhi thus sing the Arjava guNam of bhagavAn, supported by the following thoughts in each of the pASurams of this tiruvAimozhi:
 
-         bhagavAn lends Himself for worship and kaiâ??nkaryam by nitya sUri-s such as garuDan as they wish, without any constraint (1.8.1)
-         He takes incarnations on His own with all His aiSvaryam intact and undimished, and moves with the likes of us in His leelA vibhUti with the same Arjavam as He does in His nitya vibhUti (without distinction, at our level, in thought, word, and deed) (1.8.2).
-         He has taken the arcA incarnation in triruveâ??nkaTam just to be accessible to both the samsAri-s like us and to the nitya sUri-s at the same time (1.8.3)
-         He bore the govardhana mountain tirelessly in order to protect the cows and the cowherds who sought His protection. (1.8.4)
-         He mingles with great sicerity with the bodies of those who surrender to Him (1.8.5)
-         He engages the devoteeâ??s soul in His kaiâ??nkaryam by captivating the devotee through His beautiful incarnations such as His vAmana incarnation (1.8.6)
-          He acts such that He makes His wishes coincide with His devoteeâ??s wishes. (1.8.7).
-         He takes countless incarnations among all different species such as His varAha incarnation, just to be accessible to all, and to attract everyone to His feet (1.8.8)
-         He carries the divine conch and discus in His beautiful hands in all these incarnations, for protecting His devotees just as they would want (think Arjavam at the tiruvAimozhi level), and also to attract them to Him (1.8.9)
-    He made His divine feet accessible to all without distinction of high and low levels of beings in His trivikrama incarnation (1.8.10).
 
             -dAsan kRshNamAcAryan
              (To be continued)



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