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        SrImate ra'nga rAmAnuja mahA deSikAya namaH.
     tAtparya ratnAvaLi - Submission 27, Slokam 1.4 Part 3,
                 tiruvAimozhi 1.4 contd.


·       pASuram 1.4.5:

nalgit tAn kAttu aLikkum pozhil Ezhum vinaiyERke
nalgattAn AgAdO?  nAraNanaik kaNDakkAl
malgu nIr punal paDappai irai tEr vaN SiRu kurugE!
malgu nIr kaNNERku Or vAcakam koNDu aruLAyE.

pozhil Ezhum nalgik kAttu aLikkum tAn, vinaiyERku nalga AgAdu tAnO?  
malgu nIr punal paDappai irai tEr vaN SiRu kurugE! nAraNanaik 
kaNDakkAl malgu nIr kaNNERku Or vAcakam koNDu aruLAi ? Is it possible 
that emperumAn who is a friend to all the jIva-s in all the seven 
worlds, and removes all their sufferings and bestows His blessings, 
just feels that it is not appropriate to be friendly to a sinner like 
me?  Oh merciful little sArasa bird looking for food in the rich 
waters in the gardens!  If by chance you see my Lord nArAyaNan 
anywhere, please bring some word of comfort from Him for me who am 
filled with tearful eyes.

svAmi deSikan summarises the primary guNa of bhagavAn sung in this 
pASuram through the words " jagad-upajanana sthApana ati-priyatvAt" ? 
He who delights Himself in creating and protecting all the beings of 
the world - nalgit tAn Ezh pozhilum kAttu aLikkum.  (nalgi ? sa-
snehamAga ? By displaying extreme attachment ? ati-priyatvAt; tAn ? 
By His own free will; By His very nature ? kAkkum iyalvinan.  svAmi 
deSikan's thoughts here are more elaborately reflected in the 
pASuram "kAkkum iyalvinan kaNNa perumAn" (pASuram 2.2.9 ? please 
refer to the write-up for this pASuram under the series tri-mUrti-s 
in tiruvAimozhi).  BhagavAn undertakes all the three functions - 
creation, protection, and destruction only for the sake of the 
benefit of the jIva-s, because of the attachment He has for the jIva-
s who are but His children.  Of special note in the context of 
bhagavAn's guNam of aparAdha-sahatvam at the daSakam level, is that 
He puts up with the inadvertent violations of His command not only by 
those who are inclined towards Him, but also the deliberate aparAdham-
s of those who are avowed nAstika-s or non-believers.  Note that 
azhvAr has chosen the word nArAyaNan in the pASuram ? nAraNanaik 
kaNDAl.  All jIva-s without exception are covered by the word `nAra', 
and He is their ayanam or final resort.  Thus, He gives a new body to 
all at the end of current life so that they have another chance to 
seek Him with a new body with full vigor, and He takes their old body 
away when their current body becomes too old to be of use to them in 
trying to attain Him.  And when the jIva is associated with a body in 
this world, bhagavAn creates all the things needed for their 
enjoyment and nourishment, and thus He protects the jIva-s.  All this 
is because of His extreme aparAdha sahatvam.

·       pASuram 1.4.6:  

aruLAda nIr aruLi avar Avi tuvarA mun
aruL Azhip puT-kaDavIr vIdi oru nAL enRu
aruL Azhi ammAnaik kaNDakkAl idu Solli
aruL Azhi vari vaNDE! yAmum en pizhaittOmE.

Azhi vari vaNDE! AruL Azhi ammAnaik kaNDakkAl aruLAda nIr avar Avi 
tuvarA mun aruLi, aruL Azhi puL avar vIdi oru nAL kaDavIr enRu idu 
Solli aruL; yAmum en pizhaittOm?  - Oh bee who is merrily circling 
around!  If you happen to see that emperumAn with the divine cakra 
that is merciful in protecting His devotees, please favor me by 
inforing Him that before the life of His pirATTi whom He has ignored 
by not blessing her through union with Him leaves her body, He should 
pass by her street at least once in His vehicle in the form of the 
merciful garuDan.  (If He does not accede to this request even), I 
wonder what sin I have committed to be treated this way.

svAmi deSikan summarizes the essence of this pASuram as "kAruNya 
Aptatva yogAt" ? H who is a relative and a friend to everyone out of 
His sheer mercy" ? aruL Azhi ammAn (kRpA samudra sudarSana dharanAna 
svAmi ? The Supreme Lord who bears the sudarSana cakram who is the 
Ocean of Mercy).   SrI UV explains svAmi deSikan's words - "kAruNya 
Aptatva yogAt",  as "tattva sAkshAtkAramum, upadeSa sAmarthyamum, 
prANigaLiDam karuNaiyum uLLavan" ? He who possesses the knowledge of 
the Absolute Truth, who can skillfully impart it to others, and who 
has the utmost Mercy to do it.  Notice AzhvAr using the words "aruL 
Azhi", "aruL puL", etc. ? everything about emperumAn is "aruL" ? 
Mercy.

SrI UV gives an alternate pATham also here ? kAruNya abdhitva yogAt, 
and notes that this will be consistent with AzhvAr's description ? 
aruL Azhi ammAn.  No additional explanation is provided, and the 
other commentators do not make a reference to this pATham.  `abdhi' 
means ocean, and this is also one meaning for the word `Azhi'.  Thus, 
this alternate pATham could mean "One who is associated with the 
quality of being an Ocean of Mercy".    

-dAsan kRshNamAcAryan
(To be continued) 




 
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