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Oppiliappan List Archive: Message 00008 Jun 2007

 
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           SrI ra'nga rAmAnuja mahA deSikAya namaH. 
       tAtparya ratnAvaLi - Submission 24, Slokam 1.3 Part 5,
                   tiruvAimozhi 1.3 concluded.
                
·       pASuram 1.3.9:

valattanan tiri-puram erittavan iDam peRat tundit-
talattanan ezhu tiSai-mukan paDaitta nal ulagamum tAnum
pulappaDap pinnum tan ulagattil agattanan tAnE
Solap pugil ivai pinnum vayiRRuLa ivai avan tuyakkE.

tundit-talattu ezhu tiSai mukan paDaitta nal ulagamum tAnum tundit 
talattu iDam peRa, tiri-puram erittavan valattanan; pinnum tan 
ulagattil pulappaDa tAnE agattanan;  Solap pugil, pinnum ivai 
vayiRRuLa;  ivai avan tuyakkE.  ? 
The four-faced brahmA who was born from the navel of bhagavAn has a 
place of sustenance at that same lotus navel, along with the worlds 
that he created;  rudran who is credited with destroying the three 
cities in the form of the three asura-s, has a place of protection on 
the right side of emperumAn.  While He is thus Supreme above all 
else, still He takes incarnations and presents Himself in that same 
world for all of us to see.  If we are to list His kalyANa guNa-s, 
there are infinte such guNa-s that we don't even realize.  Our 
inability to realize Him fully is just another of His mAyA-s.

svAmi deSikan captures the essence of this pASuram through the 
words "SarvAdeh svA'nga dAnAt" -  Because He has offered a place of 
protection for rudra etc. in His body.  SrImad tirukkuDanthai ANDavan 
refers us to the following from moksha dharma, which converys the 
same message:  paSya ekAdaSa me rudrAn dakshiNam pArSvam ASritAn 
(moksha dharma 36.11).  Even when bhagavAn shows His extreme 
saulabhyam by offering places of protection to rudra and brahmA in 
His own tirumEni, and even though He has given them the same 
treatment as He has given tio pirATTi by offering a place in His 
tirumeni to them (refer to nammAzhvAr's pASuram ERALum iRaiyOnum 
tiSai muganum tirumagaLum kURALum tiru uDamban ? tiruvAi. 4.8.1), and 
even when He has revelaed His superiority over all through His 
incarnations, still there are those who are confused about who the 
Supreme Deity is (ivai avan tuyakkE).  The fact that bhagavAn is a 
sulabhan in not only revealed by His offering a place of protection 
to brahmA and rudra in His body, but also by His taking incarnations 
in the world in which even the likes of brahmA and rudra don't set 
foot, just to be accessible to His devotees.  

·       pASuram 1.3.10:

tuyakkaRu madi-il nal j~nAnattuL amararait tuyakkum
mayakkuDai mAyaigaL vAnilim periyana vallan
puyal karu niRattanan peru nilam kaDanda nal aDip pOdu 
ayarppilan, alaRRuvan, tazhuvuvan, vaNa'nguvan amarndE.

tuyakkaRu madi il nal j~nAnattuL amararai tuyakkum mayakkuDai vAnilim 
periyana mAyaigaL vallan , puyal karu niRattanan, peru nilam kaDanda 
nallaDip pOdu amarndu, ayarppilan, alaRRuvan, tazhuvuvan, 
vaNa'nguvan.  ? I will stay put at the Lotus Feet of that dark-hued 
emperumAn who measured the three worlds, and who can control the 
minds of even the likes of rudra and brahmA who are endowed with 
superior knowledge and with clear minds beyond confusion, through His 
leelA-s that are more huge even than the sky itself, and I will not 
be distracted from my enjoyment of the greatness of those Lotus Feet, 
I will brag about their greatness incessantly, I will embrace them, 
and I will prostrate to them.  

svAmi deSikan captures the most noteworthy guNa of bhagavAn from this 
pASuram through the words "prahita padatayA" ? Because He gave the 
shelter of His extended Feet to all (during His trivikrama 
incarnation) -  peru nilam kaDanda nal aDi.  The word `prahita' 
means `Placed, extended, stretched out, dispatched, directed'.  One 
derivation given by SrI UV for the word prahita is `prakRshTam hitam 
pra-hitam', stressing tht it is for the hitam or good of all.  It is 
not just those who are not devoted to Him that have difficulty 
realizing His true nature; even the likes of brahmA and rudra, who 
know that He is the Supreme Deity, get distracted by their desires, 
and get confused about His true nature.  If this is the case with the 
likes of brahmA and rudra, there is nothing to wonder about the state 
of confusion in which ordinary people find themselves in, when it 
comes to realizing who the Supreme Deity is, and in following the 
sure and correct path to redeem themselves from the bondage of 
samsAra.  To redeem these countless jIva-s, bhagavAn in His Infinite 
Mercy, decided to take the tri-vikrama incarnation, decided to extend 
His Feet to reach all these jIva-s and became accessible to them 
without any effort on their part.  Those Lotus Feet are the resort 
that nammAzhvAr reveals to us in this pASuram.  Through this act, 
bhagavAn who is the utmost sulabhan (recall the guNa at the daSakam 
level) shows His deep attachment to all the jIva-s who are His 
possession.  

As noted earlier, svAmi deSikan concludes the Sloka 13, identifying 
the 10 key guNa-s of the ten pASuram-s of tiruvAimozhi 1.3, with the 
summary for this tiruvAimozhi ? ananta saulabhyam Aha ? AzhvAr is 
revealing the infinite saulabhyam (infinite ease of access to the 
true devotee), through the ten pASuram-s of tiruvAimozhi 1.3 
(pattuDai aDiyavarkku eLiyavan).

This concludes Slokam 13.

-dAsan kRshNamAcAryan
(To be continued)



 
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