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           SrImate Ra'nga RAmAnuja MahA DeSikAya namaH.
        tAtparya ratnAvaLi - Submission 65 - Slokam 24 Part 1,
             tiruvAimozhi 2.2, pASuram-s 2.2.1, 2.2.2.



          Slokam 24 - TiruvAimozhi 2.2 - 'tiNNan vIDu'.

pUrNa aiSvarya avatAraM (2.2.1) bhava durita haraM (2.2.2)  
                                    vAmanatve mahAntaM (2.2.3)
nAbhI padmottha viSvaM (2.2.4) tad-anuguNa-dRSaM (2.2.5) 
                                kalpa talpI kRtAbdhim |(2.2.6)
suptaM nyagrodha patre (2.2.7) jagad-avana-dhiyaM (2.2.8) 
                                  rakshaNAya avatIrNaM (2.2.9)
rudrAdis-tulya lIlam (2.2.10) vyavRNuta lalita uttu'nga 
                                     bhAvena (2.2) nAtham  ||


SrI UV notes that the guNam sung in this tiruvAimozhi is sarveSvaratvam
or paratvam.  SvAmi deSikan identifies the guNam sung in this
tiruvAimozhi as 'lalita uttu'nga bhAvam - BhagavAn who presents Himself
as simple, easily accessible, etc., in His incarnations amongst us, is
also simultaneously the Supreme Being with all His infinite kalyANa
guNa-s.  BhagavAn's Supremacy was the topic of the very first (1.1)
tiruvAimozhi as well.  SAkshAt svAmi points out that there, the
emphasis was His upAyatvam - His being the means for the final Goal of
Salvation; here it is to bring out that this Supreme Being fully
deserves to be enjoyed - as described in the preceding tiruvAimozhi
2.1.  There, he enjoyed BhagavAn's Supremacy, and here, he is
instructing the rest of us on His Supremacy; there, he described the
Supremacy supported by Sruti-s, and here, he describes it based on
itihAsa-s and purANa-s; there, he sang that BhagavAn alone is Supreme; 
here, he will point out that no other deity even remotely qualifies as
the supreme deity.  The stress of the current tiruvAimozhi is that His
full Supremacy resides in Him in His incarnations in this world amongst
us, where He assumes human and other forms also.  sAkshAt svAmi makes
the point that while in the very first tiruvAimozhi, nammAzhvAr's
enjoyment of BhagavAn's Supremacy was based on His being the ParamAtmA,
here the enjoyment is much more intense, because this sings His
'manushyatve paratvam' - His Supremacy which is equally present to the
same full extent in His human incarnations as well.  

The current tiruvAimozhi is interpreted as one in which AzhvAr is
instructing us on BhagavAn's unquestioned Supremacy over all, and to
correct the incorrect understanding of some to the contrary, and to
lead them back in the right path.  

·       pASuram 2.2.1:

tiNNan vIDu mudal muzhudumAi 
eNNin mIdiyan emperumAn
maNNum viNNum ellAm uDan uNDa nam 
kaNNan kaN alladu illai Or kaNNE.

vIDu mudal muzhudumAi, eNNin mIdiyan emperumAn, maNNum viNNum ellAm
uDan uNDa nam kaNNan kaN alladu Or kaN illai; tiNNanE - Absolutely and
without question, it can be declared that there is no Supreme Deity
other than our Lord KaNNan, who gives the ultimate Goal of Salvation,
who is beyond reachof anyone's thoughts, who swallowed all the three
worlds at the time of pralaya to protrct all from the great deluge, and
who took incarnation amongst us all for us to see and enjoy.  

svAmi deSikan captures the gist of the current pASuram as 'pUrNa
aiSvarya avatAram' - BhagavAn took His incarnation as KaNNan, a cowherd
among the cowherds, with all His Glory intact - nam KaNNan kaN alladu
illai Or kaNNE.  The word 'kaN' in this pASuram is explained as
'nirvAhakan'  - There is no one other than our KaNNan who qualifies as
the Supreme Deity.   He is One who gave moksham to DadhipANDan and the
like, showed the whole Universe to YaSodA inside His mouth, and showed
His ViSva rUpam in its entirety to Arjunan. 

SrI PBA comments that this pAsuram indicates that BhagavAn who
protected all beings, including all the other deities, at the time of
pralaya by swallowing them all and keeping them in His stomach, can be
the only one who can qualify as the Supreme Deity, and not any of these
other deities who had to be protected by Him in His stomach and then
brought out later - nam kaNNan kaN alladu illai Or kaNNE.  



·       pASuram 2.2.2:

E pAvam paramE! Ezh ulagum I-pAvam Seidu aruLAl aLippAr Ar
mA pAvam viDa araRkup piccai pei gOpAla kOLari ERu anRiyE.

araRku mA pAvam viDa piccai pei gOpAlan kOL ari ERu anRi Ezh ulagum
aruLAl I-pAvam Seidu aLippAr Ar? E pAvam paramE! - O Lord! Why am I
given the burden to state the obvious - Who else is there that can
remove the sins of all the seven worlds and protect them, except the
mighty and merciful GopAlan the Lion who, out of His great Mercy,
removed the great sin of Rudran by giving His own blood as alms to
Rudran to fill the skull that was stuck to his hand, when Rudran had
acquired the sin of Brahmahatti dosham for having plucked the head of
BrahmA!

This is one of the pASuram-s where AzhvAr is openly dismayed at the
condition of people who not only do not know that BhagavAn is the One
and Only Supreme Deity, but also go around and worship some of the
other deities such as Rudra as supreme deity, with scant respect to all
valid pramANa-s.  Instead of spending his time purely in Bhagavad
anubhavam, AzhvAr feels openly sad that he has to spend time stating
the obvious -that GopAlan is the One and Only Supreme Deity.    Neither
Rudran - who had to be relieved of his sin of brahmahatti dosham by
BhagavAn, nor the four-faced BrahmA who lost one of his heads when it
was plucked away by Rudra, can even remotely be considered supreme
deities.  

SvAmi DeSikan captures the gist of this pASuram with the words 'bhava
durita haram' - (duritam - sin; bhava - rudra; hara - to take away,
remove) - He who removed Rudra's great sin of brahmahatti dosham -  mA
pAvam viDa araRkup piccai pei gOpAla kOLari.

A more detailed write-up on this pASuram can be found in the web as
part of  the series 'tri-mUrti-s in tiruvAimozhi'.  

-dAsan kRshNamAcAryan
(To be continued)


      
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