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Oppiliappan List Archive: Message 00300 Jan 2008

 
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Respectful SwAmin, this text contains some charaters
not legible. Earlier also, adiyEn got some postings
like this. Pl. do some thing to make it all right.
Regards,
dAsan
SrInivAsan
--- Narasimhan Krishnamachari <champakam@xxxxxxxxx>
wrote:

>                        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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