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            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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