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             SrImate Ra'nga RAmAnuja MahA DeSikAya namaH.
          tAtparya ratnAvaLi - Submission 72, Slokam 25 Part 3,
             tiruvAimozhi 2.3, pASuram-s 2.3.6 and 2.3.7.



·       pASuram 2.3.6:

        SErndAr tIvinaigaTku aru na'njait tiN madiyai
        tIrndAr tam manattutp piriyAdavar uyirai
        SOrndE pugal koDAc cuDarai arakkiyai mUkku
        IrndAyai aDiyEn aDaindEn mudan munnamE.

>From time immemorial, I have been fortunate to become the servant of
One who is like destructive poison to the sins of those who have taken
refuge in Him, bestows the strong will to be dedicated to Him, does not
ever leave the minds of those who have realized that He is both the
goal to be attained and the means to attain It, has the divine tirumEni
(beautiful divine form) that ensures that they will never ever leave
Him, and the One who bloodied the nose of SUrpaNakhA.  

SvAmi deSikan describes the guNam sung in this pASuram as 'bhakta
cittaika bhogyam' - He who becomes the only object of enjoyment in the
minds of His devotees; He who does not ever leave the minds of His
devotees - tIrndAr tam manattutp piriyAda avar uyirai aDiyEn aDaindEn.
Once the devotee realizes His eternal servitude to BhagavAn, He
occupies the mind of the devotee and gives Him the feeling that it was
from time immemorial that the jIva has been the servant of the Lord,
and makes him forget all the eons of suffering that the jIva had spent
while being immersed in the ocean of samsAra.  It is like the feeling
of someone who has attained huge wealth suddenly, and will forget that
he had been poor earlier.  Recall that in the previous pASuram, AzhvAr
sang - 'nuna pAdam SErndEnE - I have attained Your feet.  In the
current pASuram, he says that he had attained BhagavAn for as long as
his soul has existed, not just now  - aDiyEn aDaindEn mudan munnamE.  
In other words, the joy experienced on realizing that He is both the
final Goal to be attained and the means to attain the Goal and
surrendering to Him, is so great that it removes all previous suffering
of not having experienced Him - such is the depth of the joy that the
devotee gets.  SrI UV explains this as "BhaktargaLin cittattil orE
bhogyamAi vERonRum vERu samayattil idaRku mun anubhavittu tOnRAda paDi
anubhavikkap paDugiravan".  SrImad ANDavan gives the following quote
that captures the spirit of this anubhavam:  'prAcIna duHkhamapi me
sukhayanniva tvatpAdAravinda paricAra rasa pravAhaH' (svAmi deSikan's
varadarAja pa'ncAsat 41) - 'The unobstructed flood of joy that results
from kai'nkaryam performed at Your divine feet will make all my
previous sufferings look like joy also (they will drown out all the
previous sorrows)'.  

BhagavAn achieves this 'bhakta cittaika bhogyatvam' by giving the
devotee the tiN mati - the strong mind to remain steadfast in his
devotion, by being the 'SOrndE pugal koDAc cuDar' - the guiding light
that will keep the devotee from falling back into the ocean of samsAra,
and by removing all obstacles to devotion to Him - arakkiyai mUkku
IrndAyai. 

        
·       pASuram 2.3.7:

        mun nal yAzh payil nUl narambin mudir SuvaiyE!
        pal nalAr payilum paranE! PavittiranE!
        kannalE! amudE! KAr mugilE! en kaNNA!
        nin alAl ilEn kAN ennai nI kuRikkoLLE.

My Lord! You are the pleasing sound that comes out of the strings of
the vEENA when it is played as declared in the SAstra-s!  You are the
Superior Being that is sought after and enjoyed by the exalted beings
all over!  You are One who purifies all!  You are sweet as sugarcane
and Nectar! You are like the showering clouds that pour out their rains
for the benefit of all!  You are One who has blessed me by giving
Yourself to me!  Without You I can't survive!  Please bless me with
Your sight!

SvAmi deSikan captures the gist of this pASuram with the words
'sarvAksha prINanArham' - He who is sweet to be enjoyed by all the
indriya-s (senses) (aksha = indriya-s, senses); in other words, He is
parama bhogyan - One who is Supreme Delight in all ways.  PiLLAn
captures this guNam with the words 'sarva karaNa'ngaLukkum niravadhika
bhogya bhUtanAi' - He is the limitless joy in all ways in which we can
enjoy Him.  AzhvAr points out that BhagavAn is absolute unadulterated
delight no matter whichever way we wish to enjoy Him  - sweet for the
ears like sound from the veeNA played by the likes of Sage NArada,
sweet for the tongue - like sugarcane juice that is devoid of the
tasteless parts of the sugarcane stem etc., cool and fragrant like
Nectar from kshIrabdhi - cool for the sense of touch and fragrant for
the sense of smell, and 'kAr mugilE' and 'en kaNNA' - sweet for the
eyes as well.  In other words, He is pure delight with no flaw, and
nothing left to be desired for the devotee.  All the above ideas are
packed into three words 'sarva aksha prInanArham' by svAmi deSikan.    


SrI UV brings out even more deep thoughts embedded in the pASuram - the
sequence 'pavittiranE! KannalE! amudE!' signifying that He first
purifies the devotees' minds, then gives the delight to the devotees
through their worship of Him - bhajanam, and then gives them moksham -
amudE!';  also, He gives these benefits to all devotees without
distinction - like the rain clouds that pour the rain for the benefit
of all without distinction - kAr mugilE!.  SrI PBA points out that
'pannalAr payilum paranE!' signifies that what has been enjoyed by the
nitya sUri-s by their kai'nkaryam to BhagavAn is only a tiny fraction
of what there is to be enjoyed - He is such an Infinite source of
delight.

-dAsan kRshnamAcAryan
(To be continued)



      
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