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Oppiliappan List Archive: Message 00183 Mar 2008

 
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             SrImate Ra'nga RAmAnuja MahA DeSikAya namaH.




·       Slokam 25 - tiruvAimozhi 2.3 - 'Unil'.

        citra AsvAda anubhUtim (2.3.1) priyam upakRtibhiH (2.3.2) 
                                dAsya sArasya hetum (2.3.3)
        svAtmanyAsArha kRtyam (2.3.4) bhajad amRta rasam (2.3.5)
                               bhakta cittaika bhogyam (2.3.6)  |
        sarvAksha prINanArham (2.3.7) sapadi bahu phala sneham (.2.3.8)
                                          AsvAdya SIlam (2.3.9)
        sabhyaiH sAdhyaiH sametam (2.3.10) niraviSad anagha  
                                   aSesha nirveSam ISam (2.3)   ||


Let us recall the subject matter of the second pattu; it is
'prApyatvam'  - that BhagavAn is the final goal to be attained; it has
also been described as 'bhogyattvam' - that BhagavAn is the most
enjoyable - ati-bhogyan, and as 'upeyam' - that BhagavAn is the
ultimate Goal to be attained.  In the current tiruvAimozhi, AzhvAr
describes his union with emperumAn, and describes that this union gives
all the rasa-s - aspects of such a divine union - without anything
remaining to be desired.  

sAkshAt svAmi identifies the guNam of 'milat sarvAsvAdatvam' (milanam -
joining, meeting; AsvAdaH - taste, relish, joy) - One who yields all
the joy one can think of in His association with the devotee - as the
topic of this tiruvAimozhi.   svAmi DeSikan captures the gunam sung in
this tiruvAimozhi  with the phrase 'anagha aSesha nirveSam ISam'
(anagha - blemishless, aSesham - complete, without anything left to be
desired;  nirveSam - joy) - AzhvAr enjoying perfect, blemishless bliss 
without anything left to be desired in his union with emperumAn.  

This tiruvAimozhi is in a sense a continuation of the topic of the
first tiruvAimozhi of this pattu, where AzhvAr was suffering from
separation from emperumAn.  Finally, in the tenth pASuram (2.1.10 -
vEvArA vETkai nOi..) of that tiruvAimozhi, BhagavAn presents Himself to
AzhvAr, and AzhvAr is praying to Him never to be separated from him
again ('ini emmaic cOrElE' - pASuram 2.1.10).  In the current
tiruvAimozhi, AzhvAr is singing the joy that resulted in his union with
Him.  

·       pASuram 2.3.1:

        Unil vAzh uyirE! nallai pO unnaip peRRu
        vAnuLAr perumAn madusUdan en ammAn
        tAnum yAnum ellAm tan uLLE kalandu ozhindOm
        tEnum pAlum neyyum kannalum amudum ottE.

O my mind who has to live in this body of flesh!  You have done very
well; because of your help, I who was suffering from separation from my
Lord who is the Destroyer of the asura by name Madu and who is the Lord
of all nitya-s and mukta-s in SrI vaikunTham,  have now united with Him
inseparably with the resultant sweetness reflecting that of honey,
milk, ghee, sugar, nectar, and everything else all at once.

SvAmi DeSikan describes the anubhavam from this pASuram with the words
'citra AsvAda anubhUtim' -  (citra - variegated, diversified; AsvAdaH -
taste; anubhUti = anubhavam, experience) - One who gives all the
diverse pleasant tastes through His union.  

AzhvAr is describing that this experience of his is the same as what
the nitya-sUris and mukta-jIva-s have of Him - by his reference to
BhagaVan as vAn uLAr perumAn; he also points out that BhagavAn also
removes all the impediments that the jIva in this world may encounter
in having such an experience - by his reference to BhagavAn as
'madusUdan en ammAn'  - Deestroyer of the asura or evils.  'en ammAn
tAnum yAnum' brings out the Sesha-SeshI bhAvam or the eternal
Master-servant relationship between emperumAn and ourselves.  Also to
be enjoyed is the idea that because union with Him gives all the
rasam-s without exception, there is nothing more left to be desired in
this world.  

·       pASuram 2.3.2:

        ottAr mikkArai ilai Aya mA mAya!
        ottAi ep poruTkum uyirAi ennaip peRRa 
        at-tAyAit tandaiyAi aRiyAdana aRivitta
        attA! nI Seydana aDiyEn aRiyEnE.

My Lord with no one equal to You or to exceed You!  You are One full of
great wonders!  You take incarnations that are compatible with all
species in this world!  I cannot even comprehend the help You have
given to me in the form of mother, father, and AcAryan.

SvAmi DeSikan presents the guNam sung in this pASuram as 'upakRtibhiH
priyam' - He who is dear to us by all the help that He gives us (in the
form of our mother, father, AcAryan, etc.) - peRRa at-tAyAit tandaiyAi
aRiyAdana aRivitta attA!  sAkshAt svAmi explains the gist of this
pASram as 'sammilita svarasa sadRSa rasattai anubhavittavar ippATTil
sammilita sarva priya jana sambandha rasattai anubhavikkiRAr- - AzhvAr
who was enjoying the experience of the nectar of all tastes in his
association with emperumAn in the previous pASuram, is now enjoying th
nectar of his association with his well-wishers in the form of his
mother, father and AcAryan, for all of which emperumAn is the Sole
cause by being their antaryAmi.     

-dAsan kRshNamAcAryan
(To be continued)




      
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