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             SrImate Ra'nga RAmAnuja MahA DeSikAya namaH.
         tAtparya ratnAvaLi - Submission 71, Slokam 25 Part 2,
              tiruvAimozhi 2.3, pASurams 2.3.3 to 2.3.5.


·       pASuram 2.3.3:

aRiyAk kAlattuLLE aDimaikkaN anbu Seyvittu
aRiyA mA mAyattu aDiyEnai vaittAyAl
aRiyAmaik kuRaLAi nilam mAvali mUvaDi enRu
aRiyAmai va'njittAi! enadu AviyuL kalandE.

aRiyAmaik kuraLAi nilam mAvali mUvaDi enRu aRiyAmai va'njittAi!  enadu
AviyuL kalandu aRiyAk kAlattuLLE aDimaikkaN anbu Seivittu aRiyA mA
mAyattu aDiyEnai vaittAyAl - You are One who took the VAmana
incarnation that completely disguised the truth about You!  In that
incarnation, You cleverly deceived MahAbali by asking him for three
feet of land in a way that he did not understand!  Even before I
reached an age where I could understand it, You took me into Your fold
as Your eternal servant even when I was caught in this samsAra.  

SvAmi DeSikan describes the guNam sung in this pASuram as 'dAsya
sArasya hetum' (sarasam - juicy, tasty, full of love) - He who is
responsible for our getting the interst in servitude to Him as a source
of delight - aRiyAk kAlattuLLE aDimaikkaN anbu Seyvittu vaittAi.  SrI
UV gives the alternate pATham as 'datta dAsya iccham Adau - He who gave
the desire for performing servitude to Him in the beginning itself.  

AzhvAr is praising the Glory of BhagavAn for involving him in the
interest for kai'nkaryam at an age where he did not have any ability to
reason out or think logically (aRiyAk kAlattuLLE aDimaikkaN anbu
Seyvittu), and that too, when he was born with an insentient body in
this prakRti (aRiyA mA mAyattu aDiyEnai).  He is rejoicing at
emperumAn's kalyANa gunam of tricking the devotee into devotion to Him
without even the devotee being aware of it, just as He tricked MahAbali
into giving Him three feet of land without MahAbali being even aware of
what was happening.

·       pASuram 2.3.4:  

        enadu AviyuL kalanda peru nal udavik kaimmARu 
        enadu Avi tandu ozhindEn ini mILvadu enbadu uNDE?
        enadu Avi Aviyum nI pozhil Ezhum uNDa endAi!
        enadu Avi yAr yAnAr tanda nI koNDu AkkinaiyE.

pozhil Ezhum uNDa endAi! enadu AviyuL kalanda peru nal udavik 
kaimmARu  enadu Avi tandu ozhindEn;  ini mILvadu enbadu uNDE?  enadu 
Avi Aviyum nI; enadu Avi yAr? yAn Ar? tanda nI koNDu AkkinaiyE. - O 
Lord who swallowed all the seven worlds and kept them in Your stomach!
To reciprocate for the great help You rendered to me by mixing with my
soul, I have surrendered my soul to You.   Now that this has has
happened, there is no question of its ever returning back to its
original state.  You are the Soul of my soul also.  But then again, who
am I to surrender Your belonging to You? What is the true nature of
this soul that has been surrendered to You, and what is the true nature
of me who is surrendering it to You?  You are making me give Your
property back to You now with the realization of 'aham te' - 'This AtmA
belong to You', compared to what I have been thinking erroneously all
along - 'aham me' - This AtmA belongs to me.

SvAmi DeSikan summarises the gist of this pASuram as 'sva Atma nyAsa
arha kRtyam' - enadu Avi tandu ozhindEn  - He develops us to a stage
where we offer our souls to Him for eternal kai'nkaryam.  He makes us
realize He is our Master and we are His eternal servants, creates a
desire in us for eternal kai'nkaryam to Him, and develops us to the
stage where we surrender ourselves to Him unconditionally with the
desire to dod nitya kai'nkaryam (eternal service) to Him.

The 'mixing' with the soul that AzhvAr is referring to the state where
one does not have to be born again in this world and go through the
cycle of birth and death.  Note the use of the words 'peru nal udavi' -
extremely great help.  'enadu Avi tandu ozhindEn' is bhara samarpaNam -
surrender of the self - SaraNAgati; in other words, realizing the
eternal state of servitutde to Him as long as this soul exists, and
offering it as such to Him - which is forever.  

SrImad ANDavan gives the brief summary - "Atma samarpaNam Seidu, AtmA
ennuDaiyadalla, avanuDaiya vastuvai avan koDutta buddhiyAl avanE
koDukkum paDi Seidu avanE svIkarittuk koNDAn enRu ninaikka vENum. 
IdudAn Seiyya aDuppaDu' - One should do bhara samarpaNam - surrender
the soul to His eternal kainkaryam - with the full realizationb that
BhagavAn Himself is making us surrender the soul that belongs to Him,
by giving us the ability to realize that, and making us offer it to
Him, and He is accepting the offering of His own property.  This is the
only proper thing to do."   PiLLAn also gives the same interpretation -
"paNDE unakku SeshamAi irrukiRa ivvAtmAvai nI koNDaruLinAi ittainai"  -
(By making me offer my soul to You), You are just accepting the soul
that has always been subservient to You.  

·       pASuram 2.3.5:

        iniyAr j~nAna'ngaLAl eDukkal ezhAda endAi!
        kanivAr vITTu inbamE! en kaDal paDA amudE!
        taniyEn vAzh mudalE! pozhil Ezhum Enam onRAi
        nuniyAr kOTTil vaittAi! nuna pAdam SErndEnE!

iniyAr j~nAna'ngaLAl eDukkal ezhAda endAi! kanivAr vITTu inbamE! kaDal
paDa en amudE!  taniyEn vAzh mudalE!  Enam onRAi Ezh pozhilum nuni Ar
kOTTil vaittAi!  nuna pAdam SerndEn - My Lord!  You are beyond the
grasp of anyone through pure knowledge!  You are the delight of
Salvation for those with the mature minds that deserve it!  You are my
delightful and eternal Nectar for which I didn't have to churn the
ocean (I didn't have to make any effort!)!  You are the cause for my
existence, who has no other go except You!   You are the One who lifted
the seven worlds from beneath the Ocean in Your varAha incarnation!  At
last I have attained Your feet.

SvAmi DeSikan presents the guNam from this pASuram as 'bhajad amRta
rasam' - kanivAr vITTu inbamE! en kaDal paDA amudE! taniyEn vAzh
mudalE!  pozhil Ezhum Enam onRAi nuni Ar kOTTil vaittAi!- He who is
Nectar for those who have surrendered to Him, without any effort on
their part.  The ease of accessibility of BhagavAn to the devotees is
sung here by AzhvAr.  SrI UV quotes the ease with which HanumAn could
carry LakshmaNan from the battlefield, while RavaNan with his twenty
hands couldn't even as much as move him - laghutvam agamat kapeH.  He
is like the treasure that is inside the house itself, without one
having to look for it elsewhere.  

In the three words 'bhajad amRta rasam', svAmi DeSikan captures a lot
of thoughts conveyed by AzhvAr in this pASuram - kanivAr vITTu inbamE!
en kaDal paDA amudE! taniyEn vAzh mudalE! pozhil Ezhum Enam onRAi
nuniyAr kOTTil vaittAi!- He who bestows Salvation to those who
sincerely desire It; there is no effort involved in attaining Him for a
devotee; He is available even for those with scant means; and He
uplifts the soul deeply drowned in samsAra and retrieves it to safety,
even as He demonstrated in His varAha incarnation by lifting all the
seven worlds from the depth of the ocean and brought them to safety. 
SrImad ANDavan illustrates this joy with the example of YaSodA (tollai
inbattu irudi kaNDALE - YaSodA found the upper limit of joy through the
pranks of Child KRshNa!).

-dAsan kRshNamAcAryan
(To be continued)



      
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