tAtparya ratnAvaLi - Submission 52, Slokam 20 Part 2, tiruvAimozhi 1.9, pASuram-s 1.9.3 - 1.9.4.

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SrImate ra'nga rAmAnuja mahAS deSikAya namaH. tAtparya ratnAvaLi - Submission 52, Slokam 20 Part 2, tiruvAimozhi 1.9, pASuram 1.9.3, 1.9.4. · pASuram 1.9.3: arugal il Aya perum SIr amarargaL Adi mudalvan karugiya nIla nan mEni vaNNan SentAmaraik kaNNan poru SiRaip puL uvandu ERum pU magaLAr tanik kELvan oru gati in Suvai tandiTTu ozhivilan ennODu uDanE. arugal il, Aya perum SIr, amarargaL Adi mudalvan, karugiya nIla nan mEni vaNNan, sen tAmaraik kaNNan, poru SiRaip puL uvandu ERum, pU magaLAr tanik kELvan, oru gati in Suvai tandiTTu ozhivu ilan, ennODu uDan - bhagavAn who is devoid of any deficiencies

whatsoever, is endowed with all auspicious qualities, is the Cause and the Lord of all the deva-s, has the beautiful dark complexion that shines brilliantly like the precious stones, has beautiful lotus-like red eyes, rides the garuDan for His leelA, and is the Consort of mahA lakshmI, prefers to be with me constantly instead of giving me just one type of joy (such as the one He gives to yaSodA only, or to garuDan only, etc.,) by His appearance and then going away. He wants to give me all the above joys, and instead of climbing on His garuDan with pirATTi and going away, He looks for a way to climb on to me instead, like He climbs on to YaSodA's waist. One may note that many anubhavam-s about emperumAn are referred to in this pASuram by AzhvAr. Since bhagavAn gives the enjoyment of Himself to the devotee in gradual steps, this pASuram is to be understood as the intermediate stage between bhagavAn being in the close vicinity of AzhvAr, and His trying to unite with AzhvAr's body like child kRshNa climbing on to yaSodA's waist. He is just looking for the best way to get on to AzhvAr's tirumEni like a child. It denotes bhagavAn's samSlesha prayatnam - His attempt to unite with AzhvAr. svAmi deSikan describes the aspect of AzhvAr's anubhavam of uniting with emperumAn sung in this pASuram with the words 'sva-viraha vidhuram' - ozhivilan ennODu uDanE - He who will not move away from me. Sri UV prefers the pATham 'sva-viraha-vimukham'. The meaning as best as I can give, is: sva - His own, viraha - separation, vimukham - ignoring; or vidhuram - a more intense form of ignoring, such as spurning. Thus, the meaning is that bhagavAn hangs on to the vicinity of AzhvAr, trying to get on to His waist like Child KRshNa climbing on to YaSodA's waist, ignoring all these

other joys such as riding on garuDan, being with pirATTi, etc. Commentators have given explanations such as : 'mayA saha eva vartata iti arthah' - the meaning is that He wants to me only with me; ennODuDanE irukkiRan - He is with me, without leaving me, etc. In his commentary for this pASuram, SrI PBA comments that bhagavAn does not leave AzhvAr, giving the impression that He administers His nitya vibhUti in SrI vaikuNTham right from AzhvAr's side itself. SrI UV's comment is: "garuDanum periya pirATTiyum arugil iruppadaik kaNDum avargaLODu kalakkak kOri ennai viDuginRavanAgavillai" - 'Though garuDan and periya pirATTI are near Him, He does not want to leave my vicinity and go and mingle with them instead.' - sva-viraha-vimukham. vimukham - with the face turned away from; opposed, disinclined; vidhura - distressed, troubled, overwhelmed with grief, afflicted. · pASuram 1.9.4: uDan amar kAdal magaLir tirumagaL maN magaL Ayar maDa magaL enRu ivai mUvar, ALum ulagum mUnRE uDan avai okka vizhu'ngi Alilaic cErndavan en ammAn kaDal mali mAyap perumAn kaNNan en okkalaiyAnE. KaNNan en okkalaiyAn - (okkal, okkalai - hip). KaNNan has climbed on to AzhvAr's waist, like He gets on to yaSodA's waist. The same KaNNan who has periya pirATTi, bhUdevi and nappinnai seated with Him, the One who rules over all the three worlds, the One who swallows all the three worlds at the same time at the time of pralaya and then reclines on a banyan leaf, my own Lord, and One whose leelA-s are beyond

comprehension and deeper and broader than the oceans - He has now climbed on to my waist. It is one of His many leelA-s, that He has now made me His mother and He has become my child. svAmi deSikan describes AzhvAr's anubhavam in this pASuram with the words 'Dimbhavat pArSva lInam' - (dimbhah - a small child; pArSva - on the side; lInam - climbing) - KaNNan en okkalaaiyAnE. BhagavAn is giving the

experience as Mother YaSodA to AzhvAr, by getting on to his waist in the form of Child KaNNan. BhagavAn gives the experience of Himself to His devotees according to their levels of

accomplishment. He explained the extent of His vibhUti to arjuna, and when arjuna assimilated that and wanted to actually see bhagavAn in all His extensions, bhagavAn gave him the divine vision and then manifested His viSva rUpam. In AzhvAr's case, He goes beyond that, and gives AzhvAr the actual physical experience of Himself step by step, starting as Child KaNNan. · pASuram 1.9.5: okkalai vaittu mulaip pAl uN enRu tandiDa vA'ngi Sekka'nceka enRu avaL pAl uyir Sega uNDa emperumAn nakka pirAnODu ayanum indiranum mudalAga okkavum tORRiya ISan mAyan en ne'njil uLAnE. en ne'njil uLAnE - BhagavAn is now in my chest - The same emperumAn who sucked the life out of demoness pUtanA with His beautiful red lips when she tried to feed Him poisoned milk from her breasts, and the same One who created rudra, brahmA, indra and the other principal gods and is their Supreme Lord, is now in my chest. SrI UV notes - 'agakillEn iRaiyum enRu alarmEl ma'ngai uRai mArbA' - now bhagavAn is residing in AzhvAr's vaksham - chest, just as pirATTi is residing in His vaksha sthalam. svAmi deSikan describes AzhvAr's union with bhagavAn in this pASuram with the words 'citte klRpta praveSam', according to most pATham-s. The meaning is "He who has successfully entered into the heart". 'ne'nju' normally means 'mind, thought', etc. However, since AzhvAr is describing his external union with perumAL in

these pASuram-s, the word is interpreted as 'chest' by AcArya-s. SrI UV suggests the alternate pATham 'citta sthAna pravishTam' - He who has entered the 'place' of the heart - namely, the chest. (ne'nju - mind, heart, chest) - en ne'njil uLAnE. -dAsan kRshNamAcAryan (To be continued)

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