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             SrImate Ra'nga RAmAnuja MahA DeSikAya namaH.
          tAtparya ratnAvaLi - Submission 73, Slokam 25 Part 4,
             tiruvAimozhi 2.3, pASuram-s 2.3.68 to 2.3.10. 


·       pASuram 2.3.8:

                kuRikkoL j~nAna'ngaLAl enai Uzhi Sey tavamum
                kiRik koNDu ippiRappE Sila nALil eydinan yAn
                uRik koNDa veNNai pAl oLittu uNNum ammAn pin
                neRik koNDa ne'njanAip piRavit tuyar kaDindE.

uRik koNDa veNNai pAl oLittu oLittu uNNum ammAn pin neRik koNDa 
ne'njanAi yAn piRavit tuyar kaDindu kuRik koL j~ nAna'ngaLAl enai Uzhi
Sey tavamum kiRik koNDu ippiRappE Sila nALil eydinan - By directing my
mind on that Supreme Lord who stole the butter and milk stored in the
pots hanging from the ropes, I overcame the sorrow of rebirth in this
world, and in a short period of time in this birth itself I attained
the benefits that one normally gets through dedicated effort over the
period of several births performing  karma yoga, j~nAna yoga and bhakti
yoga.   

SvAmi deSikan captures the guNam sung in this pASuram with the words 
'sapadi bahu phala sneham' (sapadi - instantly, immediately) - He who
is attached to His devotee so much that He bestows all the benefits
that are normally attained through several births of intense observance
of bhakti yogam, all in a brief period of time - kuRikkoL j~nAna'ngaLAl
enai Uzhi Sey tavamum kiRik koNDu ippiRappE Sila nALil eydinan yAn
(kiRik koNDu - by adopting easy and trivial means; by doing prapatti;
by realizing that He alone is the means to attain Him and by following
Him).  

Even if the devotee has not practiced karma yoga etc., the very
inclination and love towards Him suffices to evoke His mercy, and
results in His bestowing all the benefits of several births of intense
and dedicated meditation, in an instant itself.  Recognizing our
friendship to Him, He immediately becomes our friend and bestows all
the benefits of the intense and tedious bhakti yoga in an instant. 
(kiRi = His friendship, attachment, affinity towards  the devotee). 
Na'njIyar comments that prapatti is what is being referred to here as
the simple means of achieving all the benefits of the difficult bhakti
yoga in an instant.  

pASuram 2.3.9:

        kaDi vAr taNNam tuzhAik kaNNan viNNavar perumAn
        paDi vAnam iRanda paraman pavittiran SIr
        SeDiyAr nOygaL keDap paDindu kuDaindADi
        aDiyEn vAi maDuttup parugik kaLittEnE.

kaDi vAr taN am tuzhAi kaNNan viNNavar perumAn vAnam paDi iRanda
paraman pavittiran SIr SeDi Ar nOygaL keDap paDindu kuDaindu ADi vAi
maDuttup parugi aDiyEn kaLittEnE - I am rejoicing by completely
immersing myself in the servitude of emperumAn - who took incarnation
as KaNNan with the beautiful, honey-dripping, and fragrant tulasi
garlands, who is the Lord of all the nitya sUri-s, who has no one
superior to Him or equal to Him even in SrI VaikunTham -  by totally
immersing myself in His infinite auspicious qualities that destroy all
the multitudes of diseases such as all the materialistic desires once
and for all and completely.   

SvAmi DeSikan describes the guNam sung in this pASuram as 'AsvAdya
SIlam' - He who is full of auspicious qualities that are most enjoyable
to the devotee (AsvAdanam - tasting, enjoying, experiencing; SIlam -
disposition, nature, character) -  paDindu kuDaindADi aDiyEn vAi
maDuttup parugik kaLittEnE. In this pASuram, AzhvAr specifically
mentions two guNa-s that are of utmost benefit to us - He is
'pavittiran' - He purifies us from all our sins; and devotion to Him
will relieve us of all the diseases associated with our bondage to this
world - SeDi Ar nOygaL keDa.  Among His other auspicious qualities that
are of immediate and immense benefit to the devotee are His saulabhyam
- ease of access to any devotee irrespective of his/her level,
sauSIlyam - His ability to mix with anyone at their level without any
distinction, His vAtsalyam - attachment to the devotee like that of a
mother cow to its calf, kAruNyam - His infinite mercy and His forgiving
nature even towards the worst sins when one seeks His protection
unconditionally, etc.  

SrI UV quotes LakshmaNa's words - guNair dAsyam upAgataH (kishkindA.
12.4) - BhagavAn's qualities (guNa-s) are such that they will endear
and enslave anyone to Him.  AzhvAr is singing the kalyANa guNa-s of
BhagavAn that relieve all the sorrows of the devotee once and for all 
(SeDiyAr nOygaL keDa), and that are a sheer delight to indulge in,
meditate on, and enjoy wholeheartedly - kuDaindADi, vAi maDuttup
parugik kaLittEn.   

pASuram 2.3.10:

        kaLippum kavarvum aRRu piRappup piNi mUppu iRappu aRRu
        oLik koNDa SodiyamAi uDan kUDuvadu enRu kolO!
        tuLikkinRa vAn in-nilam SuDar Azhi Sa'ngu Endi
        aLikkinRa mAyap pirAn aDiyArgaL kuzhA'ngaLaiyE.

kaLippum kavarvum aRRu, piRappup piNi mUppu iRappu aRRu, oLi koNDa
SodiyamAi, SuDar Azhi Sa'ngu Endi, tuLikkinRa vAn in-nilam aLikkinRa
mAyap pirAn aDiyArgaL kuzhA'ngaLai enRu kUDuvadu kol? - When will I be
relieved of all the materialistic pleasures, the thoughts about them
when I don't have these pleasures, and the never-ending cycles of
birth, disease, aging and death, and when will I attain the
self-effulgent body and be united with the nitya sUri-s who are
eternally serving empirAn who bears the divine cakra and the conch in
His hands, and who performs the great wonder of protecting everything
including those above the skies (in SrI VaikunTham) and on this earth? 


SvAmi deSikan summarises the gist of this pASuram with the words
'sabhyaih sAdhyaih sametam' (sabhya - belonging to an assembly,
faithful; sAdhya - a particular class of celestial beings) - BhagavAn
who is always in the company of the nitya-s and mukta-s who are
enjoying the eternal kai'nkaryam to Him (oLik koNDa SOdiyamAi uDan
kUDuvadu enRu kolO!).  AzhvAr is expressing his longing for that
company of nitya-s and mukta-s along with BhagavAn in this pASuram -
company from which there is no return back to the cycle of birth,
aging, suffering and death. 

It may be recalled that in the very first pASuram of this tiruvAimozhi,
AzhvAr said that he had all the enjoyment he could desire, without
anything left to be desired (kalandu ozhindOm).  Now, in the current
pASuram which is the penultimate pASuram of this tiruvAimozhi, he is
saying that he is longing for the day when he can be united with the
nitya sUri-s and enjoy the eternal kai'nkaryam to Him in SrI
VaikunTham.  Thus, he is saying that he has something stll left to be
desired.    One may get the impression that the messages of the two
pASuram-s are not totally consistent with each other.  That is not the
case.  In the first pASuram AzhvAr refers to his full enjoyment of
BhagavAn in this impermanent world, in which there is always a
possibility of returning back to samsAra after the current birth ends. 
 AzhvAr wishes the anubhavam expressed in the first pASuram to continue
uninterrupted forever in the future, and this is only possible when he
joins the niyta sUri-s in SrI VaikunTham, with no more return to this
world of repeated births and deaths, and that is the thought expressed
in the current pASuram.

                
Summary of this tiruvAimozhi:

It may be recalled that the subject of this tiruvAimozhi is that
BhagavAn bestows all aspects of joy to the devotee without exception
while in this world, and it continues in SrI VaikunTham in the company
of the nitya sUri-s and mukta jIva-s.  AzhvAr is enjoying perfect,
blemishless bliss in his union with emperumAn in this world, and
concludes this tiruvAimozhi by longing for his association with the
nitya sUri-s in SrI VaikunTham for the continued joy of eternal
kai'nkaryam to Him.  

-       Union with Him gives all the pleasant experiences one can 
        dream of, without any exception (2.3.1) 
-       BhagavAn endears Himself to us by proving us all the help in 
        the form of our mother, father and AcAryan (3.1.2)
-       BhagavAn bestows the taste (ruci) in kai'nkaryam to Him without
        the devotee even being aware that BhagavAn has given Him this 
        great blessing of the taste in kai'nkaryam.  Note that this is 
        the third pleasant experience that AzhvAr is singing about in 
        this tiruvAimozhi (1.3.3)
-       BhagavAn who is the Self of our self, guides it such that it 
        realizes its eternal servitude to Him, and offers itself for 
        eternal kai'nkaryam to Him (which is the ultimate goal to be 
        achieved).  (1.3.4)
-       BhagavAn is the insatiable and delightful nectar to the devotee 
        who has taken refuge in Him (2.3.5)
-       To those who have ultimately attained Him, BhagavAn gives the 
        extreme joy that makes them feel that they have never ever been

        separated from Him  (2.3.6)
-       BhagavAn is the limitless source of delight for enjoyment 
        through all the indriya-s (senses) (aksha = indriya-s, senses);

        in other words, He is parama bhogyan - One who is Supreme 
        Delight in all ways (2.3.7)
-       BhagavAn is so much attached to His devotee that He bestows all
        the benefits that are normally attained by others ober several 
        births of practicing intense and difficult bhakti yogam, in a 
        very short time in this birth itself to His true devotee
(2.3.8)
-       BhagavAn is sheer delight for a devotee because of His infinite 
        auspicious qualities, which remove all the sins and all the 
        worries resulting from our bondage to our birth and life on 
        this earth. (2.3.9)
-       The full and complete uninterrupted enjoyment of emperumAn with
        all the aspects of the pleasant joy of experiencing Him without

        anything left o be desired, continues in SrI VaikunThyam in the
        company of the niyta sUri-s and the mukta jIva-s.  

-dAsan kRshNamAcAryan
(To be continued)








      
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