tAtparya ratnAvaLi - Submission 47, Slokam 18 Part 4, tiruvAimozhi 1.7, pASuram-s 1.7.7 - 1.7.10.

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SrImate ra'nga rAmAnuja mahA deSikAya namaH. tAtparya ratnAvaLi - Submission 47, Slokam 18 Part 4, tiruvAimozhi 1.7, pASuram-s 1.7.8 - 1.7.10. · pASuram 1.7.8: ennai negizhkkilum ennuDai nan-ne’njam tannai agalvikkat tAnum killAn inip pinnai neDum paNait tOL magizh pIDuDai munnai amarar muzhu mudal tAnE. pinnai neDum paNait tOL magizh pIDu uDai, munnai amarar muzhu mudal, tAnE ennai negizhkkilum, ennuDaiya nal ne’njam tannai agalvikka ini tAnum killAn – Even if empeumAn who has the greatness attained by the joy of the embrace of the broad shoulders of nappinnai, and who is the first cause of all the eternal nitya sUri-s, wants to keep Himself away from me, even though He is sarva Saktan, He is Himself not capable of keeping my mind which is

deeply dedicated to Him, away from Him after He has thus subjugated it to Him. svAmi deSikan summarizes the gist of this pASuram with the words ‘Srita hRdaya pRthak-kAra nitya akshamasya’ (kshama – able, akshama – unable) bhagavAn Himself is never capable of separating Himself from the minds of those who have surrendered to Him) – nal ne’njam tannai agalvikkat tAnum killAn. The reason why even bhagavAn who is sarva Saktan is incapable of separating Himself from the minds of those who have surrendered to Him, is because the prapanna-s have surrenderd to Him through nappinnai’s purushakAratvam, and He can’t displease nappinnai. In the previous pASuram, AzhvAr pointed that bhagavAn won’t want to leave him. In the current pASuram, he points out that bhagavAn does not have the power to leave his mind even if He wants to, because that mind has

surrendered to nappinnai. · pASuram 1.7.9: amarar muzhu mudal Agiya Adiyai amararkku amudu Inda Ayar kozhundai amara aLumbat tuzhAvi en Avi amarat tazhuviRRu ini agalumO? en Avi amarar mudal Agiya Adiyai, amararkku amudu Inda Ayar kozhundai, amara azhumbat tuzhAvi amarat tazhuviRRu; ini agalumO? – My soul has embraced Him - who is the first Cause of all the deva-s, who is the Cause for all of us, who gave the nectar of long life to the deva-s, and who is the delight of the cowherds of AyarpADi – tighly with the realization that He is my soul’s Soul and that I am always subservient to Him. That being the case, my soul won’t leave Him, and He won’t leave me either. svAmi deSikan captures

the gist of this pASuram as ‘svAtma SlishTatvAt’ (Slish – to embrace, to cling to or adhere to) – He who is united wth us inseparably – ‘azhumbat tazhuviRRu ini agalumO?’ SrI ve’nkaTeSAcArya explains this as ‘oruvarAlum pirikka muDiyAda paDi oru nIrAgak kalandu niRkumavanAi. Recall that the theme emphasized by svAmi deSikan in this tiruvAimozhi is ‘sevanam svAdu’ – Worship of bhagavAn is sweet, it is supreme delight (bhajanam parama bhogyam). The idea conveyed by

AzhvAr in this pASuram is that it is a delight for the prapanna who has realized his nitya dAsyatvam – the eternal servitude of the self to emperumAn, to ever be united with Him inseparably, and there is no way that the soul of the prapanna can ever separate from Him; it is mixed with Him like water mixed with another body of water. After one gets the realization of the natural relationship of Sesha-SeshI bhAvam or the servant-Master relationship between the indivual soul and emperumAn, it is impossible to live without performing the kai’nkarya-s that are a natural enjoyment of this eternal relationship. Thus He is sevanam svAdu. · pASuram 1.7.10: agalil agalum aNugil aNugum pugalum ariyan poruvu allan emmAn nigaril avan pugazh pADi iLaippilam pagalum iravum paDindu kuDaindE. Agalil agalum, aNugil aNugum; pugalum ariyan; poruvu allan; emmAn; nigar il avan pugazh pADi, pagalum iravum paDindu kuDaindu iLaippu ilam – He moves away from those who seek lesser benefits than Him and move away from Himafter getting those benefits; He lets Himself be within reach of those who resort to Him as the only goal to be

attained; He is One whom His enemies cannot even dream to approach; He places no obstruction whatsoever to those who seek Him, and He is my Lord; He is incomparable, and is not like other, lesser benefits. By singing His praise day and night, and by deeply getting immersed in the enjoyment of His infinite kalyANa guNa-s, we are relieved of all sufferings. svAmi deSikan captures the bhagavad guNam that supports the ‘sevanam svAdu’ guNam of bhagavAn in this pASuram with the words ‘gAyac-chrama hara yaSasah’ – He who has the kalyANa guNa-s that drive away

the sufferings of those who sing His praise – nigar il avan pugazh pADi iLaippilam. SrImad tirukkuDandai ANDavan explains the meaning of the pASuram in moving words: bhagavAn moves away WITH SORROW from those who have resorted to Him only for other benefits, and move away from Him after attaining those lesser benefits; Even when He destroyed rAvaNan who took the position “na nameyam (I won’t bow to You)â€, He destroyed Him with tears in His eyes, hoping against hope that rAvaNan will surrender – “yadi vA rAvaNas-svayamâ€. If one shows the slightest interest in Him by giving up interest in

lesser benefits, He will fall on that person with all affection – aNugil aNugum. When vibhIshaNan approached Him, He considered vibhIshaNan as His own brother, with the same affection that He had towards lakshmaNan. He is easily accessible to those who surrender to Him with absolute ease – poruvallan. By singing His praise day and night, AzhvAr still is not satisfied (iLaippilam) that he has sung His praise well enough and sufficiently enough. Such is the nature of bhagavAn’s infinite and delightful kalyANa guNa-s. Thus, by revealing to us the following ten ratna-s embedded in the ten pASuram-s of this tiruvAimozhi, svAmi deSikan describes that the message of nammAzhvAr in this tiruvAimozhi is that worship of bhagavAn is very sweet and of immeasurable delight – sevanam svAdu. - He is skilled in attracting the minds of all jIva-s towards Him, no matter what benefit they seek (1.7.1) - He destroys the effects of all karma-s when one worships Him by keeping Him as a treasure in one’s mind (1.7.2) - Meditating on Him and His leelA-s will remove the ignorance and the sorrow associated with samsAra, and will yield the ultimate knowledge needed for liberation (1.7.3) - There is only benefit for the jIva in worshiping Him, and there is absolutely no cause or justification that can be found for not worshiping Him (1.7.4) - He helps us in an unending stream of ways to attain His Divine Feet (1.7.5) - He gives such great experiences of Himself to the devotee that make it impossible for a devotee to even think of moving away from Him (1.7.6) - Through His leelA-s and His kalyANa guNa-s, He ensures that the devotee does not have the slightest desire to leave Him (1.7.7) - BhagavAn Himself is powerless to leave the prapanna’s mind because the mind has surrendered to Him through the purushakAratvam of nappinnai, and He doesn’t have the power to displease nappinnai (1.7.8) - It is impossible for the prapanna to leave Him also, since the prapanna who has had the realization of the eternal relationship with Him as His servant, cannot live without having the natural joy of kai’nkaryam to Him (1.7.9) - He is One with infinite kalyANa guNa-s that drive away all the sufferings of those who sing the praise of His guNa-s (1.7.10). -dAsan kRshNamAcAryan (To be continued)

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