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        SrImate SrI ra'nga rAmAnuja mahA deSikAya namah.

  tAtparya ratnAvaLi - Part 17 - Slokam 12 - tiruvAimozhi.1.2-Part 1.

Slokam 12 (tiruvAimozhi 1.2):

svAmitvAt su-sthiratvAt nikhila-nirupadhi-svAtmavid-grAhya-bhAvAt
tAdRk-sarvAnukUlyAt cyavanavad-itara-prApya-vaishamyavatvAt   |
sarvatrApakshapAtAt Subha-vibhavatayA mAnasAd-yarcya-bhAvAt 
sa'nkoconmocakatvAt jagadanatayA upAdiSat sarva-yogyam  ||
        
AzhvAr enjoyed bhagavAn's paratvam in the first tiruvAimozhi.  In the 
second, he is giving upadeSam to others.  SrImad tirukkuDanthai 
ANDavan points out that it is not because AzhvAr is satisfied with 
the enjoyment of bhagavAn that he has turned to giving upadeSam to 
others, but it is because he is overwhelmed by his joy of enjoying 
bhagavAn that he wants to share his joy with others.  So he is 
addressing those who are receptive, and tells them that they should 
discard their bad tendencies and acquire devotion to Him;  he hopes 
that he can then enjoy bhagavAn together with the people who have 
thus become purified.  The first pASuram of the second tiruvAimozhi 
starts with "vIDumin muRRavum" ? muRRavum vIDumin ? give up 
everything that is opposed to worshiping Him as the Supreme Deity.   

The guNam that svAmi deSikan has identified for this tiruvAimozhi is 
that bhagavAn is sarva-yogyan - One whom everyone should be able to 
worship with equal ease (found in the lat line of Slokam 12 above); 
He is sarva-saman ? equally accessible to all, impartial to 
everyone;  He is sarva-ArAdhyan ? fit to be worshiped by all.   The 
ten guNa-s of the ten pASuram-s of this tiruvAimozhi are those that 
have been chosen such that they stand in support of this guNam at the 
daSakam level.

-       pASuram 1.2.1, starting with `vIDumin muRRavum'.  The guNam 
identified by svAmi deSikan is svAmivAt ? Lordship over all.    The 
phrase that reflects this guNa in the pASuram is "um uyir vIDu 
uDaiyAn iDai vIDu SeitiDumin" ? surrender your AtmA to Him whose 
abode it is"; or, vIDu uDaiyAn iDai ? surrender to Him Who has SrI 
vaikunTham as His abode.  AzhvAr also tells us how to surrender to 
Him ? vIDumin muRRavum ? give up attachment in everything else, and 
surrender to Him alone as the only Object to be attained.  

(Remember the guNa at the daSakam level, sarva yogyan (sarva saman, 
sarva ArAdhyan), as we go through each pASuram.  vIDu or moksham is 
available equally to everyone, without distinction.   BhagavAn is 
sarva-saman, and is available for everyone to surrender to.  SrI UV 
refers us to the Upanishad vAkyam ? sarvasya SaraNam suhRt ? He 
considers anyone who surrenders to Him unconditionally as extremely 
dear to Him.

-       pASuram 1.2.2, starting with "minnin nilai ila".  The guNam 
chosen by svAmi deSikan is su-sthiratvAt ? He Who alone is permanent, 
not subject to any change, decay, aging, birth, etc., unlike 
everything else in all the worlds, which are all subject to change 
and decay.  Our body is even less permanent than lightning ? at 
least, the lightning first appears and then decays, but the body can 
die in the womb itself, before even appearing outside.

The choice of the word su-  in su-sthirtatvam of emperumAn by svAmi 
deSikan is very significant.  Our AtmA is also sthiram, and is 
neither born nor perishes or ages.  But it clings to the imperfect 
body for the purpose of enjoying its karma-s.  Unlike this soul of 
ours, bhagavAn is su-sthiran, with no limitations of any kind.

In the first pASuram, AzhvAr advises us to give up attachment to  
everything else, and surrender to Him.  The current pASuram tells us 
the reason why we should give up interest in everything else ? it is 
because they are all a-sthira or transient and impermanent, or sthira 
with some caveats; He alone is su-sthira.

-       pASuram 1.2.3, starting with "nIr numadu enRu ivai".   The 
guNam chosen for this pASuram by svAmi deSikan is 'nikhila nirupadhi 
svAtmavid grAhya bhAvAt' ? He Who is grasped by those who have 
overcome the obstacles of the feelings of `I' and `mine'.  upAdhi 
means `limitation'.  The upadhi-s are identified by nammAzhvAr in the 
pASuram ? nIr, numadu enRu ivai ? the feelings of `I' and `mine'.  
svAtma-vit refers to one who has realized his true nature, as one 
subservient eternally to SrIman nArAyaNa, and one who has realized 
that  performing eternal kai'nkaryam to Him is the only goal to be 
attained.

The choice of words by AzhvAr are very significant.  nIr numadu enRu 
ivai vEr mudal mAittu ? completely ridding oneself of the feelings 
of `I' and `mine' with all the roots ? vEr mudal mAittu.  iRai 
SErmin ? surrender to Him;  uyirkku adan nEr niRai illE ? there is 
nothing more important or more precious for the AtmA to attain, and 
this the atyanta hitam, the ultimate good for our soul.   SrImad 
tirukkuDanthai ANDavan refers us to the following:  "acyuta! aham 
tavAsmi iti sa eva samsAra bheshajam" ? "acyuta! The only cure for 
the affliction of samsAra is to surrender to You, with the full 
faith ? mahA viSvAsam, that I belong only to You, and that You will 
protect me without any doubt whatsoever".  SrImad ANDavan also gives 
another reference from SrI vishNu purANam:

        anAtman-yAtma-buddhir-yA  asve svamiti yA matih   |
        avidyA taru sambhUteh bhIjam etat dvidhA sthitam  ||  (V.P. 
6.7.11)

"The feeling that this body which is not the soul is indeed same as 
the soul, and the feeling that that this soul belongs to us when in 
fact it belongs to emperumAn, are the twin seeds of the continued 
growth of the tree of samsAra".

The ultimate limit to which those who who have realized Him rid 
themselves of the aha'nkAram amd mamakAram (the feelings of `I' 
and `mine') is signified by AzhvAr through the choice of his 
words `nIr' and `numadu'.  He is telling us:  "You should get rid of 
the feeling of `you' and `yours'";  he carefully avoids using the 
words `we should rid of the feeling of `nAm, namadu', because he has 
reached the stage where he can't even bear to say words that suggest 
that he may still have any trace of the feelings of `I' or `mine'  
SrImad tirukkuDanthai ANDavan's anubhavam is that nammAzhvAr's tongue 
will feel scorched if it has to utter the words `I' and 'mine'. 
SrImad ANDavan's words are:  "ivar `nAn', `ennuDaiyadu' enRu, 
viDuvadAgac connAlum, ivaruDaiya nAkku vendu viDumAm".

-To be continued

-dAsan kRshNamAcAryan  








 
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