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(Note:  Please ignore the numbering for this submission as part 15-
19.  This has been done to take care of some administrative problem I 
got myself into because of inadequate planning on my part.  The 
sequence numbering will be correct from the next write-up - 
kRshNamAcAryan).


            tri-mUrti in tiruvAimozhi ? Part 15-19. 

                                           tiruvAimozhi ? SRS Part 
19.   (Ramanuja Mission ? Part 15-19).


3.10.9 (28):

        duhkam il j~nAnac cuDar oLi mUrti tuzhAi ala'ngal perumAn
        mikka pan mAya'ngaLAl vikirutam Seidu vENDum uruvu koNDu
        nakka pirAnODu ayan mudalAga ellArum evaiyum tannuL
        okka oDu'nga vizhu'nga vallAnaip peRRu onRum taLarvilanE.

In this pASuram, AzhvAr again emphasizes the Supremacy of emperumAn, 
and points out that He is One endowed with blemishless knowledge, a 
tirumEni that shines with divine luster and decorated with the tirut-
tuzhAi garland, and One Who takes different forms as He chooses and 
performs different actions that are not normally encountered amongst 
us.    He is the same One who swallows everything in this world 
including rudra and his creator brahmA during pralaya, and keeps them 
all in His stomatch safe until the next cycle of creation.  AzhvAr 
declares that by surrendering to Him as the only Supreme Deity, 
AzhvAr does not have the slightest concern about his choice.

duhkam il ? As One who has no sorrow or unhappiness of any kind
j~nAnac cuDar ? As One who is the all-knowing; sarvaj~nan
oLi mUrti ? As One Who is resplendent with the tejas (effulgence) 
that is natural to Him
tuzhAi ala'ngal ? As One Who is uniquely identified by His tirut-
tuzhAi garland
perumAn ? The Lord of all
mikka ? exceeding everyone
pal ? (with His) countless
mAya'ngaLAl ? powers
vENDum uruvu koNDu ? assuming whatever form He needs for the 
particular actions
vikirutam Seidu ? performing extraordinary actions
nakka pirAnODu ayan mudalA ellArum evaiyum okka tannuL oDu'nga 
vizhu'nga vallAnai ? (such as) the capablility of swallowing 
everything and everyone starting from rudra and brahmA and containing 
them in a small corner of His stomach
peRRu ? by choosing Him as My Lord
taLarvu onRum ilan ? I have the least concern. 

One of the rahasya-s of bhagavAn's incarnations that is referred to 
here is that He assumes whatever form He wishes out of His own free 
Will, and He is not subject to the effects of karma.  His tirumEni is 
not made of prakRti the way our body is made of (His tirumEni is 
naturally effulgent, free of any defects, made of suddha sattva that 
does not undergo any modifications of any kind whatsoever, etc.).  

duhkam il ? "without any sorrows" resulting from His actions:  
BhagavAn performs all His wondrous acts without having to suffer 
sorrow of any kind in the least.  When He steals butter from the 
gopis' houses and gets bound to the mortor, or when He gets into 
trouble with the gopi-s by stealing their bangles etc., these are all 
His plays, and He does not in the least undergo any sorrow because of 
whatever He does.  By resorting to this Lord, His devotees attain 
equality with Him in all respects, and so they also are totally free 
of any sorrow by surrendering to Him completely.  This is the message 
given by AzhvAr in this pASuram ? peRRu taLarvu onRum ilanE ? by 
resorting to Him as the Supreme Deity I do not have the slightest 
cause for concern of any kind.

As an example of bhavavAn's extraordinary actions, AzhvAr gives the 
example of BhagavAn  swallowing the whole of cetana-s including rudra 
and brahmA, and all the acetana-s, and keeping them in a small corner 
of His stomach -  "nakka pirAnODu ayan mudalA ellArum evaiyum okka 
tannuL oDu'nga vizhu'nga vallAnai".   This incident also brings out 
BhagavAn's main concern for all the jIva-s ? one of protection.  At 
the time of praLaya, He keeps them safe in His stomach so that they 
can be given a body in the next cycle of creation to enjoy the 
effects of their karma.  He is the Protector of even the deva-s, 
rudra, brahmA and indra.

AzhvAr reflects the same thought in another pASuram ? in 
tiruvASiriyam (7).

        naLir madic-caDaiyanum nAn-mugak kaDavuLum
        taLiroLi imaiyavar talaivanum mudalA
        yAvagai ulagamum yAvarum agappaDa
        ?????????.Or Alilaic-cErnda em
        peru mA mAyanai alladu 
        oru mA daivam maRRuDaiyamO yAmE.

(Lord SrIman nArAyaNa hid everything and everyone - including the one 
who has the crescent moon as an ornament on his head - a reference to 
rudra, the four-faced god (brahmA), the chief of all the deva-s 
(indra), all the five elements, and everything else in all the 
worlds, and then lied down in a small banyon leaf as a small child.  
Why would I ever consider anyone other than this Lord with such 
wonders beyond imagination as the Supreme Deity? Never ever). 

In his dramiDopanishad tAtparya ratnAvaLi, svAmi deSikan captures 
this pASuram through bhagavAn's guNa of taking whatever form He 
wishes whenever He chooses, for the benefit of His devotees, through 
the words "chandavRtteH" ? One Who has the habit or vyApAra of 
choosing whatever form He wishes".  This is expressed by nammAzhvAr 
in the second pAda of the pASuram - mikka pan mAya'ngaLAl vikirutam 
Seidu vENDum uruvu koNDu.  

-dAsan kRshNamAcAryan

(To be continued)





 
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