tri-mUrti in tiruvAimozhi - Part 11.
11.3.6.2 (24):
mUvar Agiya mUrtiyai mudal mUvarkkum mudalvan tannai
cAvam uLLana nIkkuvAnai taDam kaDal kiDantAn tannai
dEva dEvanai ten-ilaâ??nkai eri ezhac-ceRRa villiyai
pAva nASanai paâ??ngayat taDam kaNNanai paravuminO.
AzhvAr is unequivocally identifying the Only object of worship â?"
taDam kaDal kiDantAn tannai (He Who lay in the Milk Ocean), ten
ilaâ??nkai eri ezhac ceRRa villiyai (Lord rAma, who is an incarnation
of Lord vishNu), paâ??nkayat taDam kaNNanai (One Who has beautiful
lotus-like eyes â?" again a reference to Lord vishNu). He points out
that this same bhagavAn is â??mudal mUvarkkum mudalvanâ?? â?" The Lord of
the three primary devatA-s, and the Creator of these three â?"
referring to brahmA, rudra and indra. He is deva devan â?" The Lord of
all the gods. Thus, the message of the pASuram is clear and
unambiguous with respect to the title of our write-up. Now we will
see the beautifiul anubhavam-s contained in this pASuram.
mUvar Agiya mUrtiyai â?" He Who is the cause of the tri-mUrti-s. This
can be taken to be a reference to brahmA, vishNu and rudra. If it is
asked how can Lord vishNu be the cause of Himself, it is explained
that He is His own Cause because there is no other cause for Him.
Just as He is the Lord of Himself (AtmeSvaran â?" with no other Lord
over Himself), He is also the cause of Himself, since there is no
other cause for Him.
Alternately, the reference can be to brahmA, rudra, and indra, as
pointed out in the previous pASuram. When a statement is made that
He became brahma, rudra and indra â?" (sa brahmA sa SivaH sendraH), and
at the same time it is said that He is the Lord of all and is
worshipped by all the deva-s etc., it should be understood in the
proper perspective. SrImad tirukkuDanthai ANDavan gives us a real-
life example that can drive the point home to those of us who canâ??t
comprehend the truth embedded here. It is common for us to hear
statements like: â??Donâ??t take tarrowroot, it is vAyuâ??, â??Take
tomatoes, it is all bloodâ??, we all know that neither the root is
vAyu, nor the tomato is blood. Even though the root (the cause)
causes vAyu (the result), and the tomato (cause) facilitates increase
in healthy blood (effect), it is common to equate cause and effect,
and make statements as given in the examples, such as sa brahmA sa
SivaH sendraH. The same logic applies here, when it is said that the
Lord became the three mUrti-s â?" that He is the Cause of brahmA,
rudra, indra, and all the others. This is called samAna adhikaraNam
in samskRt parlance.
SAvam uLLana nIkkuvAnai - He Who removes all the curses and other
serious problems encountered by the deva-s. â??SAvamâ?? here refers to
all sins such as the curses and other difficulties that the different
deva-s get into. Examples where bhagavAn ends up removing the curses
of the oother deva-s are: the help to brahmA when he ends up losing
the veda-s to the asura, the curse which rudra incurs when he plucked
off one of the heads of his own father - brahmA, the trouble that
Siva got into when he carelessly gave a boon to padmAsura that led to
the asura turning against Siva himself right away and trying to
destroy him, etc.
taDam kaDal kiDantAn tannai â?" He Who is lying in the Milky Ocean.
BhagavAn is lying in the Milky Ocean, so that He is easily accessible
to them whenever they need help. If He is only in SrIvaikunTham,
these deva-s wonâ??t be able to access Him because of their karma-s.
This is one more example of bhagavAnâ??s saulabhyam, or being easily
accessible.
ten ilaâ??nkai eri ezhac ceRRa villiyai â?" This is a reference to the
Lord rAma incarnation, and is one example of where He gets up from
His Milk Ocean to address the plea for help from the deva-s. He
carried His bow and arrow and performed His function of assisting the
deva-s, under circumstances where even the likes of agni (fire) were
afraid to rise against the cruel rAvaNa. He raised fire wherever He
wished, with the power of His bow.
pAva nASanai â?" He Who is the remover of sins. The very thought of
bhagavAn with His bow and arrow in His hands is sufficient to remove
all our sins. In other words, meditating on bhagavAn and His kalyANa
guNa-s or auspicious qualities will immediately remove all our sins.
In SrImad rAmAyaNam, uttara kANDam, sage agastya praises rAma
thus: â??pAvanaH sarva lokAnAm tvameva raghunandanaâ?? â?" O Lord rAma!
You are verily the Purifier of all the worlds. Also recall the nAma-
s â??pAvanaH, pApa nASanaHâ??, etc. in SrI vishNu sahasra nAmam.
dEva dEvanai â?" He Who is the Lord of all the deva-s. He Who is the
One and Only Supreme Lord.
paâ??nkayat taDam kaNNanai paravuminO â?" Praise Him Who is uniquely
identified by His beautiful lotus-like eyes. There are some aspects
of bhagavAn that are unique to Him and to no other devatA. Among
these are lakshmI patittvam â?" Being the Lord and Consort of Lakshmi,
the SrIvatsa mark on His chest, etc. His beautiful reddish lotus-
like eyes are another distinguishing mark of His that uniquely
identify Him, and this is what AzhvAr is using here to praise
bhagavAn.
It should be noted that nammAzhvAr explicitly refers to Lord rAmaâ??s
incarnation in this pASuram. In his tAtparya ratnAvaLi, svAmi
dESikan keys in on the words â??pAva nASanâ?? for special emphasis in
this pASuram. SrI uttamUr svAmi links this to Lord rAmaâ??s
incarnation, where He set an example for all time to come, by His
strict observance of the varNASrama dharma-s. Lord rAmaâ??s life in
this world, with His strict observance of dharma, and His giving
moksha to even the grass in ayodhyA by removing all sins that came in
the way of moksham, clearly shows that Lord rAma is â??pAva nASanâ??.
Contemplation on Lord rAmaâ??s exemplary life in this world will lead
to the removal of all our sins.
-dAsan kRshNamAcAryan
-To be continued.
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