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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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