SrImate ra'nga rAmAnuja mahA deSikAya namaH.
tAtparya ratnAvaLi - Submission 29 - Slokam 14 Part 5,
tiruvAimozhi 1.4 continued.
· pASuram 1.4.9:
nADAda malar nADi nAL torum nAraNan tan
vADAda malar aDik-kIzh vaikkavE vagukkinRu
vIDADi vIRRirundu vinai aRRadu en SeivadO?
UDADu pani vADAi! Uraittu IrAi en uDalE.
UDu ADu pani vADAi! nAL tORum nADAda malar nADi nAraNan tan vADAda
malar aDik kIzh vaikkavE vagukkiRu, vIDu Adi vIRRiruttal vinai aRRadu
en SeivadO? uraittu en uDal IrAi ? Oh cool breeze with a sweet
fragrance who keeps roaming the space between me and my Lord!
Instead of using my body and mind to worship Him through flowers such
as j~nAnam, tapas, etc., I have ascended the throne of non-
performance of devoted kai'nkaryam to Him because I am separated from
Him; I do not know where else this sin of mine will lead me into. If
your informing Him of my plight does not evoke His forgiveness for
me, then you might as well shatter this body of mine into pieces.
svAmi deSikan stresses bhagavAn's relationship to us in multiple ways
as another cause for His kshamA - nAnA bandhaih ? nAraNan tan ? mAtA
pitA bhrAtA ityAdigaLin paDiyE sarva vidha sambandhattai
uDaittAgaiyAlum ? Because He is associated with us as our Mother,
Father, Brother, and all else . In sulabhopanishad, we have - mAtA
pitA bhrAtA nivAsah SaraNam suhRt gatih nArAyaNah (subAlaopanishad 6)?
nArAyaNa is the Mother, Father, Brother, Abode, Refuge, Friend, and
the Final goal. He puts up with our excesses just as our own father
and mother put up with our mistakes. SrI UV explains this through
the words ? "kAraNattva, svAmittva, AdhArattva, niyantRttva,
upAyattva AdigaLAna pala bandha'ngaLAl pizhai porukkum" - He who
forgives our sins because He is our Cause, our Lord, our Support, our
Controller, the means to attain Him, etc. SrI PBA refers us to
tiruma'ngai AzhvAr's pASuram, describing the various relationships we
have with the Lord - "empirAn entai ennuDai SuRRam, enakku araSu,
ennuDai vANAL" (periya tirumozhi 1.1.6) ? "My Lord, my Father, my
relative, my king, my entire life".
· pASuram 1.4.10:
uDal Azhip piRappu vIDu uyir mudalA muRRumAi
kaDal Azhi nIr tORRi adanuLLE kaN vaLarum
aDal Azhi ammAnaik kaNDakkAl idu Solli
viDal Azhi maDa ne'njE! vinaiyOm onRAm aLavE.
Azhi maDa ne'njE! uDal Azhip piRappu, vIDu uyir mudalA muRRumAi, Azhi
nIrk kaDal tORRi, adanuLLE kaN vaLarum aDal Azhi ammAnaik kaNDakkAl,
idu Solli, vinaiyOm onrAm aLavu viDal (viDEl) ? O my deep mind who is
ever subservient to Him! At least you don't give up on me as He has
done, until I who am loaded with the heavy burden of prior karma-s,
am united with Him ? He who is the Cause for the cycles of our
infinite births and deaths, is in the form of all our diverse objects
of enjoyment as well as the means to enjoy them, and is reclining in
the deep Milky ocean in His yoga nidrA with His powerful discus ever-
ready to protect His devotees.
svAmi deSikan describes the aspect of kshmA that is reflected in this
pASuram through the words "sva-rakshA avahita-tamatayA". avahita ?
gavanam uLLa ? One who is intent on; avahita taman ? One who is the
best among those who is always intent on protecting all that is His,
which includes all the cetana-s and acetana-s in al the worlds
(avahitan, avahita taran, avahita taman ? the best) . AzhvAr's words
that refer to this attribute of bhagavAn are " kaDal Azhi nIr tORRi,
adanuLLE kaN vaLarum aDal Azhi ammAn". The words of SrI
ve'nkaTeSAcArya are: "tirup pARk kaDalilE loka rakshaNattilE
avahitanAik koNDu kaN vaLarndu aruLugaiyAlum". One is repeatedly
reminded of AzhvAr's pASuram "kAkkum iyalvinan kaNNa perumAn
(tiruvAimozhi 2.2.9). SrI PBA explains svAmi deSikan's words here
as " tannuDaiyavargaLin rakshaNattilE migavum jAgarUkan" ? One who is
ever watchful in the protection of His property ? which is the
universe of all that exists, has existed, and will ever exist.
To summarize, the ten pASuram-s of this tiruvAimozhi covered above
sing the guNa of kshamA and aparAdha sahatvam of emperumAn:
- 1.4.1: He has as His flag garuDan who is very powerful in
eliminating anyone who is opposed to His devotees.
- 1.4.2: He is endowed with auspicious eyes that bestow His
blessings on us.
- 1.4.3: He stoops to the level of begging for His own wealth
even from someone like mahAbali, to whom the wealth did not belong in
the first instance.
- 1.4.4: He is of the nature of the water-laden clouds ? He
who showers His Mercy on one and all without distinction.
- 1.4.5: He delights Himself in creating and protecting all
the beings of the world.
- 1.4.6: He is a relative and a friend to everyone out of His
sheer mercy.
- 1.4.7: He is endowed with an ever-forgiving nature because
of His inseparable association with pirATTi.
- 1.4.8: He has extreme attachment to all of us.
- 1.4.9: He is associated with us as our Mother, Father,
Brother, and all else.
- 1.4.10: He is the best among those who is always intent on
protecting all that is His.
All the above aspects of His guNa reveal to us that it is the Nature
of bhagavAn to forgive our mistakes, once we seek His protection.
(The intent of AzhvAr is to persuade those among us who are unsure of
the value of surrender to seek His Divine feet, to desist from
seeking protection from anya-devatA-s, and to realize the
unquestionable Supremacy of Lord SrIman nArAyaNa).
-dAsan kRshNamAcAryan
(To be continued)
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