tAtparya ratnAvaLi - Submission 62 - Slokam 23 Part 3, tiruvAimozhi 2.1, pASuram 2.1.4 to 2.1.6.

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SrImate Ra'nga RAmAnuja MahA DeSikAya namaH.

tAtparya ratnAvaLi - Submission 62 - Slokam 23 Part 3,

tiruvAimoHi 2.1, pASuram-s 2.1.4 to 2.1.6.

 

· pASuram 2.1.4:

 

kaDalum malaiyum viSumbum tuzhAi em pOl

SuDar koL irAp pagal tu'njAyAl taN vADAi!

aDal koL paDaiyAzhi ammAnaik kANbAn nI

uDal nOi uRRayO Uzhi tOr UzhiyE.

 

taN vADAi! nI em pOl kaDalum malaiyum viSumbum tuzhAi, SuDar koL irAp

pagal tu'njAyAl, aDal koL paDai Azhi ammAnaik kANbAn Uzhi Uzhi tORum

uDalam nOi uRRAyO? - O cold breeze! Like me, you are also searching

in the oceans, the mountains and the skies for the One who bears the

powerful cakra in His hand, and it seems you also are afflicted with

the disease that continues unabated for eons after eons. (AzhvAr's

anubhavam is that the wind is shivering from cold because of its

disease of separation from Him!)

 

svAmi deSikan describes the gist of the current pASuram with the words

'anveshTum prerakatvAt' ( anveshaNam - searching for, seeking;

preraka - urging, stimulating, impelling) - He impels His devotees to

keep searching for Him day and night when they are separated from Him -

SuDar koL irAp pagal tu'njAyAl taN vADAi! 'The cold winds are blowing

day and night without stopping, over the seas, mountains and skies, for

several eons continuously, looking for Him all over, without winking

their eyelids ever. It is as if they have made a promise to find Him

one way or the other, and He has made a promise not to show Himself to

them - such is the devotees' state when they feel separated from Him.

BhagavAn drives His devotees to that state when they are separated from

Him - one more of His guNa-s that supports His guNam of viraha daSA

duH-sahatvam (guNam at the daSakam level) - the utter unbearability of

being separated from Him, experienced by a devotee.

 

One is reminded of the mantra from the MahA NarAyaNa Upanishad that

echoes AzhvAr's words in this pASuram -

 

ambhasya pAre bhuvanasya madhye nAkasya pRshThe mahato mahIyAn | -

'The One who is greater than the great, resides in the vast ocean, in

the atmospheric region, and in the celestial abode' - One who is

residing in the Milky Ocean, in the Aditya maNDala, in SrI vaikunTham,

and also in the heart-cavity of all - kaDalum malaiyum viSumbum tuzhAi

em pOl.

 

· pASuram 2.1.5:

 

Uzhi tOr Uzhi ulagukku nIr koNDu

tOzhiyarum yAmum pOi nIrAi negizhginRa

vAzhiya vAnamE! nIyum madhu sUdan

pAzhimaiyil paTTu avan kaN pASattAl naivAyE.

 

Uzhi Uzhi tORum ulagukku nIr koNDu tOzhiyarum yAmum pOl nIrAi

negizhginRa Azhiya vAnamE! Madhu sUdan pAzhimaiyil paTTu avan kaN

pASattAl naivAi - O low-lying clouds bearing waters sufficient enough

to fill the whole world eon after eon! You are also melting down like

me and my friends and possessing weak bodies by becoming attracted to

the greatness of Slayer of the demon by name Madhu.

 

svAmi deSikan presents the guNam of BhagavAn sung in this pASuram as

'vilaya vitaraNAt' (vilayanam - dissolving, liquefying; vitaraNa -

giving up) - He causes a state close to melting down and disintegration

of the devotee when the devotee is separated from Him (remember that

these are all pleasantly painful experiences suffered by the lover who

has been separated from Him, meditating on the extreme pleasure of

association with Him, and the agony that results from the separation

from Him) - tOzhiyarum yAmum pOl nIrAi negizhginRa. Just as the skies

shed their waters (like shedding tears that can submerge the whole

world!) all over the world, and their whole body becomes pale, AzhvAr

in his nAyikA bhAvam, feels the same way - driven to shed tears because

of separation from Him, and the body melting away or falling to pieces.

The nAyaki's experience is that the skies are totally breaking down

and shattering into droplets of water, shedding tears, and

disintegrating and falling all over the world because of separation

from Him.

 

The inner meaning here is that just as the skies draw from the salty

waters of the ocean and give it back to the world in pure form, AzhvAr

and other AcArya-s extract the essence of the veda-s from the abundant

and conflicting SAstra-s and give it to the world.

 

There is an analogous Slokam from SrImad BhAgavatam that has the same

meaning as the current pASuram:

 

megha SrIman tvamasi dayito yAdavendrasya nUnam

SrIvatsA'nkam vayamiva bhavAn dhyAyati prema baddhaH |

atyutkaNThaH Sabala hRdayo'smad vidho bAshpa dhArAH

smRtvA smRtvA viSRjasi muhur-duHkha-daH tat prasa'ngaH || (10.90.20)

 

O revered clouds! You are indeed very dear to the chief of the YAdavas

who bears the mark of SrIvatsa. Like us, you are bound to Him by love

and are meditating upon Him. Your heart is distraught with great

eagerness, as our hearts are, and as you remember Him again and again

you shed a torrent of tears. Association with Krishna brings such

misery!

 

· pASuram 2.1.6:

 

naivAya emmE pOl nAN madiyE! nI in-nAL

mai vAn iruL agaRRAi mAzhAndu tEmbudiyAl

ai-vAi aravaNai mEl Azhip perumAnAr

mei vASagam kETTu un mei nIrmai tORRAyE.

 

nAN madiyE! nI in-nAL mai-vAn iruL agaRRAi; mAzhAndu tEmbudiyAl

naivAya emmE pOl ai-vAi aravaNai mEl Azhip perumAnAr mei vASagam kETTu

un mei nIrmai tORRAyE - O moon who used to be full the other day!

Today you don't have the power to remove the pitch-black darkness

around, because you, just like us, have waned away by trusting the

words of the One who reclines of the five-faced serpent AdiSeshan, and

you have lost your attribute of being able to remove the darkness in

the night.

 

svAmi deSikan presents the gist of this pASuram with words 'kArSya

dainyAdi kRtvAt' - Separation from BhagavAn leads to emaciation and a

sorrowful state (kArSyam - thinness, emaciation; dainyam - poor and

pitiable condition, dejection, grief, sorrow) - mai vAn iruL agaRRAi

mAzhAndu tEmbudiyAl (just like the waning moon that is losing its power

to remove the darkness in the night, and looks pitiable).

 

There is a Slokam in SrImad BhAgavatam that conveys the same message as

the current pASuram:

 

tvam yakshmaNA balavatA'si gRhIta indo

kshINas-tamo na nija dIdhitibhiH kshiNoshi |

kaccin mukunda gaditAni yathA vayam tvam

vismRtya bhoH sthagita gIr-upalakshyase naH || (10.90.18)

 

My dear moon, having contracted a severe case of some consumptive

disease, you have become so emaciated that you fail to dispel the

darkness with your rays. Or is it that you appear dumbstruck because,

like us, you cannot remember the encouraging promises Mukunda once made

to you?

 

-dAsan kRshNamAcAryan

(To be continued)

 

 

 

 

 

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