tAtparya ratnAvaLi - Part 18 - Slokam 12 - tiruvAimozhi1.2 Part 2.

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SrImAn Krishnamacahri svAmin:

My immediate reactions noted, just for samvAda-sandhAnam !!!

aDiyEn Krishnaswamy

09/29/06

 

 

 

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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)