tAtparya ratnAvaLi - Submission 69 - Slokam 24 Part 5, tiruvAimozhi 2.2, pASuram 2.2.10 and Summary.

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SrImate Ra'nga RAmAnuja MahA DeSikAya namaH.

tAtparya ratnAvaLi - Submission 69 - Slokam 24 Part 5,

tiruvAimozhi 2.2, pASuram 2.2.10 and Summary.

 

 

 

o pASuram 2.2.10:

 

'kaLvA! emmaiyum Ezh ulagum nin uLLE tORRiya iRaiva!' enRu

veL ERan nAnmugan indiran vAnavar puL Urdi kazhal paNindu EttuvarE.

 

veL ERan nAnmugan indiran puL Urdi kazhal paNindu 'kaLvA! emmaiyum Ezh

ulagum nin uLLE tORRiya iRaivA!' enRu Ettuvar - The one who has the

white bull as his vehicle (Rudra), the four-faced BrahmA (nAnmugan),

indra the Chief of deva-s, and all other gods prostrate at the feet of

the One who has garuDan as His vehicle (VishNu), and praise Him by

saying: " You are the Supreme Lord who created all of us as well as the

worlds we live in, and You are the Cheat who goes around in Your

incarnations, acting as if You are subservient to us, and thus cheat us

of our position of servitude to You! "

 

There are stories in purANa-s that we encounter, where BhagavAn in His

incarnations, goes and prays to Rudra and 'gets His wishes fulfilled'.

He indeed puts on that show in His incarnations, as revealed by the

likes of Rudra in instances such as the bANAsura incident, the

ghaNTAkarNa incident, etc. For those who still have doubt as to who

the Supreme Deity is, AzhvAr reveals in this pASuram that the same

deities - Rudra, BrahmA, etc., whom some people mistakenly consider the

supreme deities - declare loudly and clearly that they are not the

supreme deities, and that Lord VishNu is their Lord and the Supreme

Deity. At least that should convince the otherwise mistaken folks,

says AzhvAr.

 

SvAmi DeSikan captures the gist of this pASuram with the words '

rudrAdi stutya lIlam' - He who puts on the leelA-s where He ends up

being worshipped by Rudra, BrahmA, indra, etc., - veL ERan nAnmugan

indiran vAnavar puL Urdi kazhal paNindu EttuvarE. The words 'nin uL

tORRiya' reveal that He is the Cause of all including BrahmA and Rudra;

'iRaivA! " reveals that He is their Lord and the Supreme Deity, and

'Ettuvar' reveals that these are the very words of these deities

themselves.

 

More details on this pASuram can be found in the write-up under the

series 'tri-mUrti-s in tiruvAimozhi'.

 

Summary:

 

Thus, AzhvAr reveals that BhagavAn's incarnations in this world, among

us, in human forms, are endowed with all His Glory undiminished, just

as in SrI VaikunTham. BhagavAn's 'lalita uttu'nga bhAvam' - His guNam

of presenting Himself as simple, easily accessible, etc., in His

incarnations amongst us - even though He is the Supreme Being with all

His infinite kalyANa guNa-s in these incarnations - is revealed by

AzhvAr through the following ten examples in this tiruvAimozhi:

 

1. He took incarnation amongst us with all His Glory as KaNNan (2.2.1)

2. He is the One who protects the other deities such as Rudra whenver

they get into difficulties and need His protection - such as removing

the curse of the Brahmahatti dosham on Rudran (2.2.2)

3. He took the vAmana incarnation in which, while short in form to

start with, He grew to take the trivikrama incarnation where He

measured all the three worlds with His foot, and blessed BrahmA and

Rudra by the touch of His feet just as He blessed all the other jIva-s

without exception. (2.2.3)

4. BhagavAn created BrahmA first, and then give Him the knowledge and

the power to create Rudra and the other great deities; He is the only

Supreme Deity, and fit to be worshipped. (2.2.4)

5. Our Lord is the One who has all the knowledge and the power to

create all the great gods and everything else by His mere will and

without any other accessories, as evidenced by the beautiful lotus-like

reddish eyes that befit His Supreme Lordship, and that can remove the

sins of all by His mere sight. (2.2.5)

6. BhagavAn is sarveSvaran - the Only Supreme Deity, because He is the

only One who has the absolute and infinite knowledge to contain all the

worlds in Himself at the time of the deluge and then recreate them in

His next cycle of creation - (2.2.6).

7. He is also sarveSvaran because He is deep as an ocean - samudra iva

gAmbhIrye - in His divine acts that are beyond the comprehension of

anyone. (2.2.7).

8. BhagavAn alone is sarveSvaran because He, having created everything

in all the three worlds, has His mind constantly set on protecting all

His creation, just as a mother who gives birth to a child considers it

her duty to protect the child that she gave birth to. (2.2.8)

9. He alone is sarveSvaran, who takes incarnations amongst us for the

sole function of Protection, though He is also responsible for the

other two functions - Creation and Destruction, as aids to His main

purpose of Protection (2.2.9)

10. If none of the above is sufficient to convince some doubters, these

deities - Rudra, BrahmA, and all the other gods - whom some people

mistake as supreme deities, themselves praise Him as the Only Supreme

Deity, their Lord, and their Cause and Creator; at least the words of

Rudra and BrahmA themselves should convince anyone that BhagavAn is the

Only Supreme Deity.

 

-dAsan kRshNamAcAryan

(To be continued)

 

 

 

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