tAtparya ratnAvaLi - Submission 65 - Slokam 24 Part 1, tiruvAimozhi 2.2, pASuram 2.2.1 tand 2.2.2.

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SrImate Ra'nga RAmAnuja MahA DeSikAya namaH.

tAtparya ratnAvaLi - Submission 65 - Slokam 24 Part 1,

tiruvAimozhi 2.2, pASuram-s 2.2.1, 2.2.2.

 

 

 

Slokam 24 - TiruvAimozhi 2.2 - 'tiNNan vIDu'.

 

pUrNa aiSvarya avatAraM (2.2.1) bhava durita haraM (2.2.2)

vAmanatve mahAntaM (2.2.3)

nAbhI padmottha viSvaM (2.2.4) tad-anuguNa-dRSaM (2.2.5)

kalpa talpI kRtAbdhim |(2.2.6)

suptaM nyagrodha patre (2.2.7) jagad-avana-dhiyaM (2.2.8)

rakshaNAya avatIrNaM (2.2.9)

rudrAdis-tulya lIlam (2.2.10) vyavRNuta lalita uttu'nga

bhAvena (2.2) nAtham ||

 

 

SrI UV notes that the guNam sung in this tiruvAimozhi is sarveSvaratvam

or paratvam. SvAmi deSikan identifies the guNam sung in this

tiruvAimozhi as 'lalita uttu'nga bhAvam - BhagavAn who presents Himself

as simple, easily accessible, etc., in His incarnations amongst us, is

also simultaneously the Supreme Being with all His infinite kalyANa

guNa-s. BhagavAn's Supremacy was the topic of the very first (1.1)

tiruvAimozhi as well. SAkshAt svAmi points out that there, the

emphasis was His upAyatvam - His being the means for the final Goal of

Salvation; here it is to bring out that this Supreme Being fully

deserves to be enjoyed - as described in the preceding tiruvAimozhi

2.1. There, he enjoyed BhagavAn's Supremacy, and here, he is

instructing the rest of us on His Supremacy; there, he described the

Supremacy supported by Sruti-s, and here, he describes it based on

itihAsa-s and purANa-s; there, he sang that BhagavAn alone is Supreme;

here, he will point out that no other deity even remotely qualifies as

the supreme deity. The stress of the current tiruvAimozhi is that His

full Supremacy resides in Him in His incarnations in this world amongst

us, where He assumes human and other forms also. sAkshAt svAmi makes

the point that while in the very first tiruvAimozhi, nammAzhvAr's

enjoyment of BhagavAn's Supremacy was based on His being the ParamAtmA,

here the enjoyment is much more intense, because this sings His

'manushyatve paratvam' - His Supremacy which is equally present to the

same full extent in His human incarnations as well.

 

The current tiruvAimozhi is interpreted as one in which AzhvAr is

instructing us on BhagavAn's unquestioned Supremacy over all, and to

correct the incorrect understanding of some to the contrary, and to

lead them back in the right path.

 

· pASuram 2.2.1:

 

tiNNan vIDu mudal muzhudumAi

eNNin mIdiyan emperumAn

maNNum viNNum ellAm uDan uNDa nam

kaNNan kaN alladu illai Or kaNNE.

 

vIDu mudal muzhudumAi, eNNin mIdiyan emperumAn, maNNum viNNum ellAm

uDan uNDa nam kaNNan kaN alladu Or kaN illai; tiNNanE - Absolutely and

without question, it can be declared that there is no Supreme Deity

other than our Lord KaNNan, who gives the ultimate Goal of Salvation,

who is beyond reachof anyone's thoughts, who swallowed all the three

worlds at the time of pralaya to protrct all from the great deluge, and

who took incarnation amongst us all for us to see and enjoy.

 

svAmi deSikan captures the gist of the current pASuram as 'pUrNa

aiSvarya avatAram' - BhagavAn took His incarnation as KaNNan, a cowherd

among the cowherds, with all His Glory intact - nam KaNNan kaN alladu

illai Or kaNNE. The word 'kaN' in this pASuram is explained as

'nirvAhakan' - There is no one other than our KaNNan who qualifies as

the Supreme Deity. He is One who gave moksham to DadhipANDan and the

like, showed the whole Universe to YaSodA inside His mouth, and showed

His ViSva rUpam in its entirety to Arjunan.

 

SrI PBA comments that this pAsuram indicates that BhagavAn who

protected all beings, including all the other deities, at the time of

pralaya by swallowing them all and keeping them in His stomach, can be

the only one who can qualify as the Supreme Deity, and not any of these

other deities who had to be protected by Him in His stomach and then

brought out later - nam kaNNan kaN alladu illai Or kaNNE.

 

 

 

· pASuram 2.2.2:

 

E pAvam paramE! Ezh ulagum I-pAvam Seidu aruLAl aLippAr Ar

mA pAvam viDa araRkup piccai pei gOpAla kOLari ERu anRiyE.

 

araRku mA pAvam viDa piccai pei gOpAlan kOL ari ERu anRi Ezh ulagum

aruLAl I-pAvam Seidu aLippAr Ar? E pAvam paramE! - O Lord! Why am I

given the burden to state the obvious - Who else is there that can

remove the sins of all the seven worlds and protect them, except the

mighty and merciful GopAlan the Lion who, out of His great Mercy,

removed the great sin of Rudran by giving His own blood as alms to

Rudran to fill the skull that was stuck to his hand, when Rudran had

acquired the sin of Brahmahatti dosham for having plucked the head of

BrahmA!

 

This is one of the pASuram-s where AzhvAr is openly dismayed at the

condition of people who not only do not know that BhagavAn is the One

and Only Supreme Deity, but also go around and worship some of the

other deities such as Rudra as supreme deity, with scant respect to all

valid pramANa-s. Instead of spending his time purely in Bhagavad

anubhavam, AzhvAr feels openly sad that he has to spend time stating

the obvious -that GopAlan is the One and Only Supreme Deity. Neither

Rudran - who had to be relieved of his sin of brahmahatti dosham by

BhagavAn, nor the four-faced BrahmA who lost one of his heads when it

was plucked away by Rudra, can even remotely be considered supreme

deities.

 

SvAmi DeSikan captures the gist of this pASuram with the words 'bhava

durita haram' - (duritam - sin; bhava - rudra; hara - to take away,

remove) - He who removed Rudra's great sin of brahmahatti dosham - mA

pAvam viDa araRkup piccai pei gOpAla kOLari.

 

A more detailed write-up on this pASuram can be found in the web as

part of the series 'tri-mUrti-s in tiruvAimozhi'.

 

-dAsan kRshNamAcAryan

(To be continued)

 

 

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