tAtparya ratnAvaLi - Submission 61 - Slokam 23 Part 2, tiruvAimozhi 2.1, pASuram 2.1.2 and 2.1.3.

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SrImate Ra'nga RAmAnuja MahA DeSikAya namaH.

tAtparya ratnAvaLi - Submission 61, Slokam 23 Part 2,

tiruvAimozhi 2.1, pASurams 2.1.2, 2.1.3.

 

· pASuram 2.1.2:

 

kOT paTTa SindaiyAi kUrvAya anRilE

SET paTTa yAma'ngaL SerAdu ira'ngudiyAl

AT paTTa emmE pOl nIyum aravaNaiyAn

tAT paTTa taN tuzhAi tAmam kAmuRRAyE.

 

Oh krau'nca bird with a confused mind because of long nights during

which you have not heard any association with Him! You are screaming

with the high-pitched voice that pierces the hearts of those hearing

your cries. I believe you are also longing for the sacred tulasi

garlands that have been sanctified by association with the divine feet

of the One who has AdiSeshan as His bed.

 

The crane in the previous pASuram was only pale and sleepless; but the

krau'nca bird is crying throughout the night because of separation from

Him (AzhvAr's anubhavam in the nAyikA bhAvam) - the krau'nca bird is,

in fact, crying because of separation from her male counterpart, but

that is not how parA'nkuSa nAyaki sees it.

 

svAmi deSikan captures the gist of this pASuram through the words

'arati jananataH' - He who causes a state of restlessness (arati -

uneasiness, restlessness) - SET paTTa yAma'ngaL SerAdu ira'ngudiyAl .

SrI Ve'nakaTeSAcArya explains this as " orukkAlum dhariyAda paDi

Saithilyattai uNDAkkugaiyAlum " - Because BhagavAn makes the devotee's

mind restrless beyond control by making the deovtee long for union with

Him through His kalyANa guNa-s, His wondrous acts, His beautiful

tirumEni, etc. (Saithilyam - laxity, inattention, despair). Recall the

guNam being supported at the daSakma level - viraha daSA duh-sahatvam -

the unbearability of being separated from Him for a devotee.

 

SrI PBA explains the intensity of restlessness that AzhvAr is conveying

here by explaining the analogy about the krau'nca bird. These birds

always stay together with their pair. If even for a moment they are

separated, then the bird cries in a moving voice very loudly two or

three times; if the pair does not appear rightaway, the bird will die!

In the night, the pair lock their beaks together, and if for some

reason the beaks get separated, then again they cry in very

high-pitched voice of agony. AzhvAr has chosen the krau'nca birds as

his example to convey the intensity of suffering that BhagavAn causes

in His devotees when they are separated from Him - arati jananataH.

 

SrI UV gives reference to the Slokam from SrImad BhAgavatam that is

similar in meaning to this pASuram. Recall that we had seen that

Slokam 10.90.15 of SrImad BhAgavatam conveyed the message of pASuram

2.1.1 almost literally; now we see that Slokam 10.90.16 of SrImad

BhAgavatam conveys the same message as pASuram 2.1.2. We will see next

that Slokam 10.90.17 of BhAgavatam will convey the same message as

pASuram 2.1.3. Later we will also see that Slokam 10.90.21 matches

with pASuram 2.1.5, and Slokam 10.90.18 matches with pASuram 2.1.6.

 

netre nimIlayasi naktam adRshTa bandhuH

tvam roravIshi karuNam tava cakravAki |

dAsyam gatA vayam iva acyuta pAda jushTAm

kim vA srajam spRhayase kavareNa voDhum || (bhAga. 10.90.16)

 

Poor cakravAkI, even after closing your eyes, you continue to cry

pitifully through the night for your unseen mate. Or is it that, like

us, you have become the servant of Acyuta and hanker to wear in your

braided hair the garland He has blessed with the touch of His feet?

 

· pASuram 2.1.3:

 

kAmuRRa kaiyaRavODu ellE! IrAp pagal

nI muRRak kaN tuyilAi ne'njurugi E'ngudiyAl

tI muRRat ten ila'ngai UTTinAn tAL nayanda

yAm uRRadu uRRAyO vAzhi kanai kaDalE.

 

ellE! Azhi kanai kaDalE! IrAp pagal muRRak kaN tuyilAyAl kAmuRRa

kaiyaRavODu ne'nju urugi E'ngudi. ten-ila'ngai muRRat tI mUttinAn tAL

nayanda yAm uRRadu uRRayO? VAzhi. - Oh my friend in the form of the

deep and nosiy ocean! You are not sleeping day or night because you

have not been able to attain what you desire, and you are saddened and

afraid both externally as well as deep inside your heart. You are

suffering from longing for the divine feet of that Lord who set fire to

the whole of the beatuful Lanka, just as I am suffering. I hope you

are relieved of your suffering and live long.

 

svAmi deSikan describes the bhagavad guNam sung in this pASuram as

'ajasra samkshopakatvAt' - He who creates constant commotion (longing

for Him) in His devotees (ajasra - constant, perpetual; samkshobhah -

agitation, trembling; disturbance, commotion) - nI muRRak kaN tuyilAi

ne'njurugi E'ngudiyAl.

 

SrImad TirukkuDandai ANDavan (hereafter referred as SrImad ANDavan)

explains the analogy with the suffering of the ocean that AzhvAr refers

to in this pASuram in very moving words. He says the disturbance of

the sea is that it is losing its gAmbhIryam (depth) in its sorrow, and

tries to move towards the shore. But, unable to climb to the shore, it

falls back into the sea again. And all along, meaningful words don't

come out because of its deep sorrow from not attaining His feet, and so

it is just muttering garbled sounds - all because of its sorrow. The

ocean is not only not sleeping; it is loudly crying. AzhvAr says:

Your desire for being united with His feet cannot compare with my

desire to be united with His shoulders. So cheer up and be happy.

 

SrI UV gives another dimension to the 'suffering' of the ocean. The

ocean has witnessed personally that RAma whom the ocean helped by

letting Him cross it through a bridge to La'nkA, completely fed agni -

one of the five elements, by feeding it with the whole city of La'nkA;

having seen that Raman is a SaraNAgata vatsalan - One who will

certainly protect those who surrender to Him, the ocean is seeking His

feet to surrender to so that He will satisfy the ocean's quest too -

water being another one of the five elements. Disappointed in not

getting to His feet, the ocean is restless and crying. The ocean -

sAgaram, was first worried that by the sin of its being born in the

sagara race, it was ignored by Him, but then it is hoping to attain His

feet because He forgives others' sins readily.

 

The Slokam in SrImad BhAgavatam that comes next in sequence to the one

we saw in the last pASuram, again conveys the same meaning as the

current pASuram - the third in a row in SrImad Bhagavatm that matches

the message of AzhvAr's pASuram in sequence and in meaning almost

literally!

 

bho bhoh sadA nishTanase udanvan

alabdha-nidro'dhigata-prajAgaraH |

kim vA mukundApaRitAtma-lAn'chanaH

prAptAm daSAm tvam ca gato duratyayAm || (BhAga. 10.90.17)

 

Dear ocean, you are always crying loudly, and not sleeping at day or

night. Have you also, like us, lost to Mukundan your natural gAmbhIryam

(depth, majesty), your courage, etc., that are natural to you, and

reached a state of utter despair like us?

 

- dAsan kRshNamAcAryan

(To be continued)

 

 

 

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