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              SrImate Ra'nga RAmAnuja MahAdeSikAya namaH.         
        tAtparya nratnAvaLi - Submission 76 - Slokam 26 Part 3, 
             tiruvAimozhi 2.4, pASuram-s 2.4.6 to 2.4.8.


z       PASuram 2.4.6:

tagavu uDaiyavanE ennum .pinnum 
miga virumbum pirAn ennum enadu
aga uyirkku amudE ennum uLLam 
uga urugi uLLuLE.


âtagavu uDaiyavanE ennum;  pinnum miga virumbum;  uLLam uga urugi ninRu 
uLLuLE pirAn ennum; enadu agam uyirkku amudE ennum â âThis daughter of mine 
keeps singing of You as The Most Merciful, and keeps showering her love on You; 
 (Because she is not able to unite with You) she is suffering deeply in her 
mind, and is appealing to You in her mind as âpirAnâ â One who is ever 
helpful to others;  she is saying that You are the most enjoyable to her inner 
soul.

SvAmi dESikan gives the gist of the guNam to be enjoyed from this pASuram as 
âdhairya hetumâ â He who supports the devotee by giving the devotee the 
courage to continue to seek the union with Him until it finally materializes 
â enadu aga uyirkku amudE.  He gives the sustenance in the form of courage to 
the inner soul â aga uyir â of the devotee, and sustains it.  

In his ARAyirappaDi vyAkhyAnam, PiLLAn nicely describes this guNam:  The 
devotee first recalls His infinite Mercy; this automatically leads to the 
confidence that such a Merciful One will never forsake the devotee, and this 
results in even more desire to attain Him.  But since He is not realized right 
away, the devoteeâs inner self is filled with the feeling that He is the most 
enjoyable there is.     

z       PASuram 2.4.7:

uL uLAvi ularndu ularndu ena vaLLalE kaNNanE ennum pinnum
veLLa nIrk kiDandAi ennum ena, kaLvi tAn paTTa va~njanaiyE.

uL uL Avi ularndu ularndu en vaLLalE! en kaNNanE ennum pinnum veLLam nIr 
kiDandAi ennum en kaLvi tAn paTTa va~njanaiyE â My daughterâs inner soul 
that is more delicate than the mind is all dried up; (and yet, she is hiding 
all this suffering from me, and)  she is calling Your names with affection â 
âMy most merciful One! My own dear lovely KrishNa!â, and continues on:  
âOh My Lord reclining in the overflowing Milk Ocean!â.  It is astounding 
that she who manages to cheat me by hiding her sorrow from me, is being 
squarely cheated by You!  

Or, alternately, 

My daughter who is capable of attracting You to herself, is now caught in the 
dragnet of Your guNa-s.

svAmi deSikan captures the guNam tht stands out in this pASuram through the 
words â trANe dattAvadhAnamâ â (trANe â in/for protection;  avadhAnam 
â attention; datta â He who gives;  He who devotes His attention to the 
protection of His devotees).    veLLa nIrk kiDandAi ennum   BhagavAn has His 
abode in tirup pArkkaDal â the Milk Ocean, only so that He is easily 
accessible to the likes of the deva-s when they need His protection.  

V: RakshaNattilE avahitanAi tirup pArkkaDalilE vandu kaN vaLarndum.  
PBA:  kAkkum iyavinanAit tirup pArkkaDaililE vandu kaN vaLarnfarubhavan.
AND: rakshippadaRkAgat tiruppARkkaDalilE kiDappavan.

sAkshAt svAmi brings out another aspect of BhagavAnâs dedication for the 
protection of the devotees from this pASuram.  He gives the interpretation for 
the the word âvaLLalâ as âOne who gives His own AtmA to usâ â He 
protects us all by being our antaryAmI â the Soul of our souls.  AzhvAr 
himself reminds us of BhagavAnâs utmost concern for the protection of all the 
jIva-s in several places â e.g., âkAkkum iyalvinan kaNNa perumAn (2.2.9).

SrI UV has suggested an alternate pATham for svAmi deSikanâs description of 
the guNam for this pASuram â dAne dattAvadhAnam â He who devotes great 
attention to giving or bestowing His blessings to the devotees.  Beyond giving 
this alternate pATham, he does not discuss the reason for his alternate choice. 
 One wonders whether the motivation for the alternate pATham is sAkshAt 
svAmiâs interpretation given above for the word âvaLLalâ from the 
pASuram, with is emphasis on BhagavAn giving His own AtmA for the protection of 
all.  

z       PASuram 2.4.8:

va~njanE ennum; kai tozhun;  tana na~njam vEva neDidu uyirkkum; viRal
ka~njanai va~njanai SeidIr! ummait ta~njam enRu ivaL paTTanaLE.

My daughter cries out:  âYou Cheat who subjugates me to You without my 
knowledge!â And she folds her hands in prayer in gratitude for that act of 
Yours!  She breathes out very heavily in her suffering.  You who blessed all 
the good people by cheating the evil Kamsan out of his life! The suffering that 
this daughter of mine is undergoing by trusting You who helps people in 
distress is beyond description!

The key idea that svAmi deSikan stresses as supporting BhagavAnâs guNam of 
vyasana nirasana vyakta kIrti (the guNam at the tiruvAimozhi level) in this 
pASuram, is His destroying the evil but mighty Kamsan, and thereby relieving 
the distress of the devotees.  His words for identifying the corresponding 
guNam for the current pASuram are - âsva-ripu-hati-kRta-ASvAsanamâ â 
âHe who destroyed the evil but mighty Kamsan, and thereby put the minds of 
His devotees at rest and in peaceâ.  

SrI PBA explains the above thought as follows:  âtannaik kolla ninaitta 
kamsanaik konRozhittu ippaDiyE ASrita virOdhikaLai pOkka vallavan enRu 
aDiyavarkku ASvAsa janakanAmavanâ â The devotees look at this incident of 
His eliminating the mighty but evil Kamsan, and get the relief and confidence 
that likewise He will eliminate all their obstacles readily.  

SrI VeânkaTeSAcArya gives a different interpretation for svAmi deSikanâs 
words âsva-ripu hati kRta ASvAsanamâ. â âmiDukkanAna kamsanai azhiyac 
ceidu tan-nimittamAna bhayattait tIrttu ASvAsanam paNNiyumâ. The key words 
that give the difference in interpretation are â âtan nimittamAna 
bhayattaip pOkki â By removing the fear of the elders regarding His safety.   
By waiting to kill Kamsan till He grew up, rather than killing Him even when He 
was only a child (as He did with the likes od PUtanA etc.), He relieved the 
fear and worry of Devaki and Vasudevar, who had pleaded with Him to hide His 
true identity from Kamsan at the time He was born. 

In either interpretation, the key guNam revealed through the Kamsan incident is 
that BhagavAn instils the confidence in the minds of His devotes that just as 
in the case of Kamsan, He will always remove all the obstacles that come in the 
path oif His devotees.  

-dAsan kRshNamAcAryan
(To be vcontinued)

 


      

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