tAtparya ratnAvaLi - Submission 73 - Slokam 25 Part 4, tiruvAimozhi 2.3, pASuram 2.3.8 - pASuram 2.3.10.

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SrImate Ra'nga RAmAnuja MahA DeSikAya namaH.

tAtparya ratnAvaLi - Submission 73, Slokam 25 Part 4,

tiruvAimozhi 2.3, pASuram-s 2.3.68 to 2.3.10.

 

 

· pASuram 2.3.8:

 

kuRikkoL j~nAna'ngaLAl enai Uzhi Sey tavamum

kiRik koNDu ippiRappE Sila nALil eydinan yAn

uRik koNDa veNNai pAl oLittu uNNum ammAn pin

neRik koNDa ne'njanAip piRavit tuyar kaDindE.

 

uRik koNDa veNNai pAl oLittu oLittu uNNum ammAn pin neRik koNDa

ne'njanAi yAn piRavit tuyar kaDindu kuRik koL j~ nAna'ngaLAl enai Uzhi

Sey tavamum kiRik koNDu ippiRappE Sila nALil eydinan - By directing my

mind on that Supreme Lord who stole the butter and milk stored in the

pots hanging from the ropes, I overcame the sorrow of rebirth in this

world, and in a short period of time in this birth itself I attained

the benefits that one normally gets through dedicated effort over the

period of several births performing karma yoga, j~nAna yoga and bhakti

yoga.

 

SvAmi deSikan captures the guNam sung in this pASuram with the words

'sapadi bahu phala sneham' (sapadi - instantly, immediately) - He who

is attached to His devotee so much that He bestows all the benefits

that are normally attained through several births of intense observance

of bhakti yogam, all in a brief period of time - kuRikkoL j~nAna'ngaLAl

enai Uzhi Sey tavamum kiRik koNDu ippiRappE Sila nALil eydinan yAn

(kiRik koNDu - by adopting easy and trivial means; by doing prapatti;

by realizing that He alone is the means to attain Him and by following

Him).

 

Even if the devotee has not practiced karma yoga etc., the very

inclination and love towards Him suffices to evoke His mercy, and

results in His bestowing all the benefits of several births of intense

and dedicated meditation, in an instant itself. Recognizing our

friendship to Him, He immediately becomes our friend and bestows all

the benefits of the intense and tedious bhakti yoga in an instant.

(kiRi = His friendship, attachment, affinity towards the devotee).

Na'njIyar comments that prapatti is what is being referred to here as

the simple means of achieving all the benefits of the difficult bhakti

yoga in an instant.

 

pASuram 2.3.9:

 

kaDi vAr taNNam tuzhAik kaNNan viNNavar perumAn

paDi vAnam iRanda paraman pavittiran SIr

SeDiyAr nOygaL keDap paDindu kuDaindADi

aDiyEn vAi maDuttup parugik kaLittEnE.

 

kaDi vAr taN am tuzhAi kaNNan viNNavar perumAn vAnam paDi iRanda

paraman pavittiran SIr SeDi Ar nOygaL keDap paDindu kuDaindu ADi vAi

maDuttup parugi aDiyEn kaLittEnE - I am rejoicing by completely

immersing myself in the servitude of emperumAn - who took incarnation

as KaNNan with the beautiful, honey-dripping, and fragrant tulasi

garlands, who is the Lord of all the nitya sUri-s, who has no one

superior to Him or equal to Him even in SrI VaikunTham - by totally

immersing myself in His infinite auspicious qualities that destroy all

the multitudes of diseases such as all the materialistic desires once

and for all and completely.

 

SvAmi DeSikan describes the guNam sung in this pASuram as 'AsvAdya

SIlam' - He who is full of auspicious qualities that are most enjoyable

to the devotee (AsvAdanam - tasting, enjoying, experiencing; SIlam -

disposition, nature, character) - paDindu kuDaindADi aDiyEn vAi

maDuttup parugik kaLittEnE. In this pASuram, AzhvAr specifically

mentions two guNa-s that are of utmost benefit to us - He is

'pavittiran' - He purifies us from all our sins; and devotion to Him

will relieve us of all the diseases associated with our bondage to this

world - SeDi Ar nOygaL keDa. Among His other auspicious qualities that

are of immediate and immense benefit to the devotee are His saulabhyam

- ease of access to any devotee irrespective of his/her level,

sauSIlyam - His ability to mix with anyone at their level without any

distinction, His vAtsalyam - attachment to the devotee like that of a

mother cow to its calf, kAruNyam - His infinite mercy and His forgiving

nature even towards the worst sins when one seeks His protection

unconditionally, etc.

 

SrI UV quotes LakshmaNa's words - guNair dAsyam upAgataH (kishkindA.

12.4) - BhagavAn's qualities (guNa-s) are such that they will endear

and enslave anyone to Him. AzhvAr is singing the kalyANa guNa-s of

BhagavAn that relieve all the sorrows of the devotee once and for all

(SeDiyAr nOygaL keDa), and that are a sheer delight to indulge in,

meditate on, and enjoy wholeheartedly - kuDaindADi, vAi maDuttup

parugik kaLittEn.

 

pASuram 2.3.10:

 

kaLippum kavarvum aRRu piRappup piNi mUppu iRappu aRRu

oLik koNDa SodiyamAi uDan kUDuvadu enRu kolO!

tuLikkinRa vAn in-nilam SuDar Azhi Sa'ngu Endi

aLikkinRa mAyap pirAn aDiyArgaL kuzhA'ngaLaiyE.

 

kaLippum kavarvum aRRu, piRappup piNi mUppu iRappu aRRu, oLi koNDa

SodiyamAi, SuDar Azhi Sa'ngu Endi, tuLikkinRa vAn in-nilam aLikkinRa

mAyap pirAn aDiyArgaL kuzhA'ngaLai enRu kUDuvadu kol? - When will I be

relieved of all the materialistic pleasures, the thoughts about them

when I don't have these pleasures, and the never-ending cycles of

birth, disease, aging and death, and when will I attain the

self-effulgent body and be united with the nitya sUri-s who are

eternally serving empirAn who bears the divine cakra and the conch in

His hands, and who performs the great wonder of protecting everything

including those above the skies (in SrI VaikunTham) and on this earth?

 

 

SvAmi deSikan summarises the gist of this pASuram with the words

'sabhyaih sAdhyaih sametam' (sabhya - belonging to an assembly,

faithful; sAdhya - a particular class of celestial beings) - BhagavAn

who is always in the company of the nitya-s and mukta-s who are

enjoying the eternal kai'nkaryam to Him (oLik koNDa SOdiyamAi uDan

kUDuvadu enRu kolO!). AzhvAr is expressing his longing for that

company of nitya-s and mukta-s along with BhagavAn in this pASuram -

company from which there is no return back to the cycle of birth,

aging, suffering and death.

 

It may be recalled that in the very first pASuram of this tiruvAimozhi,

AzhvAr said that he had all the enjoyment he could desire, without

anything left to be desired (kalandu ozhindOm). Now, in the current

pASuram which is the penultimate pASuram of this tiruvAimozhi, he is

saying that he is longing for the day when he can be united with the

nitya sUri-s and enjoy the eternal kai'nkaryam to Him in SrI

VaikunTham. Thus, he is saying that he has something stll left to be

desired. One may get the impression that the messages of the two

pASuram-s are not totally consistent with each other. That is not the

case. In the first pASuram AzhvAr refers to his full enjoyment of

BhagavAn in this impermanent world, in which there is always a

possibility of returning back to samsAra after the current birth ends.

AzhvAr wishes the anubhavam expressed in the first pASuram to continue

uninterrupted forever in the future, and this is only possible when he

joins the niyta sUri-s in SrI VaikunTham, with no more return to this

world of repeated births and deaths, and that is the thought expressed

in the current pASuram.

 

 

Summary of this tiruvAimozhi:

 

It may be recalled that the subject of this tiruvAimozhi is that

BhagavAn bestows all aspects of joy to the devotee without exception

while in this world, and it continues in SrI VaikunTham in the company

of the nitya sUri-s and mukta jIva-s. AzhvAr is enjoying perfect,

blemishless bliss in his union with emperumAn in this world, and

concludes this tiruvAimozhi by longing for his association with the

nitya sUri-s in SrI VaikunTham for the continued joy of eternal

kai'nkaryam to Him.

 

- Union with Him gives all the pleasant experiences one can

dream of, without any exception (2.3.1)

- BhagavAn endears Himself to us by proving us all the help in

the form of our mother, father and AcAryan (3.1.2)

- BhagavAn bestows the taste (ruci) in kai'nkaryam to Him without

the devotee even being aware that BhagavAn has given Him this

great blessing of the taste in kai'nkaryam. Note that this is

the third pleasant experience that AzhvAr is singing about in

this tiruvAimozhi (1.3.3)

- BhagavAn who is the Self of our self, guides it such that it

realizes its eternal servitude to Him, and offers itself for

eternal kai'nkaryam to Him (which is the ultimate goal to be

achieved). (1.3.4)

- BhagavAn is the insatiable and delightful nectar to the devotee

who has taken refuge in Him (2.3.5)

- To those who have ultimately attained Him, BhagavAn gives the

extreme joy that makes them feel that they have never ever been

 

separated from Him (2.3.6)

- BhagavAn is the limitless source of delight for enjoyment

through all the indriya-s (senses) (aksha = indriya-s, senses);

 

in other words, He is parama bhogyan - One who is Supreme

Delight in all ways (2.3.7)

- BhagavAn is so much attached to His devotee that He bestows all

the benefits that are normally attained by others ober several

births of practicing intense and difficult bhakti yogam, in a

very short time in this birth itself to His true devotee

(2.3.8)

- BhagavAn is sheer delight for a devotee because of His infinite

auspicious qualities, which remove all the sins and all the

worries resulting from our bondage to our birth and life on

this earth. (2.3.9)

- The full and complete uninterrupted enjoyment of emperumAn with

all the aspects of the pleasant joy of experiencing Him without

 

anything left o be desired, continues in SrI VaikunThyam in the

company of the niyta sUri-s and the mukta jIva-s.

 

-dAsan kRshNamAcAryan

(To be continued)

 

 

 

 

 

 

 

 

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