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Oppiliappan List Archive: Message 00132 Jun 2006

 
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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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