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         SrImate SrI ra'nga rAmAnuja mahA deSikAya namaH.

        tAtparya ratnAvaLi - Submission 25, Slokam 1.4 Part 1,
                            tiruvAimozhi 1.4.

·       Slokam 14 ? tiruvAimozhi 1.4 ? a'nciRaiya maDa nArAi.  :

trANe-baddha-dhvajatvAt (1.4.1) Subha nayanatayA (1.4.2) svArtha
                                                                      
 lAbhe arthibhAvAt (1.4.3)
timyan-megha-svabhAvAt (1.4.4) jagad-upajanana sthApanA 
                                                                      
             ati-priyatvAt (1.4.5) |
kAruNya Aptatva yogAt (1.4.6) anugata mahishI sannidheh (1.4.7)
                                                                      
     sa'ngadairghyAt (1.4.8)
nAnA bandhaih (1.4.9) sva-rakshAvahitatamatayA (1.4.10) 
                                                                      
kshAmyati iti Aha kRshNam  || 

svAmi deSikan describes the main guNam that is sung in this 
tiruvAimozhi as `kshmA' ? the forgiving nature of emperumAn, His 
aparAdha sahatvam ? His tolerance to our infinite sins.  Note that 
svAmi deSikan has indicated this through the last phrase in the 
Slokam dedicated to tiruvAimozhi 1.4 above ? kshAmayati ? forgives.   
SrImad tirukkuDanthai ANDavan points out that bhagavAn's guNa of 
aparAdha sahatvam or forgiving our sins is the guNa that is revealed 
in this tiruvAimozhi.

This tiruvAimozhi is in the form of outpouring of nammAzhvAr in 
nAyikA bhAvam.  Readers may recall that svAmi deSikan has devoted a 
Slokam for the significance of the nAyikA bhAvam felt by AzhvAr in 
one of the Introductory verses (Slokam 3 of Introduction).  In the 
first three tiruvAimozhi-s, AzhvAr has sung bhagavAn's greatness by 
having His anubhavam in his mind.  Now he feels the intense desire to 
see Him in His form in front of him, and to embrace Him tightly.  
Since bhagavAn has not appeared in front of Him physically, AzhvAr is 
scorched by viraha tApam ? the pain of separation, and feels the same 
intense pain of separation that pirATTi felt when She was separated 
from Him in His rAma incarnation. The pASuram-s of the tiruvAimozhi 
are in the form of sending the different birds as messengers to Him 
because AzhvAr wants to be united with emperumAn without any delay.  

The different birds represent the intermediary role of the AcAryan in 
our tradition.  This is the key aspect of this particular 
tiruvAimozhi ? namely, that it reveals the need for us to seek an 
AcAryan in order to attain Him.  While each pASuram of this 
tiruvAimozhi sings emperumAn's guNa-s that support His guNa of kshamA 
at the daSakam level, the inner meaning of each of these pASuram-s is 
that each reveals the greatness of AcAryan's role in attaining Him, 
and the guNa-s of AcArya-s that facilitate our reaching Him.  

This is a key aspect of this tiruvAimozhi, and svAmi deSikan has 
brought out this svApadeSam (inner meaning) by dedicating an 
additional Slokam (Slokam 15) for this tiruvAimozhi, which we will 
cover after going through the current Slokam 14.

·       pASuram 1.4.1:

a'nciRaiya maDa nArAi! ALiyattAi! nIyum nin
a'nciRaiya SevalumAi AvA enRu enakku aruLi
ve'nciRaip puL uyarttArkku en viDu tUdAi SenRakkAl
van SiRaiyil avan vaikkil vaippu uNDAl en SeyyumO.

am SiRaiya maDam nArAi! ALiyattAi! nIyum nin am SiRaiya 
SevalumAi `Ah' `Ah' enRu enakku aruLi, vem SiRai puL uyarttArkku en 
viDu tUDAi SenRakkAl, avan vaN SiRaiyil vaikkil vaippu uNDAl en 
Seyyum? ? Oh she-crane with beautiful wings and with the modesty to 
fulfil my request! You with the bent of mind to show mercy! You, 
together with your male counterpart who has equally beautiful wings, 
should show pity on me, and go as my messenger to the Lord who has 
the garuDa in His flag, (and convey my longing from separation from 
Him);  if that results in your being improsned by Him, there is 
nothing wrong in your gladly accepting that also.

svAmi deSikan identifies the principal guNa of bhagavAn sung in this 
pASuram through the words `trANe baddha-dhvajatvAt' ? vem SiRaip puL 
uyarttArkku - bhagavAn has raised His flag declaring that He will 
protect His devotee at all costs.  In His flag, bhagavAn has garuDan 
who is violently dedicated to eliminating anyone who is opposed to 
Him, thereby protecting anyone who has sought refuge in Him.  The 
underlying guNa is that bhagavAn will forgive all the sins of a 
devotee who surrenders to Him unconditionally.   "vem SiRai" refers 
to the powerful wings of garuDan that will destroy anyone opposed to 
the Lord.  ASrita duhkha nirasaneshu krUra paksha-s ? those wings 
that are intensely powerful in destroying the sorrow of those who 
have sought refuge in Him.  

The different finer aspects of this pASuram are very beautiful to 
enjoy, but they are not covered here for the sake of brevity.

·       pASuram 1.4.2.

en Seyya tAmaraik kaN perumAnArkku en tUdAi
en Seyyum uraittakkAl inak kuyilgAL nIr alirE?
mun Seyda muzhu vinaiyAl tiruvaDik-kIzh kuRREval
mun Seyya muyalAdEn agalvaduvO vidiyinamE.

inam kuyilgAL! en Seyaa tAmarai perumAnArkku en tUdAi uraittakkAl, en 
Seyyum nIr alirE?  mun Seyda muzhu vinaiyAl tiruvaDik-kIzh kuRREval 
mun Seyya muyalAdEn inam agalvaduvO vidi?  - O gathering of cuckoos!  
What can ever go wrong if you go as my messenger to my dear Lord and 
convey my message to Him?  Aren't you capable of doing this?  The 
message you should convey is that even though as a result of my 
accumulated unadulterated sins in my previous births, I have failed 
to even make an effort to perform kai'nkaryam to You when I had ample 
opportunity, is it my misfortune that even after I have realized my 
mistake, You keep me aloof and separated from You?

svAmi deSikan captures the key message from this pASuram as "Subha 
nayanatayA" ? He who is endowed with auspicious sight that bestows 
His blessings on us ? Seyya tAmaraik kaN perumAnAr.  He is puNDarIka 
daLa amalAyata IkshaNan ? He has eyes that resemble the freshly 
blossomed lotus, and His sight on us will remove all our blemishes 
without trace.  SrI UV comments that the reddish eyes are not a 
result of His anger at the devotee, but a result of His constant 
concern for the devotee.  The meaning is that these eyes of His can 
remove all undesirable elements from us, and bring us all desirable 
benefits ? anishTa nivRtti and ishTa prApti.  

-dAsan kRshNamAcAryan

(To be continued)



 
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