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SrimatE Raamaanujaaya Namaha //
SrimatE Nigamaanta Mahaa Desikaaya Namaha //
SrIman! SrI Ranga Sriyam anupadravam anudhinam Samvardhaya/
SrIman! SrI Ranga Sriyam anupadravam anudhinam Samvardhaya//
KAvEri VardhathAm kAlE, kAlE varshathu vAsava: /
SrI RanganAthO jayathu Sri Ranga Sri cha VardhathAm//
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SRI RANGA SRI VOL.06 / ISSUE # 10 dated 01/30/05
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IN THIS ISSUE:
1.DESIKAMRUTAM
SRIMAD RAHASYA TRAYA SARAM
The Three Tenets-10
By Sri SADAGOPAN IYENGAR
(SRIKARYAM SWAMI OF SDDS & SRS)
2. ?TRIMURTIS?- IN NAMMAZHWAR?S TIRUVOIMOZHI- PART 6
(SRI N. KRISHNAMACHARIAR SWAMI OF CHICAGO)
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1.DESIKAMRUTAM
SRIMAD RAHASYA TRAYA SARAM
The Three Tenets-10
By Sri SADAGOPAN IYENGAR
(SRIKARYAM SWAMI OF SDDS & SRS)
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The Three Tenets-10


We have thus far seen the essential Nature, state of Existence and Activity 
of the three types of Sentient Beings and Non-sentient Matter-"Trividha chetana
achetana svaroopa stithi pravritti bhedam".



All the beings and substances described above (Isvara, Jeeva,Prakriti, 
Kaalam,Suddha Sattvam and the like) are, in their essential nature, Eternal.



A doubt may arise here. We see things undergoing destruction and ceasing to
exist. If this is so, how can they be called Eternal? Some of these items 
are said to be temporary or transient, because they undergo a change and assume 
a different form and condition than the one they were in before. After the 
change, they are called by a different name. For instance, when a pot is 
broken, we  say the pot has ceased to exist. However, it has ceased to exist 
only in the  form of the pot, while the broken bits and pieces continue to 
exist, now assuming  the name of "loshttam". Thus, nothing ever really gets 
destroyed fully, only undergoing changes in its form and name. It is thus that 
substances are  termed as Eternal. This is Eternality in Nature (Svaroopa 
Nityatvam).



There is another type of continuity, which some other things have, which 
makes for a Stream of Eternality ("Pravaahata: nityam"). The individual 
substances  may appear to exist no more, but as a stream, they form a 
continuous entity,  making them none the less Eternal. New states, similar to 
the ones that have ceased to exist, follow each other in quick succession 
without break, so as to form a stream of Eternity. If you look at a river or 
waterfall, the water at a particular point is never the same, being replaced 
constantly by a fresh  flow. However, to the onlooker, there appears to be no 
break in the river's flow, which represents the type of Eternality described 
above.



If you remember, we started with the Sri Ranga Gadya phrase, in which the
essential nature, existence and activity of the three types of Sentients and
Non-sentients was described to be dependent on the Lord--  "Svaadheena 
trividha chetana achetana svaroopa stitthi pravritti bhedam". What has been 
expounded  so far is the purport of the latter part of the phrase, beginning 
with  "trividha".

It is a tribute to Swami Desikan's capabilities as a Preceptor, that he has 
laid bare the bountiful wealth of purport in these seven words. The Acharya now
proceeds to elucidate the meaning of the first word, "Svaadheena".



No substance, Sentient or otherwise, can have an existence apart from the 
Lord and without His divine will. All substances exist, they act and they are 
of  a particular nature, all because the Lord wills them to be so. And as all 
of  them form the Isvara's body, they have too no existence distinct and 
different from Hs own. It is thus that all the three types of Sentient Beings 
and  Nn-sentient objects are said to be entirely dependent on Emperuman-

"Svaadheena trividha chetana achetana svaroopa stitthi pravritti bhedam"



Since everything and everybody is thus totally reliant on the Lord, the Lord
wishes all of them to be beneficial. Accordingly, all things and beings are
entirely beneficial to the Lord and to the inhabitants of Srivaikunttam.



If this is so, why should some things appear detrimental to some people? For
instance, cold water, though it is by nature beneficial, turns out to be
inimical to a person with a severe cold. Some others may meet their end due 
to fire or water. Some persons may develop hostility to us, apropos of nothing.
People, who are normally favorably disposed towards us, may turn against us 
at times. All these are due to our own Karma, which, in order to make us 
experience its effects, turns things or people against us.



Whatever be the attitude of outside agencies, one's own Atma is forever
beneficial to one. This is again due to the Lord's will. Since we imagine 
the body to be identical to the soul ("Deha Atma Bhramam"), even this 
troublesome body appears beneficial to us, mainly due to our Karma again, which 
keeps us steeped in ignorance. Since worldly things acquire an inimical nature 
to us due to our Karma, an aspirant for liberation should abandon all 
attachment to them.

For those who have attained Moksham, all things mundane are indeed 
beneficial, due to their having relinquished all baggage of Karma.



Anything we acquire with pride and possessiveness turns inimical to us: 
however, once we see everything as but aspects of the Lord's bounty, the very 
same  things turn beneficial to us.
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To Continue
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2. ?TRIMURTIS?- IN NAMMAZHWAR?S TIRUVOIMOZHI- PART 6
(SRI N. KRISHNAMACHARIAR SWAMI OF CHICAGO)
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tri-mUrti-s in tiruvAimozhi ? Part 6.

1.9.10: (9)

              neRRiyuL ninRu ennai ALum nirai malarp pAda?ngaL SUDi
              kaRRait tuzhAi muDik kOlak-kaNNa pirAnait-tozhuvAr
              oRRaip-piRai aNindAnum nAn muganum indiranum
              maRRai amararum ellAm vandu enadu ucci uLAnE.

Because we are not going through all the ten pASuram-s of this tiruvAimozhi, 
we will capture briefly the anubhavam that nammAzhvAr is having ? the 
anubhavam of mingling with perumAL with every indriyam of his, gradually and 
intimately.  BhagavAn has His relationship of different kinds with others, 
depending on who He is interacting with ? with His pirATTi?s as their 
Consort, with garuDa as His vehicle, with anantAzhvAn as His bed, with 
yaSoDa as His mother, etc.  AzhvAr is enjoying BhagavAn in every one of 
these ways, simultaneously.

Even though AzhvAr cannot have the direct samSlesham or embrace that the 
likes of guha and the gopa-s had in the rAma and kRshNa incarnations, still 
AzhvAr?s intense devotion is making it possible for AzhvAr to experience 
this samSlesham with kaNNan. This anubhavam is not given by bhagavAn all at 
once and in one sweep to AzhvAr, but is bestowed only gradually, in small 
steps at a time.  This guNa of emperumAn is described as ?sAtmya bhoga 
pradatvam? ? which can be roughly explained as ?giving the anubhavam of 
Himself to the devotee so that it can be fully enjoyed, gradually and in 
steps, such that the devotee is not overwhelmed by the experience, but can 
digest the anubhavam completely?.

This is like the mother who introduces her child to solid food very 
gradually, so that the child?s digestive system can adjust to the food 
gradually, or like the teacher who introduces the student to the difficult 
portions of any given subject gradually, instead of giving all the 
instruction in one step.  This is how bhagavAn gives the anubhavam of 
Himself to nammAzhvar, as described in this tiruvAimozhi.  AzhvAr first 
feels bhagavAn being all around him (ennuDaic cUzhal uLAnE ? 1.9.1), then 
coming closer to him (en arugil ilAnE ? 1.9.2), being with him (ennODu uDanE 
? 1.9.3), climbing to his waist just like getting on to yaSodA?s waist (en 
okkaliayAnE ? 1.9.4), getting into His heart and mind (en ne?njil uLAnE ? 
1.9.5), getting on his shoulders and giving him the anubhavam like garuDa 
(1.9.6), causing him to sing His greatness through his tongue (ennuDai nAvil 
uLAnE - 1.9.7), occupying his eyes with His Divine vision (en kaNNil uLAnE ? 
1.9.8), going to his forehead (en neRRi uLAnE - 1.9.9), and finally reaching 
nammAzhvAr?s head (1.9.10), thus enveloping nammAzhvAr in His anubhavam 
completely.

Another analogy given to describe this stepwise anubhavam is that of a 
person going to a river and taking bath ? by first stepping into water, then 
getting into the water up to the waist level, then up to the level of the 
neck, and finally taking a dip.

The One Who has thus pervaded nammAzhvAr in and out, and is occupying all 
his indriya-s and putting them totally and completely at His service and in 
His enjoyment, is none other than kaNNa pirAn who is worshipped by the one 
who has the moon on his head (Siva), the one who is four-faced (brahmA), 
indra, and all the other deva-s.  This is the gist of the current pASuram.

oRRaip piRai aNindAnum ? Siva who has the nascent moon on his head, and who 
would rather prefer to have Your Feet instead on his head (nirai malarp 
pAda?ngaL SUDi).

nAn-muganum ? The four-faced brahmA, whose four faces represent the four 
veda-s, which all sing the glory of Your Feet.

indiranum ? indra, the chief of all the deva-s.

maRRai amararum, ellArum vandu? and all the deva-s, and every one else.

nirai malarp pAda?ngaL SUDi ? wearing the Lotus Feet of kaNNa pirAn in their 
heads.

kaNNa pirAnait tozhuvAr ? They all worship kaNNa pirAn.

kaRRait tuzhAi muDik kOlak kaNNa pirAn ? This kaNNa pirAn wears the garland 
made of tulasi leaves in His head.

-          kaRRait tuzhAi ? the budding, fresh, green-looking tirut tuzhAi.  
Even if one decorates the Lord with dry tulasi leaves, their association 
with His head will make them look fresh and green.

vandu enadu ucci uLAnE ? This kaNNa pirAn, who is thus sought after by Siva, 
brahmA, indra, and every one else, voluntarily left them all and came 
(vandu) to me, surrounded me all around, climbed over me, took control of 
all my indriya-s, and is now seated on top of my head.
------------------------------------------------------------------------

2.2.2: (10)

                E pAvam paramE! Ezhulagum
                I pAvam aruLAl aLippAr Ar?
                mA pAvam viDa ararkkup piccai pei
                gopAla kOLari Er anRiyE.

In this pASuram, nammAzhvAr feels sad that there are still people around who 
cannot understand the truth about the Supreme Deity, and that he has to 
spend his precious time explaining the obvious, instead of spending his time 
in the full and uninterrupted anubhavam of emperumAn ( E pAvam paramE! ? O 
Lord! Why is it that You have entrusted me with this burden of revealing the 
obvious to all the people of this world ? that You are the Only Supreme 
deity, instead of fully spending my time enjoying You all the time?).

AzhvAr points out that gopAlan is the Only One who can eradicate in a 
fraction of a second, the enormous sins of this world that will normally 
take eons to overcome through normal expiation of the karma.  He gives the 
example of bhagavAn eradicating the brahma hatti dosham of Siva when Siva 
clipped off one of the heads of brahmA.  This is given in brahmANDa purANam, 
and is part of the sthala purANam for tirukkarambanUr.   The same incident 
is also assigned to badarikASrama in some accounts.

AzhvAr reinforces once more that gopAla KOLari is the only Supreme Deity, 
and He is the Supreme and only rakshakan or Protector.   Whenever brahmA or 
Siva get into any kind of problem, it is gopAlan who gets them out of their 
problems.   There are the two deities who get into problems again and again, 
and there is the One Deity who gets them out of these problems.  Of the two 
deities who get into trouble always, one goes and cuts the head of the 
other, and the other stands with his head cut off.  The third one (gopAlan) 
goes and saves them.  This being the case, why is it so difficult to 
identify who the Supreme Deity is?  This is AzhvAr?s message in this 
pASuram.

E pAvam! - nammAzhvAr starts this pASuram with ?E pAvam!?, expressing his 
sadness.   He is one who has attained divya j~nAnam, and is all set to enjoy 
the divine anubhavam of emperumAn.  And yet here he is, spending his time in 
things such as showing us all the difference between diamond and a mere blob 
of clay, that should be obvious to anyone.  So he is lamenting ? ?Why is it 
that it has fallen to my lot to have to ?prove? the obvious ? namely, that 
gopAlan is the Supreme Deity?.

paramE! ? This is interpreted as the samskRt word ?bharam? ? load.   As 
explained above, AzhvAr laments at the ?load? of proving the obvious, that 
he has to deal with.

ee pAvam Seidu ?  The word represented by the single letter pronounced ?ee? 
in tamizh means ?to destroy?.  ?ee pAvam Seidu? means ?destroying the sins 
(that have accumulated over several yuga-s)?.

Ezh ulagum ee pAvam Seidu aruLAl aLippAr yAr ? Who else (other than gopAla 
KoLari) can be merciful enough (aurLAl) to protect (aLippAr) all the seven 
worlds (Ezh ulagum) by destroying the sins (ee pAvam Seidu) accumulated by 
all these worlds over several yuga-s?  Note the word ?aruLAl? ? BhagavAn 
offers this protection to everyone out of His sheer kRpA.

GopAla KOL ari anRi ? But for the Mighty Lion that is gopAlan  (no one else 
can eradicate these huge accumulated sins over a fraction of a second).  KOL 
means ?strength?, and ?ari? refers to Lion.  The choice of the name 
?gopAlan? by AzhvAr in this pASuram is significant.  Even though He is only 
a cowherd boy in this incarnation, still He is the Protector of all the 
worlds nonetheless.   He has declared in the gItA ? aham tvA sarva pApebhyo 
mokshayishyAmi mA SucaH (18.66) ? ?I will release you from all sins.  Grieve 
not?.

Who is this gopAla kOL ari?

mA pAvam viDa ararkkup piccai Sei -  The same One who relieved Siva from the 
great sin (mA pAvam viDa) of brahma hatti dosham, by giving him alms (piccai 
Sei) when Siva committed the mahA pApam of brahma hatti doshsam by plucking 
one of the heads of his own father, brahmA.  In matsya purANam, we find that 
Siva himself declares that out of intense anger, his eyes became red, and he 
plucked the head of brahmA with the nail of his left hand.  This brahmA is 
none other than the father of Siva, and is known as loka ?guru (the guru for 
the whole world).  So what he did was mA pAvam ? Great sin.

This is one of the pASuram-s where AzhvAr?s message is straight and direct 
about who the Supreme Deity is, and where Siva and brahmA stand with respect 
to the Supreme Deity ? gopAla kOlari.
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To Continue
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