SrImate ra'nga rAmAnuja mahA deSikAya namaH.
tAtparya ratnAvaLi - Submision 23, Slokam 13 Part 4,
tiruvAimozhi 1.3 contd.
· pASuram 1.3.7:
onRu ena, pala ena aRivarum vaDivinuL ninRa
nanRezhil nAraNan nAnmugan aran ennum ivarai
onRa num manattu vaittu, uLLi, num iru paSai aRuttu
nanRena nalam Seivadu avaniDai nammuDai nALE.
onRu ena, pala ena, aRivu aru vaDivinuL ninRa nanRu ezhil nAraNan,
nAnmugan, aran ennum ivarai num manattu onRa vaittu, uLLi, num iru
paSai aRuttu, nammuDai nAL avaniDai nanRu ena nalam Seivadu -
"Oh,You souls! These three forms ? nArAyaNan, the four-faced
brahmA, and rudra all have divine forms that are disntinguished;
(with superficial analysis) it is difficult to figure out whether
these forms all have one soul controlling them, or whether they each
have different souls, etc. You should thoroughly analyze their
complete attributes in your mind based on all available pramANa-s,
analyse and understand them completely, completely remove any
attachment to the two who are inferior out of the three, and then
completely dedicate your devotion to the One Supreme Deity within
your lifetime, without any delay, realizing that this is the best
thing for you.
svAmi deSikan identifies the guNa of emphasis in this pASuram through
the phrase sva-ruci vitaraNAt ? Because He bestows the desire in
Him. One meaning for the word vitaraNa is gift, donation. Because
bhagavAn is sulabhan, once we start meditating on Him with devotion,
He takes care of removing any confusion in our mind about who the
Supreme Deity is, and creates the desire in our mind to be totally
devoted to Him. All one needs to do is start with an unbiased mind
on the three forms, and then deeply analyse all the scriptural
evidence, the guNa-s of the three mUrti-s, etc., and He will take
care of creating the desire in us for exclusive devotion to Him, by
removing all our confusion. This is how the likes of mArkaNDeya,
ghaNTa karNa, etc. realized the supremacy of SrIman nArAyaNa over the
other two.
A more detailed write-up for this pASuram can be found in the
anaubhavam for this pASuram in the series ?"tri-mUrti in
tiruvAimozhi".
· pASuram 1.3.8:
nALum ninRu aDu pazhamai am koDu vinai uDanE
mALum; Or kuRaiu illai; mananagam malamaRak kazhuvi
nALum nam tiruvuDai aDigaL tam nalam kazhal vaNa'ngi
mALum Or iDattilum vaNakkoDu mALvadu valamE.
mananagam malam aRak kazhuvi, nam tiruvuDai nam aDigaL tam nalam
kazhal vaNa'ngi, nALum ninRu, nama pazhamai am koDu vinai uDanE
mALum; nALum Or kuRaivu illai; mALum Or iDattilum vaNakkoDu mALvadu
valamE. ? By removing all other desires from our mind completely,
and meditating on the Lotus feet of our Lord who is ever associated
with our Divine Mother mahA lakshmI, all our eternal and huge sins
will be immediately destroyed, and all our desires will be fulfilled;
even when our soul leaves the body, it is best to die having
surrendered thus to Him, over the path of bhakti yoga.
svAmi deSikan captures the essence of the pASuram as `sarva kAla
ASrayatvAt' ? mALum Or iDattilum vaNakkoDu mALvadu valamE ? He who
can be surrendered to at any time in this birth, even including at
the time of death, with complete redemption from all the sins
accumulated over uncountable prior births). AzhvAr points out that
bhagavAn is such a sulabhan that He will accept our surrender at any
time, and redeem us from all our accumulated sins over countless
births ? uDanE mALum, tIyinil tUSAgum, and we need not be worried
that we have such huge sins accumulated to our credit. SrImad
tirukkuDanthai ANDavan refers us to the following:
- " meru madara mAtro'pi rASih pApasya karmaNah keSavam vaidyam
AsAdya durvyAdhiriva naSyati" (vishNu dharmam 69.110) - One might
have accumulated sins the size the meru mountain; however if he
worships keSava, the sins disappear just as the worst diseases
disappear when treated by a good vaidya or doctor.
- na vAsudeva bhaktAnAm aSubham vidyate kvacit (vishNu sahasra
nAmam ? phala Sruti) - Nothing inauspicious ever occurs to the
devotees of vAsudeva.
SrI UV quotes the upanishad text: "iha ced avedIt atha satyamasti na
cedihAvedIt mahatI vinashTih:" (keno. 2.5) ? If one has realized
(Brahman) in this birth itself, then he becomes worthy of having
existed. If one has not realized, then it is a great loss.
Every single word that AzhvAr has chosen is full of significance:
mananam malamaRak kazhuvi ? leaving behind all attachments to anya
devatA-s completely; Or kuRaivu illai ? There is nothing that is left
to be desired or accomplished; mALum Or iDattilum ? SaraNAgati at
His Lotus feet can be performed even at the time of death, and He
will offer His protection; tiruvuDai nam aDigaL ? bhagavAn is to be
worshipped together with SrI or mahA lakshmi;
uDanE mALum ? You don't have to wait for another birth after
surrendering to Him; nalam kazhal ? His Lotus feet will never fail
anyone who has surrendered to Him once. These are the guNa-s of
emperumAn that make Him a sulabhan (recall the guNa identified by
svAmi deSikan at the daSakam level).
-dAsan kRshNamAcAryan
(To be continued)
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