Dear Sriman KrishnamachAri,
Wonderful series your are writing on. I was reminded of "Maraprabhu"
of PoonthAnam, the ardent devotee of GuruvAyoorappan.
adiyEn
thyAgayya and RAmAnuja dASan
--- In Oppiliappan@xxxxxxxxxxxxxxx, "gopan" <yennappan@...> wrote:
>
> SrI:
>
> Dear Sriman Krishnamacahri :
>
> This series is most enjoyable .
> Thank you very much .
>
> May I request you to consider starting a series of articles on
> the individual slOkams of Sawmy Desikan's Taathparya RathnAvaLi and
> DhramidOpanishad Saaram ? Thank you .
>
> V.Sadagopan
>
> ----- Original Message -----
> From: champakam
> To: Oppiliappan@xxxxxxxxxxxxxxx
> Sent: Tuesday, June 20, 2006 8:22 PM
> Subject: [Oppiliappan] tri-mUrti in tiruvAimozhi - Part 13.
>
>
> tri-mUrti in tiruvAimozhi - Part 13.
>
> 3.6.9 (26):
>
> ta'njamAgiya tandai tAyoDu tAnumAi avai allanAi
> e'njal il amarar kula mudal mUvar tam uLLum AdiyAi
> a'nji nIr ulagattu uLLIrgaL! avan ivan enRu kUzhEnmin
> ne'njinAl ninaippAn yavan avanAgum nIL kaDal vaNNanE.
>
> The main theme of this pASuram is to emphasize the saulabhyam and
> sauSIlyam of His arcA incarnation.
>
> "ulagattu uLLIrgaL! ta'njamAgiya tandaiyoDu tAi tAnumAi avai allanAi
> e'njal il amarar kulam mudal mUvar tam uLLum AdiyAi nIr a'nji avan
> ivan enRu kUzhEnmin ne'njinAl ninaippAn yavan avan nIlL kaDal vaNNan
> Agum".
>
> "O! You people of the world! I have described the greatness
> (parattvam) of the ocean-hued One who is the Lord of all the deva-s
> including brahmA, rudra, and indra. He is also the Protector of all
> the beings of all the three worlds, as well as our Creator (our
> Father and Mother, and in addition, all the other relatives is He
> alone). Such is His immense and infinite greatness. I have also
> described His vibhava forms such as Lord rAma, Lord kRshNa, and Lord
> nRsimha, who took their incarnations at various times long back, and
> are not accessible today to us. Based on these, don't be confused
> that this emperumAn is beyond your reach. This same emperumAn has
> chosen to be present Himself in arcA form in any material in which
> you choose to consecrate Him, and He is very much physically present
> in these forms that you choose to assign to Him. (So, devote
> yourself to His easily accessible arcA form with all your heart, and
> He will redeem you all)."
>
> The key phrase of this pASuram is "ne'njinAl ninaippAn yavan avan
> Agum" - He accepts as His divya rUpam any form that we assign to Him
> for worship as the arcA mUrti. It is true that He is the Protector
> of all, in the form of the mother, the father, the self, etc. It is
> true that He is the One who is the object of meditation by the likes
> of rudra, brahmA and indra, and their antaryAmi as well (mUvar tam
> uLLum Adi). Because of His Supremacy as revealed by the above, don't
> be confused that He is inaccessible to you (kUzhEnmin). Don't also
> be confused as to who the Supreme Deity is - for example, whether it
> is vishNu, rudra or brahmA. The nIL kaDal vaNNan is the Supreme
> Deity, and He is present in all the arcA forms in which we invoke Him
> for worship, since He is a great soulabhyan. Thus, don't be confused
> that He is inaccessible to us in His form in His abode in
> SrIvaikunTham, nor be confused about the inaccessibility of His
> vibhava forms (like SrI rAma, SrI kRshNa etc.) to us now. His arcA
> forms are just as real, and He is thus accessible to us and is very
> much within our reach.
>
> This pASuram is considered the essence of this tiruvAimozhi by the
> commentators, and the previous eight pASuram-s of the xurrent
> tiruvAimozhi serve as the prelude leading to this pASuram. In
> previous pASuram-s, nammAzhvAr describes emperumAn as SrI vaikunTha
> nAthan (3.6.1), Lord rAma (3.6.2, 3.6.8), Lord kRshNa (3.6.3, 3.6.5,
> 3.6.7), and Lord nRsimha (3.6.6). From all these pASuram-s, one may
> get the feeling that emperumAn is inaccessible to the likes of us,
> since the para-, vyUha, and vibhava forms are not within our reach
> now. So nammAzhvAr points out to us that this same emperumAn wills
> and gets into the arcA forms that we create and consecrate, and thus
> He is physically present in these arcA forms, and is easily
> accessible to us, and thus there is no need to be confused that He is
> not accessible to us in the para, vyUha and vibhava forms.
>
> - ta'njamAgiya tandai tAyoDu - He is the permanent Father and
> Mother to all the beings of all the worlds. The father and mother
> who are responsible for our birth in the current janma are only
> related this way to us in this birth, but He alone is the Eternal
> Father and Mother to us. The father and mother through karma may
> even abandon the children for various reasons (kAkAsura was abandoned
> by his father when he got into trouble with rAma, jarAsandhan was
> abandoned in the middle of the road because his parents felt that the
> time of his birth was inauspicious, and there are parents who sell
> their children for what they consider financial necessity). Such is
> not the case with emperumAn. He is described as "bhUtAnAm yo'vyayaH
> pitA", "sarveshAmeva lokAnAm pitA mAtA ca mAdhavaH" etc.
> - ta'njamAgiya tAnumAi - Even our own self is supported by Him,
> and not by our efforts. Left to ourselves, we would only exclusively
> indulge in material benefits that are not for our ultimate good.
> - avai allanumAi - BhagavAn is not only the Father, Mother, and
> the self, but He is everything else as well - such as the brother,
> the sister, the friend, etc. (mAtA pitA bhRAtA nivAsaH SaraNam
> suhRd gatiH nArAyaNaH - SElEi kaNNiyarum perum Selvamum nan makkaLum
> mElAt tAi tandaiyum avarE ini AvArE).
> o PitR mAtR suta bhrAtR dArAH mitrAdayopi vA ekaika phala
> lAbhAya, sarva lAbhAya keSavaH - All the relatives are of use for
> some one thing (and that too, because He is their antaryAmi), but
> kESava is One Who is the ultimate source of support as all).
> - e'njal il amarar kula mudal - He Who is the Lord of all the
> nitya sUri-s who are endowed with unlimited bhagavad anubhavam.
> Without Him they cannot live.
> - mUvar tam uLLum Adiyai - He Who is the object of meditation
> of brahmA, rudra, and indra. He Who always resides in the hearts of
> the three, and Who is their antaryAmi.
> - avan ivan enRu kUzhEnmin -
> o Based on all the above attributes, do not be confused that
> since He is the Lord of the nitya sUri-s, the antaryAmi of brahmA,
> rudra and indra, etc., He is inaccessible to you. (He is very much
> accessible to you through the arcA mUrti form).
> o Or, if the reference to "mUvar" is taken as reference to
> brahmA, vishNu and rudra, don't be confused as to whether `avan'
> (rudra, brahmA etc.) are same as or different from `ivan' (Lord
> vishNu), or whether one is supreme or the other is supreme. Beyond
> doubt, `nIL kaDal vaNNan' is the Supreme Deity.
> o Or, don't be confused as to who is the Lord of the nitya
> sUri's, the ultimate Mother and Father and all other relatives for
> all of us, the One who is worshipped by the likes of indra, brahmA
> and rudra etc. It is none other than the nIL kaDal vaNNan, Lord
> vishNu.
> o -Or, don't be confused as to how Lord vishNu, who has the
> aprAkRta SarIram in His form in SrI vaikunTham, can reside in the
> bimbam made of gold, silver, etc., and thus limited by space, time,
> etc. Because of His infinite saulabhyam and sauSIlyam, He has chosen
> to accept this form and is present in the consecrated bimbam of your
> choice with all His kalyANa guNa-s.
> - ne'njinAl ninaippAn yavan - Even though He is not limited by
> space, time, and objects, He chooses to get into the bimbam that you
> choose to consecrate Him in. Don't think that He has now become
> constrained by space, time and objects. He chooses to get into any
> bimbam of your choice with all His kalyANa guNa-s, just to bless you
> all and be accessible to you. In other words, this term refers to
> His bimbam in gold, silver, etc., that has been consecrated for His
> worship (this is not to be interpreted as the worship of anya-devatA-
> s). (kRtvAtmanaH prItikarIm suvarNa rajatAdibhiH - He enters into the
> bimbam of gold, silver, etc., of His own will, with all His kalyAna
> guNa-s, for the benefit of His devotees.
> - nIL kaDal vaNNanE - Here the term `vaNNam' refers to His
> svabhAvam or inherent nature. nIL vaNNam refers to His nature of
> vAtsalyam; kaDal vaNNam refers to the depth of His nature that is not
> easily understood by everyone - for example, His saulabhyam of being
> present in His full form in the arcA mUrti-s in which He is
> consecrated.
>
> The anubhavam of SrImad tirukkuDanthai ANDAn is that we should look
> at the pASuram as "ne'njinAl ninaippavan evan? avanE nIL kaDal vaNNan
> Agum" - "The One whom you consecrate in the arcA form is the same One
> who is present in SrI vaikunTham", rather than "The One Who is in SrI
> vaikunTham is the same One who is in the acrA form". In other words,
> let us enjoy His arcA form as His primary Form of choice, and His
> form in SrI vaikunTham as One of His vibhUti-s or extensions, rather
> than the other way around.
>
> Lord kRshNa conveys the same thought that is conveyed in this
> pASuram, through the following Sloka in the gItA:
>
> - ye yathA mAm prapadyante tAns-tathaiva bhajAmyaham |
> mama vartmAnuvartante manushyAH pArtha sarvaSaH ||
> (gItA 4.11)
>
> "Whoever resorts to Me in any manner, in the same manner do I favor
> them; men experience Me alone in different ways, O arjuna!"
>
> svAmi deSikan summarizes this pASuram in his dramiDopanishad tAtparya
> ratnAvaLi as "bhavya-dhI-vRtti-bhA(a)vyAm ". This quality of
> bhagavAn accepting any form in which the devotee wants to consecrate
> Him, is the limit of His saulabhyam - His ASrita saulabhya kAshThA or
> the extreme limit of His quality of being easily accessible to His
> devotees.
>
> -dAsan kRshNamAcAryan
>
> -To be continued.
>
>
>
>
>
> [Non-text portions of this message have been removed]
>
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