tAtparya ratnAvaLi - Submission 70 - Slokam 25 Part 1, tiruvAimozhi 2.3, pASuram 2.3.1 and 2.3.2.

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SrImate Ra'nga RAmAnuja MahA DeSikAya namaH.

 

 

 

 

· Slokam 25 - tiruvAimozhi 2.3 - 'Unil'.

 

citra AsvAda anubhUtim (2.3.1) priyam upakRtibhiH (2.3.2)

dAsya sArasya hetum (2.3.3)

svAtmanyAsArha kRtyam (2.3.4) bhajad amRta rasam (2.3.5)

bhakta cittaika bhogyam (2.3.6) |

sarvAksha prINanArham (2.3.7) sapadi bahu phala sneham (.2.3.8)

AsvAdya SIlam (2.3.9)

sabhyaiH sAdhyaiH sametam (2.3.10) niraviSad anagha

aSesha nirveSam ISam (2.3) ||

 

 

Let us recall the subject matter of the second pattu; it is

'prApyatvam' - that BhagavAn is the final goal to be attained; it has

also been described as 'bhogyattvam' - that BhagavAn is the most

enjoyable - ati-bhogyan, and as 'upeyam' - that BhagavAn is the

ultimate Goal to be attained. In the current tiruvAimozhi, AzhvAr

describes his union with emperumAn, and describes that this union gives

all the rasa-s - aspects of such a divine union - without anything

remaining to be desired.

 

sAkshAt svAmi identifies the guNam of 'milat sarvAsvAdatvam' (milanam -

joining, meeting; AsvAdaH - taste, relish, joy) - One who yields all

the joy one can think of in His association with the devotee - as the

topic of this tiruvAimozhi. svAmi DeSikan captures the gunam sung in

this tiruvAimozhi with the phrase 'anagha aSesha nirveSam ISam'

(anagha - blemishless, aSesham - complete, without anything left to be

desired; nirveSam - joy) - AzhvAr enjoying perfect, blemishless bliss

without anything left to be desired in his union with emperumAn.

 

This tiruvAimozhi is in a sense a continuation of the topic of the

first tiruvAimozhi of this pattu, where AzhvAr was suffering from

separation from emperumAn. Finally, in the tenth pASuram (2.1.10 -

vEvArA vETkai nOi..) of that tiruvAimozhi, BhagavAn presents Himself to

AzhvAr, and AzhvAr is praying to Him never to be separated from him

again ('ini emmaic cOrElE' - pASuram 2.1.10). In the current

tiruvAimozhi, AzhvAr is singing the joy that resulted in his union with

Him.

 

· pASuram 2.3.1:

 

Unil vAzh uyirE! nallai pO unnaip peRRu

vAnuLAr perumAn madusUdan en ammAn

tAnum yAnum ellAm tan uLLE kalandu ozhindOm

tEnum pAlum neyyum kannalum amudum ottE.

 

O my mind who has to live in this body of flesh! You have done very

well; because of your help, I who was suffering from separation from my

Lord who is the Destroyer of the asura by name Madu and who is the Lord

of all nitya-s and mukta-s in SrI vaikunTham, have now united with Him

inseparably with the resultant sweetness reflecting that of honey,

milk, ghee, sugar, nectar, and everything else all at once.

 

SvAmi DeSikan describes the anubhavam from this pASuram with the words

'citra AsvAda anubhUtim' - (citra - variegated, diversified; AsvAdaH -

taste; anubhUti = anubhavam, experience) - One who gives all the

diverse pleasant tastes through His union.

 

AzhvAr is describing that this experience of his is the same as what

the nitya-sUris and mukta-jIva-s have of Him - by his reference to

BhagaVan as vAn uLAr perumAn; he also points out that BhagavAn also

removes all the impediments that the jIva in this world may encounter

in having such an experience - by his reference to BhagavAn as

'madusUdan en ammAn' - Deestroyer of the asura or evils. 'en ammAn

tAnum yAnum' brings out the Sesha-SeshI bhAvam or the eternal

Master-servant relationship between emperumAn and ourselves. Also to

be enjoyed is the idea that because union with Him gives all the

rasam-s without exception, there is nothing more left to be desired in

this world.

 

· pASuram 2.3.2:

 

ottAr mikkArai ilai Aya mA mAya!

ottAi ep poruTkum uyirAi ennaip peRRa

at-tAyAit tandaiyAi aRiyAdana aRivitta

attA! nI Seydana aDiyEn aRiyEnE.

 

My Lord with no one equal to You or to exceed You! You are One full of

great wonders! You take incarnations that are compatible with all

species in this world! I cannot even comprehend the help You have

given to me in the form of mother, father, and AcAryan.

 

SvAmi DeSikan presents the guNam sung in this pASuram as 'upakRtibhiH

priyam' - He who is dear to us by all the help that He gives us (in the

form of our mother, father, AcAryan, etc.) - peRRa at-tAyAit tandaiyAi

aRiyAdana aRivitta attA! sAkshAt svAmi explains the gist of this

pASram as 'sammilita svarasa sadRSa rasattai anubhavittavar ippATTil

sammilita sarva priya jana sambandha rasattai anubhavikkiRAr- - AzhvAr

who was enjoying the experience of the nectar of all tastes in his

association with emperumAn in the previous pASuram, is now enjoying th

nectar of his association with his well-wishers in the form of his

mother, father and AcAryan, for all of which emperumAn is the Sole

cause by being their antaryAmi.

 

-dAsan kRshNamAcAryan

(To be continued)

 

 

 

 

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