tAtparya ratnAvaLi - Submission 71 - Slokam 25 Part 2, tiruvAimozhi 2.3, pASuram 2.3.3 to 2.3.5.

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SrImate Ra'nga RAmAnuja MahA DeSikAya namaH.

tAtparya ratnAvaLi - Submission 71, Slokam 25 Part 2,

tiruvAimozhi 2.3, pASurams 2.3.3 to 2.3.5.

 

 

· pASuram 2.3.3:

 

aRiyAk kAlattuLLE aDimaikkaN anbu Seyvittu

aRiyA mA mAyattu aDiyEnai vaittAyAl

aRiyAmaik kuRaLAi nilam mAvali mUvaDi enRu

aRiyAmai va'njittAi! enadu AviyuL kalandE.

 

aRiyAmaik kuraLAi nilam mAvali mUvaDi enRu aRiyAmai va'njittAi! enadu

AviyuL kalandu aRiyAk kAlattuLLE aDimaikkaN anbu Seivittu aRiyA mA

mAyattu aDiyEnai vaittAyAl - You are One who took the VAmana

incarnation that completely disguised the truth about You! In that

incarnation, You cleverly deceived MahAbali by asking him for three

feet of land in a way that he did not understand! Even before I

reached an age where I could understand it, You took me into Your fold

as Your eternal servant even when I was caught in this samsAra.

 

SvAmi DeSikan describes the guNam sung in this pASuram as 'dAsya

sArasya hetum' (sarasam - juicy, tasty, full of love) - He who is

responsible for our getting the interst in servitude to Him as a source

of delight - aRiyAk kAlattuLLE aDimaikkaN anbu Seyvittu vaittAi. SrI

UV gives the alternate pATham as 'datta dAsya iccham Adau - He who gave

the desire for performing servitude to Him in the beginning itself.

 

AzhvAr is praising the Glory of BhagavAn for involving him in the

interest for kai'nkaryam at an age where he did not have any ability to

reason out or think logically (aRiyAk kAlattuLLE aDimaikkaN anbu

Seyvittu), and that too, when he was born with an insentient body in

this prakRti (aRiyA mA mAyattu aDiyEnai). He is rejoicing at

emperumAn's kalyANa gunam of tricking the devotee into devotion to Him

without even the devotee being aware of it, just as He tricked MahAbali

into giving Him three feet of land without MahAbali being even aware of

what was happening.

 

· pASuram 2.3.4:

 

enadu AviyuL kalanda peru nal udavik kaimmARu

enadu Avi tandu ozhindEn ini mILvadu enbadu uNDE?

enadu Avi Aviyum nI pozhil Ezhum uNDa endAi!

enadu Avi yAr yAnAr tanda nI koNDu AkkinaiyE.

 

pozhil Ezhum uNDa endAi! enadu AviyuL kalanda peru nal udavik

kaimmARu enadu Avi tandu ozhindEn; ini mILvadu enbadu uNDE? enadu

Avi Aviyum nI; enadu Avi yAr? yAn Ar? tanda nI koNDu AkkinaiyE. - O

Lord who swallowed all the seven worlds and kept them in Your stomach!

To reciprocate for the great help You rendered to me by mixing with my

soul, I have surrendered my soul to You. Now that this has has

happened, there is no question of its ever returning back to its

original state. You are the Soul of my soul also. But then again, who

am I to surrender Your belonging to You? What is the true nature of

this soul that has been surrendered to You, and what is the true nature

of me who is surrendering it to You? You are making me give Your

property back to You now with the realization of 'aham te' - 'This AtmA

belong to You', compared to what I have been thinking erroneously all

along - 'aham me' - This AtmA belongs to me.

 

SvAmi DeSikan summarises the gist of this pASuram as 'sva Atma nyAsa

arha kRtyam' - enadu Avi tandu ozhindEn - He develops us to a stage

where we offer our souls to Him for eternal kai'nkaryam. He makes us

realize He is our Master and we are His eternal servants, creates a

desire in us for eternal kai'nkaryam to Him, and develops us to the

stage where we surrender ourselves to Him unconditionally with the

desire to dod nitya kai'nkaryam (eternal service) to Him.

 

The 'mixing' with the soul that AzhvAr is referring to the state where

one does not have to be born again in this world and go through the

cycle of birth and death. Note the use of the words 'peru nal udavi' -

extremely great help. 'enadu Avi tandu ozhindEn' is bhara samarpaNam -

surrender of the self - SaraNAgati; in other words, realizing the

eternal state of servitutde to Him as long as this soul exists, and

offering it as such to Him - which is forever.

 

SrImad ANDavan gives the brief summary - " Atma samarpaNam Seidu, AtmA

ennuDaiyadalla, avanuDaiya vastuvai avan koDutta buddhiyAl avanE

koDukkum paDi Seidu avanE svIkarittuk koNDAn enRu ninaikka vENum.

IdudAn Seiyya aDuppaDu' - One should do bhara samarpaNam - surrender

the soul to His eternal kainkaryam - with the full realizationb that

BhagavAn Himself is making us surrender the soul that belongs to Him,

by giving us the ability to realize that, and making us offer it to

Him, and He is accepting the offering of His own property. This is the

only proper thing to do. " PiLLAn also gives the same interpretation -

" paNDE unakku SeshamAi irrukiRa ivvAtmAvai nI koNDaruLinAi ittainai " -

(By making me offer my soul to You), You are just accepting the soul

that has always been subservient to You.

 

· pASuram 2.3.5:

 

iniyAr j~nAna'ngaLAl eDukkal ezhAda endAi!

kanivAr vITTu inbamE! en kaDal paDA amudE!

taniyEn vAzh mudalE! pozhil Ezhum Enam onRAi

nuniyAr kOTTil vaittAi! nuna pAdam SErndEnE!

 

iniyAr j~nAna'ngaLAl eDukkal ezhAda endAi! kanivAr vITTu inbamE! kaDal

paDa en amudE! taniyEn vAzh mudalE! Enam onRAi Ezh pozhilum nuni Ar

kOTTil vaittAi! nuna pAdam SerndEn - My Lord! You are beyond the

grasp of anyone through pure knowledge! You are the delight of

Salvation for those with the mature minds that deserve it! You are my

delightful and eternal Nectar for which I didn't have to churn the

ocean (I didn't have to make any effort!)! You are the cause for my

existence, who has no other go except You! You are the One who lifted

the seven worlds from beneath the Ocean in Your varAha incarnation! At

last I have attained Your feet.

 

SvAmi DeSikan presents the guNam from this pASuram as 'bhajad amRta

rasam' - kanivAr vITTu inbamE! en kaDal paDA amudE! taniyEn vAzh

mudalE! pozhil Ezhum Enam onRAi nuni Ar kOTTil vaittAi!- He who is

Nectar for those who have surrendered to Him, without any effort on

their part. The ease of accessibility of BhagavAn to the devotees is

sung here by AzhvAr. SrI UV quotes the ease with which HanumAn could

carry LakshmaNan from the battlefield, while RavaNan with his twenty

hands couldn't even as much as move him - laghutvam agamat kapeH. He

is like the treasure that is inside the house itself, without one

having to look for it elsewhere.

 

In the three words 'bhajad amRta rasam', svAmi DeSikan captures a lot

of thoughts conveyed by AzhvAr in this pASuram - kanivAr vITTu inbamE!

en kaDal paDA amudE! taniyEn vAzh mudalE! pozhil Ezhum Enam onRAi

nuniyAr kOTTil vaittAi!- He who bestows Salvation to those who

sincerely desire It; there is no effort involved in attaining Him for a

devotee; He is available even for those with scant means; and He

uplifts the soul deeply drowned in samsAra and retrieves it to safety,

even as He demonstrated in His varAha incarnation by lifting all the

seven worlds from the depth of the ocean and brought them to safety.

SrImad ANDavan illustrates this joy with the example of YaSodA (tollai

inbattu irudi kaNDALE - YaSodA found the upper limit of joy through the

pranks of Child KRshNa!).

 

-dAsan kRshNamAcAryan

(To be continued)

 

 

 

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