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SrImAn Krishnamacahri svAmin:
My immediate reactions noted, just for samvAda-sandhAnam !!!
aDiyEn Krishnaswamy
09/29/06



                                                                           
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                                       [Oppiliappan] tAtparya ratnAvaLi -  
             09/29/2006 07:36          Part 18 - Slokam 12 - tiruvAimozhi  
             PM                        1.2 Part 2.                         
                                                                           
                                                                           
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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.

Methinks it is just as appropriate to say that HE JUST IS with HIS
"IS-NESS" (infinite BhagavatguNa-s), making no wilful effort to be
favorable, accessible, etc.  To me, there is no 'WILFUL ACTION/REACTION' on
the part of SUNLIGHT SURROUNDING (vishnu, viSvam,....karandu,
parandu....etc) a walled room (our dEham) housing us (uyir-s) with doors
(mAm), windows (madIyam), and skylights (ma:) shut tight (uyir-s) with an
imagined (laughably stupid and false) sense of security by
self(ish)-protection.  Crack open (not even fuly) a door or window (not
even all doors & windows), shazam !!!! THE SURROUNDING LIGHT 'IS' ALREADY
IN THE ROOM  (at the speed of 'LIGHT').  The wall-building
'me-mine-efforts' are all ours.  Shouldn't we focus on ourselves to search
out and remove what is shielding HIS 'IS-NESS' from us (uyir).

The key word in the pASuram that relates to this guNa chosen by svAmi
deSikan for this pASuram is `pulgu' – embrace Him tightly.  Embracing
(physical, emotional, intellectual, spiritual) At Distance (Physical,
emotional, intellectual, spiritual distance accruing from 'me' 'mine'
shields) is impossible, much less 'tight' embrace.  Let's talk about what
this shield is and what tears it asunder.

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
(sounds like there are 'zillion' things to detach from !  Actually, when
there is no 'ma:' [nama:] , there cannot be any 'mAm' or 'madIyam'.
Methinks, 'nama:' (the 1st rahasyam) is identical to 'surrender' (the 2nd
rahasyam).
and has surrendered to Him will sense Him as anukUlan.  Note that the guNa
at the daSakam level
is sarva-yogyan, sarva-saman, sarva-ArAdhyan; the guNa chosen by svAmi
deSikan for the current pASuram nicely supports the guNa at the
daSakam level. (sounds like we are nodding our approval of svAmi dESikan's
choice of the guNa for this 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 [prAtikUlavarjanam],
then it has been
illumined [svayamprakASam] 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 [? residual ahankAram?].
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.  [uLan yenil uLan, ilan yenil ilan........ paRRilan yenil
paRRilan.....  now to whom do all these attributes belong?!!!]

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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