tAtparya ratnAvaLi - Submission 78 - Slokam 27 Part 1, tiruvAimozhi 2.5, pASuram-s 2.5.1 and 2.5.2.

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SrImate Ra'nga RAmAnuja MahA DeSikAya namaH.

tAtparya ratnAvali - Submission 78 - Slokam 27 Part 1,

tiruvAimozhi 2.5 - pASuram 2.5.1 to 2.5.2.

 

 

 

z Slokam 27 – tiruvAimozhi 2.5.

 

sva-prAptyA siddha kAntim (2.5.1) sughaTita dayitam (2.5.2)

visphurat-tu~NgamUrtim (2.5.3)

prItyunmeshAtibhogyam (2.5.4) navaghana surasam (2.5.5)

naikabhUshAdidRSyam (2.5.6) |

prakhyAta prIti lIlam (2.5.7) durabhilaparasam (2.5.8)

sadguNAmoda hRdyam (2.5.9)

viSva vyAvRtti citram (2.5.10) vraja yuvati gaNakhyAta

nItyA.anvabhu~Ngta (2.5) ||

 

Tirukkurugaip pirAn PiLLAn gives the gist of ths tiruvAimozhi in the following

words: ‘nitya nirdosha niratiSaya kalyANa divya dhAmattil paNNum prEmattai en

pakkalilE paNNik koNDu sarva divya bhUshaNAyudha bhUshitamAi niratiSaya

saundaryAdi kalyANa guNa viSishTamAi Suddha jAmbUnada prabhamAna divya rUpattODE

vandu ennODu kalandaruLinAn’ enkiRAr. The essense of the above words is that

BhagavAn has the guNam of presenting Himself to His devotee in this world in the

same form in which He presents Himself to the nitya sUri-s in SrI vaikunTham,

and derives even more pleasure when He is associated with His devotee than the

pleasure that the devotee gets by association with Him. This guNam is the

subject of this tiruvAimozhi. sAkshAt svAmi calls this guNam

‘svApti-muditatvam’ – (tAn ASritarODu samSleshikkap peRRAl niratiSayamAga

Anandikkum svabhAvam) - His becoming happy beyond measure when He is in union

with His devotees.

 

SvAmi deSikan presents this guNam with the words ‘ – vraja yuvati gaNakhyAta

nItyA.anvabhu~Ngta - (vraja yuvati gaNAH – the gathering of cowherd

girls; khyAta nItyA – by the same rule, in the same way; anvabhu’ngta –

rejoiced, felt immense pleasure) – AzhvAr felt happy the same way the cowherd

girls felt happy because kRshNa was happy by associating with them. Note that

they were not happy because they got to associate with Him; but they were happy

because it madr kRshNa happy. It was His pleasure that was important to them.

AzhvAr’s happiness, conveyed in this tiruvAimozhi, follows the same logic –

vraja yuvati gaNAkhyAta nItyA), as we will see in the different pASuram-s of

this tiruvAimozhi. AzhvAr rejoices the union with Him because it makes Him

happy to mingle with AzhvAr.

 

 

z pASuram 2.5.1:

 

an-dAmattu anbu Seidu en Avi SEr ammAnukku

an-dAma vAzh muDi Sa’ngu Azhi nUl Aram uLa

Sen-tAmarait taDam kaN Se’nkani vAi Se’nkamalam

Se’ntAmarai aDik-kaN Sempon tiru uDambE.

 

Having the same great attachment to me that He displays towards the nitya sUri-s

in SrI vaikunTham, and having intermingled with my soul, BhagavAn’s divine

ornaments (His divine conch and cakra, as well as His Sacred thread and His

pearl necklace), and His divine tirumEni all shine with new brilliance. His

divine eyes become wide and beautiful like the freshly blossomed lotus flower;

His beautiful lips are smiling and look like the wide open beautiful red lotus

flower, and His divine Feet display the same happiness by turning beautiful like

the freshly blossomed red lotus flower. His whole beautufl body is glittering

like gold – all because of His extreme delight in associating with His

devotee.

 

svAmi deSikan describes the guNam reflected in the first pASuram as

‘sva-prAptyA siddha kAntim’ – ‘an-dAmattu anbu Seidu en Avi SEr ammAn’

- He who attains a special effulgence in His whole apperance, including all His

weapons etc., as soon as He unites with His devotee. The description is

self-explanatory, based on AzhvAr’s pASuram and its meaning given above.

 

sAkshAt svAmi describes that in this pASuram, AzhvAr brings out the point that

just as the divine beauty of His tirumeni and the beauty of the divine weapons

are attributes of emperumAn, the natural union of emperumAn with His devotee is

also a natural trait of emperumAn – ‘en Avi SEr ammAn’. . SrImad

tirukkuDandai ANDavan describes this as ‘viDAyar maDuviLE SerumAp pOlE

SErndAn’ – He embraces His devotee with the same intensity with which an

extremely thirty person will jump and consume the water when he spots a pool of

water. And He does this because He is the Lord of the devotee, and the devotee

is His own property from whom He has been separated for too long.

 

SrImad ANDavan notes that this tiruvAimozhi is sung in the spirit of ‘puNarcci

magizhdal’ – a girl sharing with her close friend the delight of her union

with her beloved consort. BhagavAn’s guNam of seeking His devotee and

blessing Him and feeling great joy in the process is compared to Ganges coming

by itself and soaking a lame person wherever he stands.

 

z PASuram 2.5.2:

 

tiru uDambu vAn SuDar sen-tAmarai kaN kai kamalam

tiru iDamE mArvam ayan iDamE koppUzh

oruvu iDamum endai perumARku aranEyO

oruvu iDam onRinRi ennuL kalandAnukkE.

 

‘endai perumARku oruvu iDam onRu inRi ennuL kalandAnukku tiru uDambu vAn

SuDar; kaN Sen-tAmarai; kai kamalam; mArvam tiru iDamE; ayan iDam koppUzh;

oruvu iDam aranE… Oh!’ - Oh! What a great wonder! As soon as BhagavAn –

My own Lord and the Lord of all – mingled with me and became one with me with

His whole tirumEni completely, His divine tirumEni attained a unique intense

brilliance; His eyes blossomed like the full-bloomed lotus, and so did His

divine hands become beautifuuly reddish like the lotus petals; He who thus

shines beautifully because of His assiciation with me with His whole tirumEni,

gave a place to Periya PirATTi on His vaksha sthalam only, a place to the

four-faced BrahmA in the lotus rising from His navel only, and a place ro rudra

only in a small place on the left-over space. But in my case, He mingled with

me with His whole tirumEni without any exception.

 

SvAmi DeSikan identifies the guNam sung in this pASuram with the words

‘sughaTita dayitam’ - oruvu iDam onRu inRi ennuL kalandAn. – He who

intermingles with His dear devotee with all the intense affection of a beloved)

(sughaTita - well-joined, united, contrived, arranged; . dayitam – cherished,

beloved, dear). The thought to be enjoyed here is that Bhagavan gave only a

small part of His tirumEni to pirATTi, and a small part to brahmA and rudra

each, but He gave the whole of His tirumEni and mingled with AzhvAr – oruvu

iDam inRi ennuL kalandAn.

 

-dAsan kRshNamcAryan