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         SrImate SrI ra'ngarAmAnuja mahA deSikAya namah.


tAtparya ratnAvaLi - Part 18 - Slokam 12 - tiruvAimozhi 1.2 Part 2.

-       pASuram 1.2.4, starting with `illadum uLLadum': svAmi deSikan 
has described the guNam sung in this pASuram as "tAdRk 
sarvAnukUlyAt".  For such people (namely, those have overcome the 
sense of `I' and `mine'), bhagavAn is favorable to them, kind to 
them.  In other words, He makes Himself easily accessible to them.  
The key word in the pASuram that relates to this guNa chosen by svAmi 
deSikan for this pASuram is `pulgu' ? embrace Him tightly.  SrImad 
tirukkuDanthai ANDAvan places special emphasis on this word in the 
pASuram.  There is nothing more enjoyable for our soul than to 
tightly embrace Him.   He is more enjoyable than all things known, in 
all ways - sarva prakArattAlum sarvattinum anukUlan AgaiyAl.  Not 
only that, He is anukUlan in this manner to everyone without 
distinction, everyone who has given up attachment to everything else 
and has surrendered to Him.  Note that the guNa at the daSakam level 
is sarva-yogyan, sava-saman, sarva-ArAdhyan; the guNa chosen by svAmi 
deSikan for the current pASuram nicely supports the guNa at the 
daSakam level.

-        pASuram 1.2.5 starting with "aRRadu paRRenil".  svAmi 
deSikan chooses the principal guNa sung in this pASuram 
as "cyavanavat itara prApya vaishmyavatvAt" -  Because bhagavAn is 
different from many other forms of liberation such as kaivalyam, 
which are impermanent.  cyavana means slippery, impermanent, not the 
final goal to be attained.  BhagavAn is different from these other 
impermanent forms of moksha such as kaivalyam.  He is the One to be 
attained, and not the impermanent forms of liberation such as 
enjoyment of the self, or Atma svarUpa anubhavam.  The point made by 
AzhvAr in this pASuram is that when the soul leaves attachment in 
vishaya sukha-s or the attachment to sense-objects, then it has been 
illumined with unbounded knowledge, and sees the true nature of the 
soul as nitya (eternal), unlimited in knowledge, etc., and may become 
content with the enjoyment of this Atma svarUpam.  This is called 
kaivalya moksham.  AzhvAr says that true liberation is to go beyond 
this stage, not be content with just AtmAnubhavam, but seek the 
permanent and eternal kai'nkaryam to Him, which is the highest goal 
and the ultimate end to be achieved.   

-       pASuram 1.2.6 starting with "paRRilan ISanum".  svAmi deSikan 
describes the guNa from this pASuram as "sarvatra apakshapAtAt".  
Multiple interpretations are given by our AcArya-s.  (1)  paRRu ? 
affection, love.  il ? House, Source.  Thus `paRRu ilan' means He who 
is the Source of love and affection to one and all without 
distinction.  (2) paRRu ? bias, pakshapAtam;  ilan ? illAdavan; One 
who does not have.  In other words, bhagavAn is One who does not have 
any bias towards one vs. another, and He is equally favorable to 
all.  

svAmi deSikan description of bhagavAn's guNam in this pASuram 
corresponds to the words `paRRu ilan' in the pASuram.   sarvatra ? 
everywhere' apakshapAtAt ? because He has no bias.   Here, SrI UV 
interprets the term `sarvatra' in svAmi deSikan's Slokam as `inside 
every cetana'.  Thus, bhagavan resides inside everyone without 
pakshapAtam, and guides and supports all, without any distinction.  
BhagavAn has declared:  samah aham sarva bhUteshu (gItA  9.29) ? I am 
equal to everyone ? apakshapAtI.  Once again, keep in mind the guNa 
at the daSakam level ? sarva yogyan, sarva saman, sarva ArAdhyan.  
AzhvAr's advice to us is:  "Just as He is friendly and loving towards 
everyone, you also develop the attachment to Him, totally surrender 
to Him, and perform kai'nkaryam to Him".  This corresponds to the 
second interpretation given in the previous para.

SrI UV refers us to another version of svAmi deSikan's Slokam, where 
the guNa is given a "sarvatrApyakshipAtAt ? sarvatra api 
akshipAtAt".  Literally, this translates to "One whose sight falls on 
everyone".  SrI UV has given the meaning as "sneha kAryam AgaiyAl" ? 
because He displays friendship and affection to everyone.  This 
interpretation corresponds to the 1st interpretation given in the 
previous paragraph.   

SrI P. B. aNNa'ngarAcArya svAmi comments that `sarvatra apakshapAtAt' 
corresoponds to the words `muRRavum ninRanan' in the pASuram ? 
ellAraiyum oru nigarAga abhimAnippavan - One who is equally well-
disposed to everyone.  

-dAsan kRshNamAcAryan
(To be continued)







 
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