tAtparya ratnAvaLi - Submission 79 - Slokam 27 Part 2, tiruvAimozhi 2.5, pASuram-s 2.5.3 to 2.5.5.

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SrImate Ra'nga RAmAnuja MahA DeSikAya namaH.

tAtparya ratnAvali - Submission 79 - Slokam 27 Part 2,

tiruvAimozhi 2.5 - pASuram 2.5.3 to 2.5.5.

 

· pASuram 2.5.3.

 

ennuL kalandavan Se’nkani vAi Se’nkamalam

minnum SuDar malaikkuk kaN pAdam kai kamalam

mannu muzhu Ezh ulagum vayiRRinuLa

tannuL kalavAdadu epporuLumtAn illaiyE.

 

ennuL kalandavan minnum SuDar malaikku Se’nkani vAi Se’nkamalam

kaN pAdam kai kamalamE; mannum muzhu Ezh ulagum vayiRRin uLa; tannuL

kalavAdadu epporuLum tAn illaiyE – By the very act of intermingling with me,

My Lord’s tirumEni (divine form) grew like an effulgent beautiful huge

mountain; His beautiful mouth, His lotus eyes, His hands, His feet, all got the

beauty of the freshly blossomed red lotus flower; This huge divine form that He

got because of His great happiness in intermingling with me resulted in His

accommodating and protecting all the seven worlds in His stomach. There was

nothing left behing that did not become part of Him.

 

SvAmi DeSikan describes the bhagavad guNam reflected in this pASuram with the

words ‘visphurat tu~Nga mUrtim – minnum SuDar malai - He who grows immensely

with happiness when He associates with His devotee (visphurat – glittering;

tu~Nga – high, tall; mUrti – form, body).

 

AcArya-s who have written vyAkhyAna-s for this pASuram enjoy ‘ennuL

kalandavan’ as another nAma for emperumAn, just like His other nAma-s such as

nArAyaNa, vAsudeva, mukunda, etc. In other words, the nAma ‘ennuL kalandavan,

shows that it is part of His nature to redeem the jIva-s by mingling with them

and drawing them to Him. Just as the rest of the world suffers by being away

from Him, He suffers when He is not united with the jIva-s who have not attained

Him, and feels great happiness when He gets to mingle with His devotees, and

shines like a glittering mountain when He unites with them.

 

· pASuram 2.5.4:

 

epporuLum tAnAi maragadak kunRam okkum

appozhudait tAmaraippUk kaN pAdam kai kamalam

eppozhudum nAL ti~NgaL ANDu UzhiyUzhi toRum

appozhudaikkappozhudu en ArAvamudE.

 

tAn epporuLumAi maragatak kunRam okkum tAn; nAL toRum, ti~NgaL toRum, ANDu

toRum Uzhi toRum Uzhi toRum appozhudukku appozhudu en ArA amudam kaN pAdam

appozhudait tAmaraipU, kai appozhudaik kamalam – He is the antaryAmI in all

things; He is like the beautiful green emarald mountain; He is the insatiable

nectar to me every second of my life, every day, month, year, every yuga, and

always. His whole divine form – His eyes, His hands, His feet, all look

beautiful like the freshly blossomed lotus flower.

 

SvAmi DeSikan describes the primary attribute sung in this pASuram as

‘‘prItyunmesha atibhogyam’ (unmesha – ever increasing, bhogyam –

delight to experience and enjoy) – He who becomes even more delectable when He

unites with His devotee - eppozhudum nAL ti~NgaL ANDu UzhiyUzhi toRum

appozhudaikkappozhudu en ArAvamudE. He is the Insatiable Nectar every instant

no matter how many eons have passed. SrI UV gives an alternate pATham,

describing the guNam as ‘pratyunmeshAtibhogyam’, where unmesham means ‘a

small amount of time’, and pratyunmesham refers to His being enjoyable every

instant of time – pratikshaNam.

 

· pASuram 2.5.5.

 

ArAvamudamAi al-AviyuL kalanda

kArAr karu mugil pOl en ammAn kaNNanukku

nErA vAi SempavaLam kaN pAdam kai kamalam

pErA nIN muDi nAN pinnum izhai palavE.

 

The dark blue water-laden clouds don’t really stand anywhere in comparison to

the divine dark-blue tirumEni of My Lord KaNNan, nor do the deep red corals

stand any comparison to His beautiful red lips; so also, the freshly blossomed

red lotus does not stand any comparison to His beauriful eyes, hand and feet.

Decorated with big and beautiful necklaces, the huge crown, the waistband, and

other innumerable ornaments, my Lord is the Insatiable Nectar who still blessed

me by intermingling with a lowly person like me.

 

AzhvAr has been singing the beauty of BhagavAn’s beautiful red lips, His hands

and His feet by comparing them to the freshly blossomed lotus flower in previous

pASuram-s. In the current pASuram, he says that they are only poor comparisons

to the beauty of His lips etc. - en ammAn kaNNanukku nErA.

 

SvAmi DeSikan describes the guNam revealed in this pASuram as ‘nava ghana

surasam’ – He who is like the fresh water-laden cloud ready to shower His

blessings on all – kArAr karu mugil pOl en ammAn.

 

(To be continued)

-dAsan kRshNamAcAryan

 

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