Sloham -72..
The ten guNams covered in the 72nd slOkam of DTR about
TiruviNnagarappan
samapd-dAridrya bhAvAt asukha sukhakrtE: pattana-grAma bhAvat
puNyApuNyAdi-bhAvaat kapaTa RjutayA sarvalOkAdi- bhAvAt |
divyA-divyAngavattvAt suraditijagaNa-snigdha-Satrutva kIrtyA
chAyAcchAydi-bhAvAt aghaTitaghaTanam prAha krshNam SaThAri: ||
In the previous decad, Swamy NammazhwAr had praNaya Kalaham with
archAvathAra perumAL and asked Him to leave Her (ParAnkusa Naayaki’s)
company. PerumAl cannot of course give up His dearest bhakthan and came
running after Parankusa Naayaki and displayed His soundharyam and aiSvaryam
and United with Her at AkAsa nagaram as Sri VaikuNTha nAthan. AzhwAr
named this divya Desam as ThiruviNNagar, where he had samslesham to his
heart’s content.
AzhwAr in his ecstasy sang about the aghaTitaghaTana tattvam of the Lord,where polar opposites of GuNams (non-co-existables) such as poverty and
penury, hell and heaven, enmity and friendship, poison and nectar coexist and
are controlled by Him.
AzhwAr states that the Lord is impossible to see and yet He Himself came
down from Sri VaikuNTham to seek his company and unite with him/her in his
role as ParAnkusa Naayaki.
He says in the second paasuram that he saw the Lord at ThiruviNNagar, at this
divya dEsam equal in auspiciousness to Sri VaikuNTham. He goes on to hail the
Lord as the Sum and Substance of all, even the opposites such as city and
hamlet, knowledge and ignorance, light and darkness and all like these
dvandvams. AzhwAr reveals to us that the Lord exists with His splendour in
PuNyam and Paapam, union and separation, memory and forgetfulness, existence
and non-existence. The Lord is present in all these mutually non-co-existables
displaying His aghaTitaghaTanA Saamartyam.
In the seventh paasuram, AzhwAr asserts that for anyone, who seeks
Moksham, there is no other path (nAnya: panthA ayanAya vidyatE), no other
refuge except the firmly-helping ThiruvadigaL of ThiruviNNagarappan.
In the eighth paasuram, The Lord of ThiruviNNagar is his Father, Mother,
Refuge, dear Helper and every thing. AzhwAr praises the great upakAram of
ThiruviNnagarappan in keeping all His bhakthAs under His wings and protecting
them while banishing the non-believers outside His shelter.
In the ninth paasuram, Swamy NammAzhwAr acknowledges that the Lord gave
His sacred feet as the cool refuge for him at ThiruviNNagar. AzhwAr
acknowledges that the Lord’s holy feet are the cool shade against the
torturing heat of samsAram (worldly afflictions).
In the tenth paasuram, AzhwAr says that the Lord is residing as antharAthmA
even in all polar opposite attributes that we experience in this world. They are
ALL HE although the heyams (stigma/blemishes) of these things do not evertaint Him. He makes a subtle point here. He is them but they are not He.
In the concluding 11th paasuram, AzhwAr states that the Lord is Parama
Saulabhyan (Most easy to access by all) and that these paasurams on
ThiruviNNagarappan were composed at His order and anyone, who masters
them will attain the status of nithyasooris..
The Ten GuNams saluted by Swamy NammAzhwAr in the order of the ten
paasurams are:
1) sampad-dAridrya bhAvAt (nal kuravum):
He is in the form of poverty and wealth. The dharmi becomes the two opposite
dharmams. It is a wonder! He is the antharyAmi in both.
2) asukha sukha krtE bhAvAt (kaNDA inbam):
The joy (kaNDa inbam) from the enjoyment of wealth (sampath) and the woes
(thunbham) from the experience of poverty (dhAridhryam) have Him as the
indweller. He is there in both thru His unique skills to dwell in irreconcilable
opposites.
3) pattana-grAma bhAvAt (nakaramum nADum):
The dhravyams on both ends that lead to the enjoyment are cited here.
4) puNyApuNyAdi bhAvAt:
PuNNiyam and Paapam are the opposite of each other. PuNNiyam is the fruit of
following SaasthrIya dharmams. Paapam arises from the rejection of such
dahrmams. He is the antharyAmi in both.
5) KapaTa-RjutayA:
He is the controller of dishonesty (kaitavam) and uprightness (aarjavam), the
polar opposites.6) Sarva lOkAdhi bhAvAth (moovulahangaLumAi):
His ability to mix unblendables (aghaTitaghaTanam GuNam) is seen in that He is
all the three worlds and then He is NOT.
7) divyAdivyAngatvAt (param sudar udambAi):
The Lord of ThiruviNnagar has a supremely effulgent form as well as the form
that is the Soul of the filthy world that is visible to us. He does not however
get tainted by the dirt and filth. This world is His body and yet the heyams of
this world does not tarnish Him.
8) suraditijagaNa-snigdha Satrtva kIrtyA (van SaraNn surarkkAi) :
He is refuge for the devAs (devout bhakthAs) and fiery death to demonic
persons (those with asura svabhAvam).
9) tAtamAtrAdi bhAvAt (Yennappan, Yennai PeRRavaLAI):
The Lord of ThiruviNnagar in His condescending grace (DayA) is my Father,
birth Mother and the other Mother, who reared me as sevilitthAi. He is all
these! This 9th guNam related phrase is found in alternate paaTham .
10) chAyAcchAydi bhAvAt (nizhal Veyyil, SiruMai perumai–):
He is comforting cool shelter for the aasrithAs and the burning heat for those,
who have asura svabhAvam. He is thus the indweller of both these opposite
guNams.
Swamy Desikan concludes this 72nd SlOkam on ThiruviNNagarappan with the
statement that this is the way in which Swamy NammAzhwAr enjoyed and
described the aghaTitaghaTana guNam of the Lord at this divya desam:
agaTitaghTanam prAha krshNam SaThAri:
Thanks for this nice compilation-http://www.ahobilavalli.org/dtr.pdf
Aazvaar, Emberumaanaar, Jeeyar Thiru Adikalley Sarannam.
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