SrImate ran'ga rAmAnuja mahA deSikAya namaH.
tAtparya ratnAvaLi - Submission 28, Slokam 14 Part 4,
tiruvAimozhi 1.4 contd.
· pASuram 1.4.7:
enbu izhai kOppadu pOla pani vADai IrginRa
en pizhaiyE ninaindu aruLi aruLAda tirumAlArkku
en pizhaittAL tiruvaDiyin tagavinukku enRu oru vAi Sol
enbu izhaikkum iLam kiLiyE! yAn vaLartta nI alaiyE.
enbu pani vADai izhai kOppadu pOl IrginRadu; en pizhaiyE ninaindu
aruLi aruLAda tiru mAlArkku tiruvaDiyin tagavinukku en pizhaittAL
enRu oru vAi Sol; enbu izhaikkum en kiLiyE! yAn vaLartta nI alaiyE ?
The cold breeze is piercing the fleshless bones of my body like a
thread that is stringing the bones together. Please bring word from
my Lord as to why, in spite of blessing me with flawless and complete
knowledge of Him, He is still keeping in His mind all my previous
sins, and refusing to bless me with union with Him. Ask Him what sin
I have committed that overrides even His unbounded mercy. (By not
helping me) You are grinding the fleshless bones of my body further.
Aren't you one who has been brought up by me?
svAmi deSikan captures the key guNam of bhagavAn sung in this pASuram
as "anugata mahishI sannidheh" ? He who is endowed with an ever-
forgiving nature because of His inseparable association with pirATTi ?
tirumAlArkku. The bhAvam here is that the parrot (read AcAryan)
will present the jIva's case for surrender in front of periya pirATTi
(tiru), who functions in the role of purushakAratvam (recommending to
emperumAn to forgive all the sins of the jIva and accept the
surrender). Our AcArya-s remind us of pirATTi's words ? na kaScin
nAparAdhyati (yuddha kANDam 116-49). Recall also the similarity here
between rAman suffering from the cool breeze from the pampA river
while separated from pirATTi, and AzhvAr expressing his suffering
from the cool breeze and feeling the pain in the bones of the body as
if they are being pierced and a thread inserted through them (enbu
izhai kOppadu pOla pani vADai IrginRa). BhagavAn's guNam of kshamA ?
aparAdha sahastvam when one surrenders to Him unconditionally, is
being emphasized by recalling the integral role of purushakAratvam of
pirATTi. In other words, His kshamA or aparAdha sahatvam is because
of the inseparable Duality that is bhagavAn with pirATTi, and it is
this inseparable Duality that we should worship
· pASuram 1.4.8:
nI alaiyE SiRu pUvAi! neDu mAlArkku en tUdAi
nOi enadu nuval enna nuvalAdE irundu ozhindAi
SAyaloDu maNi mAmai taLarndEn nAn ini unadu
vAi alagil in aDiSil vaippArai nADAyE.
SiRu pUvAi! nI alaiyE neDu mAlArkku en tUdAi enadu nOi nuval enna,
nuvalAdE irundu ozhindAi. nAn maNi mAmai SayaloDu taLarndEn. ini
unadu vAi alagil in adiSil vaippArai nADAyE ? Oh little SarikA bird!
Even after I asked you to go to my Supreme Lord who is endowed with
extreme attachment to His devotees and convey to Him my disease of
extreme love to Him, you have not gone and communicated my message,
but have just stayed behind. As a result, I who fed you and brought
you up continue to lose all my feminine beauty. Now it is time for
you to look for someone other than me who will open your mouth and
feed you the sweet rice inside your mouth with fondness.
svAmi deSikan describes the key guNa of bhagavAn sung in this pASuram
as "sa'nga dairghyAt" ? He who has extreme attachment to all the
beings. (The word `dairghyam' can be understood based on the word
dIrgham ? long, extended; `sa'ngam' means attachment, love,
affection). nammAzhvAr refers to bhagavAn as `neDu mAlAr' in this
pASuram ? "neDumAlArkku en tUdAi?", and these words literally map to
svAmi deSikan's words ? sa'nga dairghyam (neDu ? long, extended, and
mAl ? love, affection, attachment). SrI ve'nkaTeSAcArya gives the
meaning `ASritar iDattil migavum vyAmohattai uDaittAgaiyAlum' ? He
who has extreme attachment and love towards those who have
surrendered to Him. SrI PBA gives the meaning ? bhaktargaL
pakkalil paittiyam piDittavar ? When it comes to His devotees,
bhagavAn is madly in love with them beyond all reason. It is this
extreme attachment to His devotees that leads Him to forgive their
sins ? aparAdha sahatvam or kshamA.
It may be noted that the word `neDu mAlAr' has other interpretations
as well; for instance,
- mAl also means the Suprmeme Being ? mAl = perumai uDaiyavan,
mEnmai uDaiyavan; neDu = vegu dUrattil irukkum ? One who is far away;
and neDu mAl could mean `The Supreme Being who is far away from reach
(for the non-devotee ? yArum Or nilaimaiyanan ena aRivariya
emperumAn ? 1.3.4); one meaning given for the word `neDu mAlArkku'
is `dur-labhatayA dUrabhUtanAna sarveSvaranukku ? kiDaikka ariyavanAi
irukkiRa emperumAnArkku - The Supreme Lord who is beyond easy
access; or
- neDu ? nINDa aiSvaryam uDaiyavanum, mAl = vyAmohattaiyum
uDaiyavan ? One who has supreme wealth and who has extreme attachment
to the devotees.
However, svAmi deSikan has chosen the meaning `sa'nga dairghyAt' ?
One who is extremely attached to His devotees, to capture the guNam
of kshamA that is the most desirable guNam from the perspective of
the devotee who has committed enormous sins, and who surrenders to
Him and seeks His protection.
Note that the guNam brought out in the previous pASuram was `tiru
mAlAr', and the guNam brought out in the current pASuram is `neDu
mAlAr'.
-dAsan kRshNamAcAryan
(To be continued)
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