tAtparya ratnAvaLi - Submission 36, Slokam 16 Part 2, tiruvAimozhi 1.5, pASuram-s 1.5.3 to 1.5..5 .

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SrImate ra'nga rAmAnuja mahA deSikAya namaH. tAtparya ratnAvaLi - Submission 36, Slokam 16 Part 2, tiruvAimozhi 1.5, pASuram-s 1.5.3 to 1.5.5. · pASuram 1.5.3: mA-yOnigaLAi naDai kaRRa vAnOr palarum munivarum nI yOnigaLaip paDai enRu miRai nAn-muganaip paDaittavan SeyOn ellA aRivukkum tiSaigaL ellAm tiru aDiyAl tAyOn ellA ev-vuyirkkum tAyOn tAn Or uruvanE. mA-yOnigaLAi naDai kaRRa vAnOr palarum munivarum yOnigaLai nI paDai enRu niRai nAnkuganaip paDaittavan ellA aRivukkum SeyOn tAn tiruvaDiyAl tAyOn, ellA ev-vuyirkkum tAyOn Or uruvanE – emperumAn who created the four-faced brahmA, and told him to go ahead and create the great deva-s and gods, is beyond anyone’s reach through sheer knowledge; He is the same One who is like the Mother to all, and who, in His tri-vikrama incarnation, measured everything in all directions including the up and down directions (and thus purified everything without exception by the touch of His Feet). This is another case of His sauSIlyam. svAmi deSikan describes this aspect of His sauSIlyam sung in this pASuram through the words “sarvatra api a’nghridAnAt” –

“tiSaigaL ellAm tiruvaDiyAl tAyOn, ellA evvuyirkkum tAyOn” - Because He blessed everything and everyone by bestowing the touch of His Divine Feet to all. SrI UV points out that this is like the mother who may kick the child, but whose feet alone the child will go and embrace. BhagavAn protects us by the touch of His Feet, just as the fish feed their off-spring through their sight, the turtle by their thought, and the birds by the touch of their wings. bhagavAn’s vAtsalyam towards us all is that of the cow towards its calf. SrImad tirukkuDandai ANDavan points out that His vAtsalyam is such that even though His Feet are so delicate that they become reddish even by the delicate touch of His pirATTi-s, they pierced through all rough objects through the netherwords and the upper worlds to bless all without distinction and without exception. SrI ve’nkaTeSAcArya explains svAmi deSikan’s SrI sookti as “guNa aguNa nirUpaNam paNNAdE ellAr talaiyilum tiruvaDiyai vaikkaiyAl” – bhagavAn does not distinguish between those with ‘good’ conduct vs. those who are not of good deeds, and bestows the

contact of His Feet to all. · pASuram 1.5.4: tAn Or uruvE tani vittAi tannil mUvar mudalAya vAnOr palarum munivarum maRRum maRRum

muRRumAi tAn Oe peru nIr tannuLLE tORRi adanuL kaN vaLarum vAnOr perumAn mA-mAyan vaikundan en perumAnE. emperumAn remains unchanging even though He is the material cause of all that exists; He is the antaryAmi of the tri-mUrti-s, all the deva-s, all the sages, all the moving and non-moving things, without exception. He created a great Ocean in Himself and lies down in that Ocean in His yoga nidrA. This Lord of all gods, who is beyond all comprehension in His leelA, is my very own Lord. The thought to be enjoyed here is that bhagavAn, on the one hand, is the Supreme Lord who is the material cause, the instrumental cause, and supporting cause for everything; He does not undergo even the slightest change in spite of that; and He is the antaryAmI of everything that exists, and is responsible for their functioning. This Supreme Being, out of His extreme compassion, lies down in the Milk Ocean, only thinking about all the different ways of

sustaining all His creation. It is because of His utmost sauSIlyam, that He has come down from SrI vaikuNTham, and is within easy access to the deva-s whenever they need protection. He is none other than the Lord above all the gods, the Lord of the nitya sUri-s, the Lord of SrI vaikunTham, and AzhvAr declares, “He is my own Lord – en perumAnE”. The “en” brings out the saiSIlyam. svAmi deSikan brings out this aspect of His saiSIlyam through the words “savidha Sayanatah” – “tAnOr peru nIr tan uLLE tORRi adanul kaN vaLarum”. ‘savidha’ means ‘proximate, nearby’. Bhagan, the Supreme Lord of all, gives up SrI vaikunTham, and is reclining in the Milky Ocean to be within easy reach of the deva-s as

and when they need His protection. SrI UV comments that the words ‘peru nIr tan uLLE’ can be taken to refer to divya kshetra-s such as SrI ra’ngam, where perumAL has taken His arcA form and is reclining on a sand hill in the river kAvEri, just to be within easy access of all of us. Thus, out of His sauSIlyam, He chose to recline in the Milk Ocean to be within easy reach of the deva-s, and in divya kshetram-s such as tiru ara’ngam, to be within ease reach of the likes

of us. – savidha Sayanatah. · pASuram 1.5.5: mAnEi nOkki maDavALai mArbil koNDAi! mAdhavA! kUnE Sidaiya uNDai vil niRattil teRittAi!

gOvindA! vAnOr SOdi maNi vaNNA! madusUdA! nI aruLAi un tEnE malarum tirup-pAdam SerumARu vinaiyEnE! mAdhavA! mAnei nOkki maDavALai mArbil koNDAi! gOvindA! uNDai vil niRattil kUnE Sidaiya neRittAi! VAnOr Sodi maNi vaNNA! madusUdA! vinayEn tEnE malarum un tirup-pAdam SerumARu nI aruLAi! - O Consort of mahA lakshmI! You bear mahAlakshmI, whose beautiful eyes resemble that of a deer, in Your vaksha sthalam (Divine chest). gOvindA! You were gracious enough to straighten the hunch back of trivakrai and made it straight like Your bow when it releases the arrow. Oh Lord with the beautiful hue of the dark-blue clouds that fill the whole firmament! O Destroyer of the demon by name madhu! Please bless the great sinner that I am, so that I can attain Your Lotus Feet, through Your sauSIlyam. svAmi deSikan captures the essence of this pASuram through the words “svA’nghri sakta aikarasyAt – He who responds with the same intensity of affection and attachment to those who are attached to His divine Feet (sva-a’nghri – His own Divine Feet; sakta – attached to; aika-rasyAt – with the same intensity, to the same extent – eka rasam) – nI aruLAi un tEnE malarum tirup pAdam SERumARu vinaiyEnE.. SrI ve’nkaTeSAcArya explains svAmi deSikan’s words as follows: “niratiSaya

bhogyamAna tan tiruvaDigaLilE anuraktarAnavargaLidattil tAnum anuraktan AgaiyAlum” – He becomes attached to the devotees who are attached to His Divine Feet that give eternal bliss to them. SrI PBA gives the explanation for svAmi deSikan’s words as “ tan tiruvaDigaLil paRRuDaiyAr pakkalil tAnum paRRuDaiyAn”. AzhvAr has given two examples of this in this pASuram: - mAnEi nOkki maDavALai mArbil koNDAi – pirATTI’s pleasure is to do pAda sevai to perumAL. perumAL’s attachment to Her is such that He carries Her inseparably in His vaksha sthalam. In other words, that is how bhagavAn is attached to pirATTi who rejoices in doing pAda sevai to Him. - kUnE Sidaiya uNDau vil niRattil teRittAi! – A hunch-backed woman by name tri-vakrai was so attached to kRshNa that she offered sandalwood paste to Him during His kRshNa incarnation; He reciprocated that love to her by gently touching her back, and gone was the bend in her back, and she became a very beautiful woman. svAmi deSikan beautifully captures this deep attachment that He has to His devotees through the words “svA’nghri sakta

aikarasyAt’ – another aspect of His sauSIlyam. -dAsan kRshNamAcAryan (To be continued) -

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