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             SrImate Ra'nga RAmAnuja MahA DeSikAya namaH         
        tAtparya ratnAvali - Submission 80 - Slokam 27 Part 3, 
              tiruvAimozhi 2.5 - pASuram 2.5.6 to 2.5.8. 
 
pASuram 2.5.6.

pala palavE AbharaNam pErum pala palavE
pala palavE SOdi vaDivu paNbu eNNil
pala pala kaNDu uNDu kEttuRRu mOndu inbam
pala palavE j~nAnamum pAmbaNai mElARkEyO.

PAmbaNai mElARku paNbu eNNil AbharaNam pala pala pErum pala pala SOdi vaDivu 
pala pala; kaNDu uNDu kETTu uRRu mOndu inbam pala pala; j~nAnamum pala pala - 
.If one tries to comprehend the true nature of the One who has the snake 
AdiSeshan as His bed, His ornaments are innumerable; His nAma-s signifying His 
auspicious qualities such as j~nAna, Sakti, vIrya, etc., are also numerous; His 
divine forms such as the matsya, kUrma, varAha, etc., are also numerous; the 
objects that He has created for enjoyment in these different incarnations, such 
as milk, butter, etc., are also many;  the types of knowledge that He has 
created, such as the knowledge of medicine, yoga, grammar, etc., are also 
countless.  The diversity of extensions of His attributes is beyond 
description.  What a great wonder!

SvAmi deSikan presents the trait of BhagavAn that supports His guNam of svApti 
muditatvam in this pASuram as ânaika bhUshAdi dRSyamâ â He presents 
Himself in various divine forms with a variety of beautiful ornaments and 
numerous auspicious qualities to the devotee and makes Himself intensely 
likable.  In other words, BhagavAn presents Himself as a ParipUrNan â perfect 
in all respects, when He intermingles with AzhvAr, and AzhvAr in turn is 
delighted that BhagavAn is happy when He unites with His devotee.

SrI PBA refers us to PeriyAzhvArâs pASuram describing ths variety of 
decorations of PerumAL â naika bhUshAdi dRSyam.

        Se~Nkamalak kazhalil SiRRidazh pOl viralil
        SOdigaL AzhigaLum kiN kiNiyum araiyil 
        ta~Ngiya pon vaDamum tALa nan mAduLaiyin 
        pUvoDu pon maNiyum mOdiramum kiRiyum
        ma~Ngala aimpaDaiyum tOL vaLaiyum kuzhaiyum 
        makaramum vALigaLum SuTTiyum ottilaga
        e~NgaL kuDikkaraSE!â
                                        (periyAzhvAr 1.6.10)

âYour feet are like the lotus flowers; the fingers of Your feet are like the 
lotus petals; the bracelets, the waist band, the rings decorating Your fingers, 
the coral strands, the decorations on Your shoulders, the beautiful ear-rings, 
the decoration in Your forehead, all shine beautifullyâ

EmperumAnAr describes BhagavAnâs multitude of ornaments in his SaraNAgati 
gadyam.  :  

âKirITa makuTa cUDAvatamsa makara kuNDala graiveyaka hAra keyUra kaTaka 
SrIvatsa kaustubha muktAdamodara bandhana pItAmbara kA~ncIguNa 
nUpurAdyaparimita divya bhUshaNaââ â âOh NArAYANa! You are decorated 
with all kinds of ornaments such as the Crown bearing the central diadem of 
lustrous stone, other head ornaments, ear ornaments, necklaces, and other neck 
ornaments, garlands, shoulder-bracelets, bracelets in the hands, SrIvatsa and 
kaustubha, pearl garlands, waistlets, lace cloths, gold waist band, and leg 
ornaments and others precious and innumerableâ.  

      pASuram 2.5.7:

pAmbaNai mEl pARkaDaluL paLLi amarndaduvum
kAmbaNai tOL pinnaikkA EruDan Ezh SeRRaduvum
tEmbaNaiya SOlai marAmaram Ezh eydaduvum
pUmbaNaiya taN tuzhAip pon muDi am pOrERE.

pAl kaDaluL pAmbaNai mEl paLLi amarndaduvum kAmbu aNai tOL pinnaikkAi Ezh Eru 
uDan SeRRaduvum tEmbaNaiya SOlai marAmaram Ezh eydaduvum pUmpiNaiya taN tuizhAi 
pon muDi ampOr ErERE â My Lord is the same one who presents Himself like a 
ferocious bull ready to knock out anything that opposes it ;  He is the same 
One who wears the fragrant, cool tulasi on His golden crown, is reclining on 
the AdiSeshan in the Milky Ocean for the protection of all,  destroyed the 
seven wild bulls for the sake of nappinnai, and pierced all seven huge trees 
with one arrow to please sugrIvan.
AzhvArâs anubhavam is that BhagavAn performs all these feats just for 
endearing Himself to AzhvAr.  

SvAmi DeSikan describes the bhagavad guNam central to this pASuram as 
âprakhyAta prIti leelam â He who is full of many famous sports that are 
motivated by His desire to please His devotee  as part of His leelA (prakhyAta 
â famous; prIti leelam â His famous sports that are meant to please His 
devotee).  It should be noted that all these leelAâs of BhagavAn are a 
resu;lt of His prIti â affection  and attachment â to His devotees.    


      pASuram 2.5.8:

pon muDi ampOreRRai emmAnai nAl taDam tOL
tan muDivu onRillAda taN tuzhAi mAlaiyanai
en muDivu kANAdE ennuL kalandAnai
Sol muDivu kANEn nAn Solluvadu en SollIrE.

I cannot describe through words the sauSIlyam of my Lord who wears the 
beautiful golden crown on His head, who is invincible by anyone, with His four 
broad shoulders, and decorated with the cool and fragrant tulasi garlands, and 
yet with all His greatness on one side, He chooses to mingle with me who is the 
lowliest of lowly beings, without the least hesitation, and enjoys every bit of 
this union with me.

SvAmi DeSikan describes the bhagavad guNam sung in the pASuram as 
âdurabhilapa rasamâ â He who gives delight beyond description to the 
devotee - âSol muDivu kANEn nAnâ (abhilapa â description; durabhilapa â 
beyond description).  SrI UV points out that the idea conveyed here â that 
BhagavAnâs guNam, His beauty, His sauSIyam, etc., are all beyond description 
through words â is the same thought that is expressed in the kenopanishad 
mantra - âna vidmo na vijAnImo yathaitadanuSishyAt (1.3) âWe do not know 
Brahman fully as such.  We are not aware how it can be taught, (as it cannot be 
known by external or internal sense organ).  The taittirIya Upanishad mantra 
â yato vAco nivartante aprApya manasA sahaâ also conveys the same thought.  

-dAsan kRshNamAcAryan
To be continued


      

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