SrImate Ra'nga RAmAnuja MahA DeSikAya namaH.
tAtparya ratnAvali - Submission 78 - Slokam 27 Part 1,
tiruvAimozhi 2.5 - pASuram 2.5.1 to 2.5.2.
z Slokam 27 â tiruvAimozhi 2.5.
sva-prAptyA siddha kAntim (2.5.1) sughaTita dayitam (2.5.2)
visphurat-tu~NgamUrtim (2.5.3)
prItyunmeshAtibhogyam (2.5.4) navaghana surasam (2.5.5)
naikabhUshAdidRSyam (2.5.6) |
prakhyAta prIti lIlam (2.5.7) durabhilaparasam (2.5.8)
sadguNAmoda hRdyam (2.5.9)
viSva vyAvRtti citram (2.5.10) vraja yuvati gaNakhyAta
nItyA.anvabhu~Ngta (2.5) ||
Tirukkurugaip pirAn PiLLAn gives the gist of ths tiruvAimozhi in the following
words: ânitya nirdosha niratiSaya kalyANa divya dhAmattil paNNum prEmattai
en pakkalilE paNNik koNDu sarva divya bhUshaNAyudha bhUshitamAi niratiSaya
saundaryAdi kalyANa guNa viSishTamAi Suddha jAmbUnada prabhamAna divya
rUpattODE vandu ennODu kalandaruLinAnâ enkiRAr. The essense of the above
words is that BhagavAn has the guNam of presenting Himself to His devotee in
this world in the same form in which He presents Himself to the nitya sUri-s in
SrI vaikunTham, and derives even more pleasure when He is associated with His
devotee than the pleasure that the devotee gets by association with Him. This
guNam is the subject of this tiruvAimozhi. sAkshAt svAmi calls this guNam
âsvApti-muditatvamâ â (tAn ASritarODu samSleshikkap peRRAl
niratiSayamAga Anandikkum svabhAvam) - His becoming happy beyond measure when
He is in union with His devotees.
SvAmi deSikan presents this guNam with the words â â vraja yuvati
gaNakhyAta nItyA.anvabhu~Ngta - (vraja yuvati gaNAH â the gathering of
cowherd girls; khyAta nItyA â by the same rule, in the same way;
anvabhuângta â rejoiced, felt immense pleasure) â AzhvAr felt happy the
same way the cowherd girls felt happy because kRshNa was happy by associating
with them. Note that they were not happy because they got to associate with
Him; but they were happy because it madr kRshNa happy. It was His pleasure
that was important to them. AzhvArâs happiness, conveyed in this
tiruvAimozhi, follows the same logic â vraja yuvati gaNAkhyAta nItyA), as we
will see in the different pASuram-s of this tiruvAimozhi. AzhvAr rejoices the
union with Him because it makes Him happy to mingle with AzhvAr.
z pASuram 2.5.1:
an-dAmattu anbu Seidu en Avi SEr ammAnukku
an-dAma vAzh muDi Saângu Azhi nUl Aram uLa
Sen-tAmarait taDam kaN Seânkani vAi Seânkamalam
SeântAmarai aDik-kaN Sempon tiru uDambE.
Having the same great attachment to me that He displays towards the nitya
sUri-s in SrI vaikunTham, and having intermingled with my soul, BhagavAnâs
divine ornaments (His divine conch and cakra, as well as His Sacred thread and
His pearl necklace), and His divine tirumEni all shine with new brilliance.
His divine eyes become wide and beautiful like the freshly blossomed lotus
flower; His beautiful lips are smiling and look like the wide open beautiful
red lotus flower, and His divine Feet display the same happiness by turning
beautiful like the freshly blossomed red lotus flower. His whole beautufl body
is glittering like gold â all because of His extreme delight in associating
with His devotee.
svAmi deSikan describes the guNam reflected in the first pASuram as
âsva-prAptyA siddha kAntimâ â âan-dAmattu anbu Seidu en Avi SEr
ammAnâ - He who attains a special effulgence in His whole apperance,
including all His weapons etc., as soon as He unites with His devotee. The
description is self-explanatory, based on AzhvArâs pASuram and its meaning
given above.
sAkshAt svAmi describes that in this pASuram, AzhvAr brings out the point that
just as the divine beauty of His tirumeni and the beauty of the divine weapons
are attributes of emperumAn, the natural union of emperumAn with His devotee is
also a natural trait of emperumAn â âen Avi SEr ammAnâ. . SrImad
tirukkuDandai ANDavan describes this as âviDAyar maDuviLE SerumAp pOlE
SErndAnâ â He embraces His devotee with the same intensity with which an
extremely thirty person will jump and consume the water when he spots a pool of
water. And He does this because He is the Lord of the devotee, and the devotee
is His own property from whom He has been separated for too long.
SrImad ANDavan notes that this tiruvAimozhi is sung in the spirit of
âpuNarcci magizhdalâ â a girl sharing with her close friend the delight
of her union with her beloved consort. BhagavAnâs guNam of seeking His
devotee and blessing Him and feeling great joy in the process is compared to
Ganges coming by itself and soaking a lame person wherever he stands.
z PASuram 2.5.2:
tiru uDambu vAn SuDar sen-tAmarai kaN kai kamalam
tiru iDamE mArvam ayan iDamE koppUzh
oruvu iDamum endai perumARku aranEyO
oruvu iDam onRinRi ennuL kalandAnukkE.
âendai perumARku oruvu iDam onRu inRi ennuL kalandAnukku tiru uDambu vAn
SuDar; kaN Sen-tAmarai; kai kamalam; mArvam tiru iDamE; ayan iDam koppUzh;
oruvu iDam aranEâ Oh!â - Oh! What a great wonder! As soon as BhagavAn â
My own Lord and the Lord of all â mingled with me and became one with me with
His whole tirumEni completely, His divine tirumEni attained a unique intense
brilliance; His eyes blossomed like the full-bloomed lotus, and so did His
divine hands become beautifuuly reddish like the lotus petals; He who thus
shines beautifully because of His assiciation with me with His whole tirumEni,
gave a place to Periya PirATTi on His vaksha sthalam only, a place to the
four-faced BrahmA in the lotus rising from His navel only, and a place ro rudra
only in a small place on the left-over space. But in my case, He mingled with
me with His whole tirumEni without any exception.
SvAmi DeSikan identifies the guNam sung in this pASuram with the words
âsughaTita dayitamâ - oruvu iDam onRu inRi ennuL kalandAn. â He who
intermingles with His dear devotee with all the intense affection of a beloved)
(sughaTita - well-joined, united, contrived, arranged; . dayitam â
cherished, beloved, dear). The thought to be enjoyed here is that Bhagavan
gave only a small part of His tirumEni to pirATTi, and a small part to brahmA
and rudra each, but He gave the whole of His tirumEni and mingled with AzhvAr
â oruvu iDam inRi ennuL kalandAn.
-dAsan kRshNamcAryan
------------------------------------
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