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          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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