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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