tAtparya ratnAvaLi - Submission 17; Slokam 12 Part 2; tiruvAimozhi 1.2 continued

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SrImate SrI ra'nga rAmAnuja mahAdeSikAya namaH.

 

tAtparya ratnAvaLi.

Submission 17 – Slokam 12 Part 2 – tiruvAimozhi 1.2 continued.

 

· pASuram 1.2.4, starting with `illadum uLLadum':

 

illadum uLLadum alladu avan uru

ellai il annalam pulgu paRRaRRE (1.2.4)

 

" illadum uLLadum alladu avan uru, ellai il an-nalam pulgu paRRaRRE " .

 

" He is very different from the acetana-s and cetana-s (the

insentients and sentients); His nature is one of being endowed with

infinite auspicious qualities. Remove yourself from all other

attachments, and embrace Him tightly " .

 

svAmi deSikan has described the guNam sung in this pASuram as " tAdRk

sarvAnukUlyAt " . For such people (namely, those who 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.

The key word in the pASuram that relates to this guNa chosen by svAmi

deSikan for this pASuram is `pulgu' – embrace Him tightly. 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 who has given up

attachment to everything else and has surrendered to Him, without

distinction. 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.

 

· pASuram 1.2.5 starting with " aRRadu paRRenil " .

 

aRRadu paRRu enil uRRadu vIDu uyir

SeRRu adu man uRil aRRu iRai paRRE . (1.2.5)

 

paRRu aRRadu enil, uyir vIDu uRRadu; adu SRRu man uRil, aRRu iRai

paRRu " .

 

" When the attachment to materialistic and sensual matters is

overcome, the soul will see the true nature of itself, and may begin

to enjoy this Atma anubhavam. This may distract the soul from

seeking the Ultimate goal of eternal kai'nkaryam to the Lord. One

should overcome this distraction, and with firm resolve, should seek

Him alone " .

 

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 Eternal Joy

to be attained, unlike 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, then it becomes

illumined with unbounded knowledge, and sees the true nature of the

soul as nitya (eternal), unlimited in knowledge, etc., and may become

content with just the enjoyment of this Atma svarUpam. 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 " .

 

paRRu il-an ISanum muRRavum ninRanan

paRRilaiyAi avan muRRil aDa'ngE. (1.2.6)

 

" ISanum muRRavum paRRu il-an ninRanan; paRRilaiyAi avan muRRil

aDa'ngu " .

 

bhagavAn is equally well-disposed towards everyone without any

differentiation or distinction. You also display a feeling of deep

attachment to Him, and indulge yourself in total dedicated

kai'nkaryam to Him through all means " .

 

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.

 

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)