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            SrImate Ra'nga RAmAnuja MahA DeSikAya namaH         
        tAtparya ratnAvali - Submission 81 - Slokam 27 Part 4

            tiruvAimozhi 2.5 - pASuram 2.5.9 to 2.5.10. 

      pASuram 2.5.9:

SollIr en ammAnai en AviyAvi tanai
ellai il SIr en karumANikkac cuDarai
nalla amudam peRaRkariya vIDumAi
allimalar virai ottu ANallan peN allanE.

nalla amudam peRaRku ariya vIDumAy alli malar virai ottu AN allan peN allan 
ellai il SIr en karu mANikkac cuDarai en AviyAvi tannai en ammAnai SollIr â 
All of you should sing the praise of my Lord who is Supreme Nectar here itself, 
obtained only through realizing and adopting Him as the only means, is like the 
fragrance of the lotus flower, very different from all those  called men and 
women, is endowed with infinite auspicious qualities, is enjoyable and shining 
like the precious blue diamond, and is the Lord of my soul.

SvAmi DeSikan has described the main guNam sung in this pASuram as âsad-guNa 
Amoda hRdyamâ â (Amoda â delight, joy, pleasure; hRdya â loved.) â  
He who is extremely likable because of His infinite kalyANa guNa-s and His 
delightful appearance.  SrI UV lists the following guNa-s sung by AzhvAr in 
this pASuram::  ammAn â svAmittvam, His being the Lord of all;  Avi â His 
act of controlling everything; en karu mANikkac cuDar â His saulabhyam or 
easy accessibility; ellai il SIr â His unlimited generosity associated with 
His unlimited wealth).  In another dimension, He is a delight to enjoy in all 
respects:  SuDar â a delight for the eyes; amudu â a delight for the 
tongue; virai â a delight for the nose;  Avi â a delight for the mind; and 
SollIr â a delight for the ears.  

      PASuram 2.5.10:

AN allan peN allan allA aliyum allan
kANalum AgAn uLan allan illai allan
pENumkAl pENum uruvAgum allanumAm
kONai peridu uDaittu em-pemmAnaik kUrudalE.

My Lord is not like the males in all the worlds, nor like any woman, nor 
a sexless person.  He is of easy access to a believer, and impossible to access 
for a non-believer.  He takes whatever form a believer wants Him to take, but 
at the same time, He is not One who can be said to have that as His form.  In 
short, my Lord is beyond any description in a straightforward way.   

SvAmi DeSikan captures the spirit of this pASuram with the words âviSva 
vyAvRtti citramâ â âHe who is of a wonderful appearance that is unlike 
anything else that exists in all the worldsâ (vyAvRtti - exclusion, 
distinction, removal, difference).   Recall that the guNam at the daSakam level 
is âvraja 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.  In the current pASuram, AzhvAr sings the exceptional 
beauty in form and in guNa-s that is natural to BhagavAn, and this is a natural 
result of His happiness in uniting with His devotee.

Several supports are given from the Sruti-s that convey the point that BhagavAn 
is beyond description, which is what AzhvAr is conveying in this pASuram.

      na bhUta sangha samsthAno deho'sya paramAtmanaH (MahAbhArata - SAnti 
parva 206-60) -  His body is not made up of the combination of elements like 
earth, water, etc. etc.
      nainam vAcA striyam bruvan nainam astree pumAn bruvan pumAmsam na 
bruvan nainam vadati vadan kaScana | a iti brahma |  (Rg veda AraNyaka 2.2) 
âOne who tries to explain the paramAtman neither describes Him as a male, nor 
a female, nor a eunuch; that Supreme Brahman is represented by the letter 
âaâ.  
      
sa vai na devAsura-martya-tiryang
na strI na shaNDho na pumAn na jantuH  |
nAyam gunaH karma na san na cAsan 
nishedha-Sesho jayatAd aSeshaH ||

âHe is neither demigod nor demon, neither human nor bird nor beast. He is not 
woman, man or neuter, nor is He an animal. He is not a material quality, a 
fruitive activity, a manifestation or nonmanifestation. He is the last word in 
the discrimination of "not this, or not that," and He is unlimited. All glories 
to the Supreme Personality of Godhead. (8.3.22-24).

In the ten pASuram-s of this tiruvAimozhi , AzhvAr enjoys and describes the 
Supreme Bliss of PerumAl.  This Supreme Bliss is attributed to His having 
mingled with His devotee - AzhvAr.   sAkshAt svAmi describes this guNam of 
BhagavAn as âsvApti muditatvamâ.  AzhvAr in turn rejoices because PerumAL 
is happy.  SvAmi deSikan compares AzhvArâs joy with that of the gopi-s â 
whose whole joy in mixing with BhagavAn is purely based on the fact that 
BhagavAnâs happiness is because He is mingling with His devotees â vraja 
yuvati gaNakhyAta nItyA.anvabhu~Ngta.  In the ten pASuram-s, we will be seeing 
AzhvAr describing BhagavAnâs Supreme Bliss from different aspects: 

-       His whole divine tirumEni and His divine weapons etc., get a new 
effulgence when BhagavAn gets to unite with His devotee  (2.5.1)
-       He intermingles with His dear devotee with all the intense affection 
towards a beloved  (2.5.2)
-       He acquires a whole new level of effulgence and grows like a glittering 
mountain when He mingles with His devotee intimately, and this unique 
effulgence is seen in His beautiful eyes, His reddish hands that look soft like 
the fresh lotus petals, etc.  (2.5.3)
-       He continues to be the Insatiable Nectar and a delight to the devotee 
irrespective of how many yuga-s have passed (2.5.4)
-        He showers His mercy on His devotees like a fresh water-laden cloud 
during the rainy season (2.5.5)
-       He presents Himself with a variety of beautiful ornaments, in 
innumerable forms, etc., to the devotee because of His joy in mingling with the 
devotee (2.5.6)
-       He is full of many famous sports (leelA-s) that are motivated by His 
desire to please His devotee (prakhyAta â famous; prIti leelam â His famous 
sports that are meant to please His devotee).  (2.5.7)
-       He is attached to His devotees beyond description through words (2.5.8)
-       He presents Himself as extremely likable to the devotee through His 
infinite kalyANa guNa-s and His delightful appearance.  (2.5.9)
-       He possesses guNa-s that are beyond description, as well as a form that 
is beyond description.  (2.5.10)

dAsan kRshNamAcAryan
-To be continued



























evans.robert.d@xxxxxxxxx, mgsvasan@xxxxxxxxx, S



      

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