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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 # 21 dated 04/30/05
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Dear Bhagavatas:
IN THIS ISSUE:
1.      ATHIMAANUSHA STHAVAM OF SRI KOORATHAAZHWAN
Part 8:
SLOKAM 26: ?SUFFERING FROM SELECTIVE BLINDSPOT??
SLOKAM 27: ?A MISSED OPPORTUNITY!?
(ANBIL RAMASWAMY)
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2. VILAKSHANA MOKSHAADHIKAARI NIRNAYAM OF ERUMBIAPPA ?
Part 12
*?TWO KINDS OF ACHARYAS?
*?THE BLIND, DEAF AND DUMB ALSO GO TO HEAVEN!?
(ANBIL RAMASWAMY)
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3. ?TRIMURTI? - IN NAMMAZHWAR?S TIRUVOIMOZHI-
PART 15
(SRI N. KRISHNAMACHARIAR SWAMI OF CHICAGO)
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167 Regular issues have been released, so far besides several Special
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By Sri Srinivasan Sriram (ajiva_rts@xxxxxxxxx)
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Editor & Publisher, ?Sri Ranga Sri?
=================================================
1.      ATHIMAANUSHA STHAVAM OF SRI KOORATHAAZHWAN Part 8:
        (ANBIL RAMASWAMY)
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SLOKAM 26: ?SUFFERING FROM SELECTIVE BLINDSPOT??

Tvam dakshiNasya nivasan udadhEstaTEpi
dooraantarOthara payOdhi mahaantarEpE /
daityaan nijaika sara paaraNayan, kim Etaam
lankaam sthitO atra kurushE na kila sma bhasma??

?Stationed on the shores of the vast seas in the far south, how come you 
were able to direct a single arrow at the Northernmost seas to feed it with  
the lives of some demons living there and yet you could not reduce to 
cinders the city of Lanka  that was so near at hand??

NOTES:

?       When the Ocean king did not heed his prayers to help even after Sri 
Rama 
did ?pratisayanam?, Sri Rama got so mad at the Ocean king that he invoked 
fire weapon ?agni astra? swearing to dry up the waters of the ocean. At that 
moment, the Ocean King came along with his wives and pleaded to be excused 
and surrendered to Sri Rama.
Prithivee vaayur aakaasam aapO jyOtis cha Raaghava/
svabhaavE soumya tishTanti saaswatam maargam aasritaa://
?       While Sri Rama was prepared to excuse, he told him that once drawn, his 
arrow cannot go in vain without hitting a target and asked him where to 
direct his arrow.
?       The Ocean king seized on the opportunity and replied that there were 
quite 
a few of his enemies who were encroaching his domain in a place called 
?drumagulyam? in the northernmost corner of Bhaaratavarsha and they were 
tormenting him along with demons known as ?dasyus? and ?aabheeras?.
?       Sri Rama agreed and directed his arrow towards them and decimated them. 
Due to the extreme heat of the agni astram, that portion of sea got dried up 
and became a desert called ?marukaantaaram?.
?       Sargam 22 of Yuddha khaaNDam  describes this incident and even mentions 
how a spring called ?VriNa koopam? appeared wherefrom water spouted from the 
parched ground.
?       Swami Desika mentions this incident in his ?Abhaya Pradaana Saarm? and 
says that since the Ocean king surrendered and the Lord is compassion 
incarnate, he directed the arrow against the enemies of the Ocean king like 
diverting the sins of Prapannas towards those inimical to them.
?Samudrathaik kurithu toDutha ambai samudra abhimaani purushan 
saanutaapanaai saraNaagatan aagaiyaalE - dvishattugaL pakkalilE aasritar 
uDiaya paapa krityathai EriDum kaNakkilE samudra virOdhigaL aana paapishTar 
pakkalilE Evinaar?
?       It is clear, therefore, that it was Ocean king who really surrendered 
to 
Sri Rama and not the other way about. What Sri Rama did was just a 
?pratisayanam? as already indicated.
?       ?This has exposed your Paratvam? says Azhwaan and asks Sri Rama
?Were you suffering from selective blind spot that you could not see your 
own enemy who was very much near at hand at Lanka and whom you could have 
finished then and there? Obviously, your antics in constructing a bridge 
with the help of the monkey battalion for crossing the seas was a ?make- 
believe? and a drama. Who are you trying to fool??
?       This is akin to the preposterous coronation of VibheeshaNa while on 
this 
side of the ocean with an unconquered enemy very much in power at the other 
shore.
?       Swami Desika links the two events in his SaraNaagati Baashyam.
?jeevatyapi mahaabalE RaavaNE agarOpya langghitE vibheeshanam abhishinchataa 
darsitO ayam guNa:/ (StOtra Baashyam)
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SLOKAM 27: ?A MISSED OPPORTUNITY!?

Yat taadrusa aagasam arim Raghuveera veekshya
Visramyataam iti mumOchitha mugdam aajou //
kO ayam guNa: katarakOTi gata: kiyaan vaa
kasya sthutE: padam ahO! batha kasya bhOOmi: //

?Oh! Scion of the Raghu Vamsa!  RaavaNa had done such immense and 
indescribable harm to you. Yet, when he stood before you crestfallen, having 
lost all his weapons (Nir aayda paaNi), you let him off saying ?Take rest 
and come tomorrow fully prepared?. What is this quality of yours? How can it 
be described?

How could it be measured? How could it be praised adequately? Who can 
exhibit such a quality? For me, it looks as if you have missed a golden 
opportunity?

NOTES:
?       When Ravana stood before Sri Rama totally desolate and helpless, having 
lost all his weapons in the battle, Sri Rama addressed him
?You are very tired, down and out today. I do not wish to dispatch a 
defenceless person to the abode of Yama. Come back tomorrow fully armed and 
ready to fight. Then you will witness my real prowess?
?Tasmaat parisraanta iva vyavasyan na tvaam sarair mrityu vasam nayaami /
Gachcha anujaanaami raNaarditastvam pravisya raatrinchara raja!lankaam// 
aaswaasya niryaahi rathee cha dhanveee tadaa balam drakshyatsi mE 
rathastha://?
?       Azhwaan wonders in what category such a quality can be classified.
The Lord?s qualities are classified into two categories:
1.      Those that inspire one to seek refuge in Him. These are called ?Asraya 
guNas?. These include Souseelayam, Vaatsalyam, Soulabhyam etc
2.      Those that are employed in affording due protection to one who has so 
surrendered. These are known as ?RakshaNa guNas?. These include Jnaana, 
Sakti, Balam, tEjas etc.
Yat taadrusa aagasam
?       When referring to Kaakasura, ALavandaar felt his crime was 
unmentionably 
serious ? ?Raghuvara! Yad abhoot tvam taadrusO Vaayasasya? Azhwaan here 
seems to imply that RavaNa?s crime was worse. Hence, he uses the word 
?taadrusa aagasam? (That kind of crime)
Mugdam
?       The word means Bewildered, flabbergasted, stupefied etc. That was the 
condition of RaavaNa in the situation. He was totally nonplussed and dazed 
at the valor of Sri Rama.
Thum vihvalantam prasameekshya Raama:/
Thum nirvishaaseevisha sannikaasam saantaarchisham
sooryamiva prakaasam//
Gatasriyam krita kireeTa kooTam brahmadaNda
prakaasaanaanaam vidyut sadrusa varchasaam/
smaran Raaghava baaNaanaam vivyathE RaakshasEswara: //

kO ayam guNa:
?       What kind of quality is this? Asks Azhwaan.
Swami Desika answers: ?KaruNa kaakutstha:?

What is ?KaruNa??
Swami Desika explains in ?Dvaya Adhikaara? of his ?Srimad Rahasya Traya 
saaram?:
?Parama kaaaruNikatvam aavadu ? svaarttha nirapEkshaiyaana para duhka 
niraakaraNEchai. Idu anantha aparaadangaLai uDaiyavargaLaiyum ?mitrabaavEna 
samopraaptam, yadi vaa RaavaNa svayam? engirapaDiyaalE oru vyaaja 
maatrattaalE Kshamikkum engira teLivukku uruppaam?

?However serious the crime, if the offender falls at His feet, He will be 
quick to overlook the faults and grant pardon instantly. Did he not say 
?when one comes to me declaring oneself to be my friend, I will afford 
protection, even if it were RaavaNa himself?

kiyaan vaa
?       As Swami Desika would say ?uNDadu urukKaaTTaadE vayiru dhaariyaai? ? 
The 
Lord would ignore all faults as if there was ?no fault? at all and hasten to 
protect. It would therefore be impossible to measure the extent of his 
mercy? - Azhwaan seems to imply.

kasya sthutE: padam ahO!
?       Who can do justice in praising this quality? None.
?       ?Even a microscopic fraction of the quality cannot be fully described 
even 
if the four faced Brahma were to attempt to praise with a million mouths and 
for the entire duration of his lifetime and in sound disposing state of mind 
and mental alertness? -  says Varaaha PuraaNa:
Chatur mukhascha aayu: yadi kOTi vaktrO bavEta nara: kvaapi visuddha 
chEtaa:/
Sa tE gUNaanaam yutaikam amsam vadEnnavaa dEva vara praseeda //

batha kasya bhOOmi:
?       Leave alone the attempt to praise. Can anyone know for sure the extent 
or 
the depth of this quality? - wonders Aazhwaan.
?       The implication is that if Sri Rama were not Paramaatma, there is no 
way 
to explain this unique forgiveness.
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To Continue
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2. VILAKSHANA MOKSHAADHIKAARI NIRNAYAM OF SRI ERUMBIAPPA
Part 12
*?TWO KINDS OF ACHARYAS?
*?THE BLIND, DEAF AND DUMB ALSO GO TO HEAVEN!?
(ANBIL RAMASWAMY)
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Swami Desika lists two kinds of ?nishTa? ? in doing Prapatti, vide 
?Adhikaari Vibhaaga Adhikaara? of his ?Srimad Rahasya Traya Saaram? viz . 
?ukti nishTa? and ?Achaarya nishTa?
?       ?Ukti nishTa? means ?(performance done as told). In other words, by 
repeating the mantra as advised by the Guru.
?       ?Achaarya nishTa? means, where the Sisya is unable or incapable of 
repeating the mantras ?as told?. Such a one may request his Achaarya to 
help, who acceding to the request performs Parapatti and prays to the Lord 
on behalf of the Sishya without the Sishya repeating the mantra himself.
?       (IT MAY BE NOTED THAT NO OTHER METHOD IS RECOGNIZED AS BEING EFFECTIVE. 
MORE ABOUT THIS LATER)

SRI ERUMBNIAPPA STRICTLY FOLLOWS THESE GUIDELINES OF SWAMI DESIKA AND NAMES 
THE TWO CATEGORIES AS RELATING TO THE ACHAARYAS, NAMELY, ?GHATAKA BHOOTAS? 
AND ?UPAAYA BHOOTAS?

?       ?GhaTaka bhootas? are those who put to a strict test the 
would-be-Sishyas 
as to their fitness for initiation by observing their conduct, scrutinizing 
their character and the genuineness of their interest in learning. Only 
after satisfying themselves on these aspects, they will teach them to 
receive the mantras leading to the feet of the Lord.
?       This corresponds to Achaaryaas who administer ?Ukti nishTai? to the 
Sishyas, as described by Swami Desika. In other words, they utter the 
mantras fist and make the Sishyas repeat the same ?as instructed? (ukti)
?       ?Upaaya bhootas? are those Achaaryas who take pity on Sishyas who are 
disabled like being blind, deaf, and mute etc or otherwise incapable of 
learning - being mentally challenged. If these exhibit real yearning to 
attain the feet of the Lord despite their deficiencies (i.e) not being fit 
to receive initiation through ?ukti nishTa?, the Achaaryas take upon 
themselves the responsibility of uttering the ?Surrender mantra? for and on 
their behalf and take them to the feet of the Lord.
?       This corresponds to ?Achaarya nishTa? mentioned by Swami Desika.
?       An instance of such an ?Achaarya nishTa? is illustrated in the life of 
Emperumaanaar. One day, a boy who was deaf-mute prostrated before 
Emperumaanaar with great devotion. Emperumaanaar was moved by the pitiable 
condition of the boy. By sign language, he bade the boy to touch the 
Achaarya?s feet with his fingers and place the fingers on his own chest. 
Thus, symbolically, he placed his feet at the heart of the boy, uttered the 
?SaraNaagati Mantra?. Koorathaazhwaan who was witnessing this exclaimed: 
?Fie on me! I have spoiled my life by being born in ?koorakulam?, learning 
Saastras. If only I had also been born deaf and mute, my Achaarya?s feet 
would have reached for me instead of my beseeching them! How unfortunate to 
have missed this opportunity!? This shows the efficacy of ?Achaarya nishTa?
================================================
MY COMMENTS:
?       Besides the above two, some cite another kind of ?nishTa?. It refers to 
the rare cases in which highly evolved souls with utmost rectitude in their 
aachaarams and anushTaanams resort to self-surrender. This is called ?Sva 
nishTa?. Those who do this are called ?Svayam Achaaryas?
?       In fact, however, this term is an oxymoron. One cannot be one?s own 
Achaarya.
?       We can boldly say that in modern times there can be no real ?svayam 
aachaaryas? at all.
?       I know of a family, members of which boast themselves ?Svayam aachaarya 
purushas?. The irony is that the senior most living member of the family who 
is supposed to set an example in rectitude of personal conduct and 
character, was known to be ?sober and saner? only when he was undera  full 
load of booze. How could he perform ?SvanishTa? for himself and how any of 
his juniors in the family resort to him for ?Achaarya nishTa??
=================================================
?       Whether one is endowed with all the faculties in full bloom or whether 
one 
is suffering from any physical disabilities as mentioned above, the bottom 
line is that ?Achaarya Sambandam? can be effective ONLY IF ONE IS CAREFUL TO 
PRESERVE ONE?S PERSONAL CONDUCT ABOVE BOARD.
?       MERELY CITING ?ACHAARYA SAMBANDAM? BYR INVOKING THE NAMES OF BHAGAVAD 
RAMANUJA OR ANY ACHAARYA FOLLOWING HIM INCLUDING CONTEMPORARY ONES, WILL BE 
OF NO AVAIL IN THE ABSENCE OF THE ABOVE RECTITUDE IN THE POST ?PRAPATTI? 
PERIOD.
?       In fact, any lapses in this regard will represent so many obstacles in 
one?s journey to mOksham.

What are these obstacles? Sri Erumbiappa explains:
The obstacles are none other than doing things prohibited in the Saastras.

In brief, they are ?
1.      Ego and possessiveness (ahmakaara and mamakaara).
2.      Inflicting pain (physical or mental) on all living beings.
3.      Indulging in slander against fellow beings.
4.      Praising others for securing material gains.
5.      Entertaining lustful thoughts towards women in general and spouses of 
others in particular.
6.      Stealing, theft etc.
7.      Consuming foods forbidden in the Saastras.
8.      Worshipping petty deities (kshudra dEvatas)
9.      Adopting means other than those sanctioned in the Saastras.
10.     Bhagavat, Bhaagavata and Achaarya apachaarams.

?       ALL THESE WILL STRIP ONE OF THE EFFICACIES OF ACHAARYA SAMBANDAM. EVEN 
ACHAARYA SAMBANDAM CANNOT SAVE ONE FROM THE EVIL EFFECTS (PRATIKULAMS) OF 
THESE PROHIBITED ACTS.

AN OBJECTION:

It is said that Siddhas make an alchemy called ?rasaguLigai? which can turn 
base metals into gold. And, we know, it can be used to make any weapon like 
knife. Whether it is knife used for cutting the tail of a cow or plucking 
Dharba grass, once it gets in touch with the alchemy, it turns into gold. 
Likewise, whether one is absolutely virtuous or absolutely vicious by 
practicing the ?pratikulams?, one can be redeemed by contact with a 
?sadaachaaryan?.

ANSWER:
?       In the above example, the knife is an insentient object. The sin 
arising 
out of cutting the cow?s tail does not attach to it but accrues to the one 
who uses it for this purpose. Therefore, the alchemy turning it into gold 
does not prove anything.
?       Similarly, only if the Sishya dedicates his body and soul, subordinates 
them to the will of the Achaarya without claiming any thoughts or action 
and, in fact, acts like an insentient object totally dependent on the 
Achaarya, he will be rid of all his deficiencies like lack of right 
knowledge and right conduct and reach salvation through Achaarya Sambandam.
?       When one does not attain the above state of mind, Achaarya Sambandam 
can 
do nothing to redeem him.
?       Koorathaazhwaan was a model Achaarya and a model Sishya.
A politician by name Veera Sundara PaaNDiyan became his Sishya. He also 
served as a Minister and chief priest of the ChOzha king. When he 
reconstructed the rampart walls of Srirangam, he ignored the advice of 
BhaTTar and demolished the house of ?PiLLai piLLai Azhwaan?. Can there be a 
greater disrespectful behavior? Unable to bear the ill treatment, BhaTTar 
retired to TirukkOshTiyur for a while. Veera sundaran fell terminally ill 
and died an ignoble death. In spite of being the disciple of Azhwaan, 
because of his evil deeds of ?Bhaagavata apachaaram?, he came to grief.
?       Even the Achaarya Sambandam with Koorathaazhwaan could not come to his 
rescue. It is learned that Andal, Koorathaazhwaan?s wife expressed her 
sorrow at the fate of Veera Sundaran. This clearly shows that merely 
bragging about Sadaachaarya sambandam, will not help a Sishya who indulges 
in evil ways and blemish-full conduct (duraachaara).

?       THIS EMPHASIZES THE NEED TO DO INTROSPECTION CONSTANTLY TO MONITOR 
ONE?S 
OWN DAY TO DAY CONDUCT BEING ON THE RIGHT LINES, LEST ACHAARYA SAMBANDAM 
SHOULD GO WASTE.

ANOTHER OBJECTION:

There is Saastra authority that says whether one is of good or evil 
character, once he gets to do service at the feet of a sadaachaarya, he 
becomes emancipated.

achEpi anachyEpi sareeri vargE
srEyas karee sad guru paada sEvaa/
samith bhaaga chchEtaka sustra yugmE
rachEna haimee karaNam samaanam //

ANSWER:
The state of impurity or blemish in character here refers to the state 
BEFORE getting into the service of the Guru. It does not refer to 
continuance of such reprehensible behavior EVEN AFTER getting to serve the 
Achaarya. If the surrender to the Achaarya were genuine, there will be no 
occasion for the continuance of such behavior because all ?paapams? right up 
to the point of surrender would already have been obliterated by virtue of 
the surrender.

?       A SlOka says that the sinful Kshatrabandu and the virtuous PuNDareeka 
became ?muktas? by their surrender to their Achaaryas.
PaapishTa: KshaTrabandus cha PuNDareekas cha puNyakrit/
Aachaaryavathayaa muktou tasmaat achaaryavaan bhavEt//

?       This refers to the stage BEFORE securing the blessings of the Achaarya. 
If 
a person indulges in such bad behavior even AFTER ?Achaarya Sambandam?, it 
only means that such surrender was not genuine and the sambandam itself gets 
nullified.
?       Periyavaachaan PiLlai confirms:
?Jnaanampirappatarkku munbuLLa vidaam sollugiratu;
munbu seyyilum inda jNaanam piranda pinn sambhaviyaadu?

?       So, no way would one indulge in evil ways in the  belief that one has 
?Achaarya sambandam?. THIS IS ONLY DELUDING ONESELF BECAUSE THE MOMENT ONE 
INDULGES IN SUCH BEHAVIOR IN WORD, THOUGHT OR DEED, THE EFFICACY OF ACHAARYA 
SAMBANDAM IS JEOPARDIZED.
?       TirukkOshTiyur ambi, therefore, observed ?
?prapannanukku Samsaara bheejam nasikka vENum?
?       ?Samsaara bheejam? here means the sense of ?I-ness? and ?mine-ness? 
that 
are the root causes of the cycle of births and deaths.
?       That is the reason why our great Achaaryas in spite of their lofty 
?holiness? often gave expression to their ?lowliness?
?       Nammaazhwaar says:
?neer mumadu enru ivai vEr mudal maaithu irai sErmin?

?       Though he was a great Jnaani without any blemish whatsoever, he was 
scared 
whether he might fall from his lofty character due to sheer connection with 
?sareeram? which is the cause for such fall.

?       That is why, he exclaimed:
?yaanE, EnadE enru irundEn?
?aavi thigaikka aivar kumaikkum sitrinbam
paaviyEnaip ?pala nee kaaTTI paDUppaayO
taavi vaiyam koNda tadantaamaraikatkE
koovikkoLLum kaalam kurudaatO??
?Will not the time of your calling me back to your feet shorten??

?       ALavandaar in his StOtra Ratnam is scared of such obstructions 
(Pratikulams) and pleads to the Lord to remove such obstacles:
?amaryaada: Kshudra: nripasoo:
Asubayaspadam api
Anichannapi Evam kripayaa tvamEvaiva
Evam bhootam DharaNee dara mE sikshaya man://

?       MaNavaaLa MaamunigaL also plead pathetically in his Yathiraaja Vimsati:

Sabdaadi bhOga ruchiranvahamEda dEha
Vritayaa pasu: naavapa:
duhkaaavahOham anisamtava
sabdaadi bhOga vishayaa ruchira madeeyaa
nashTaabhavat iha bhata dayayaa yatheendra!?

?       FROM THIS IT CLEAR THAT BHAGAVAD SAMBANDAM AND SADAACHAARYA ABHIMAANAM 
WILL BE NEUTRALIZED, WORTHLESS AND CANNOT SAVE, IF ONE INDULGES PER SE IN 
REPREHENSIBLE CONDUCT. (PRATIKULAM)
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To Continue
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3. ?TRIMURTI? - IN NAMMAZHWAR?S TIRUVOIMOZHI-
PART 15
(SRI N. KRISHNAMACHARIAR SWAMI OF CHICAGO)
(Part 14 appeared in SRS Vol.6.18 dated 04/13/05)
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3.6.2 (24):

mUvar Agiya mUrtiyai mudal mUvarkkum mudalvan tannai
cAvam uLLana nIkkuvAnai taDam kaDal kiDantAn tannai
dEva dEvanai ten-ila?nkai eri ezhac-ceRRa villiyai
pAva nASanai pa?ngayat taDam kaNNanai paravuminO.

AzhvAr is unequivocally identifying the sole object of worship ? taDam kaDal 
kiDantAn tannai (He Who lay in the Milk Ocean), ten ila?nkai eri ezhac ceRRa 
villiyai (Lord rAma, who is an incarnation of Lord vishNu), pa?nkayat taDam 
kaNNanai (One Who has beautiful lotus-like eyes ? again a reference to Lord 
vishNu).  He points out that this same bhagavAn is ?mudal mUvarkkum 
mudalvan? ? The Lord of the three primary devatA-s, and the Creator of these 
three ? referring to brahmA, rudra and indra.  He is deva devan ? The Lord 
of all the gods.  Thus, the message of the pASuram is clear and unambiguous 
with respect to the topic of our write-up ? namely who is considered by 
nammAzhvAr as the One and Only Supreme Deity to be worshipped.  Now, we will 
see the beautiful anubhavam-s contained in this pASuram.

mUvar Agiya mUrtiyai ? He Who is the cause of the tri-mUrti-s.  In one 
interpretation, this can be taken to be a reference to brahmA, vishNu and 
rudra.  If it is asked how Lord vishNu can 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 ? with no other Lord over 
Himself), He is also the cause of Himself, since there is no other cause for 
Him.

Alternately, the reference to ?mUvar? here 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, 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 
can?t comprehend the truth embedded here.  It is common for us to hear 
statements like:  ?Don?t take tarrow root, it is vAyu?, ?Take tomatoes, it 
is all blood?, we all know that neither the root is vAyu, nor the tomato- 
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 these examples.  
The same logic applies when it is said that the Lord became the three 
mUrti-s ? namely, 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.  ?SAvam? here refers to all sins such as 
the curses and other difficulties that the different deva-s incur.  Examples 
are the difficulty that brahmA was in when he ended up losing the veda-s to 
the asura, the curse which rudra incurred 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.   In all these 
cases, Lord vishNu had to intervene and rescue those who were in trouble.  
Thus, He is referred to here as ?SAvam uLLana nIkkuvAn?.

taDam kaDal kiDantAn tannai ? He Who is lying in the Milky Ocean.   BhagavAn 
is lying in the Milky Ocean, in easy access of these deities (deva-s), so 
that He can be accessed by them whenever they need help.  If bhagavAn were 
to remain only in SrIvaikunTham, the deva-s won?t be able to access Him 
because of their karma-s.  This is one more example of bhagavAn?s 
saulabhyam, or being easily accessible.

ten ila?nkai eri ezhac ceRRa villiyai ? This is a reference to the Lord rAma 
incarnation, and is an example of where He was accessed by the deva-s for 
assistance as He was reclining in the Milky Ocean.  He carried His bow and 
arrow and performed His function of assisting the deva-s, under 
circumstances in which even the likes of agni (fire) were afraid to rise 
against the cruel rAvaNa.  Lord rAma went wherever He wished in la?nkA with 
the power of His bow, and destroyed the evil forces of rAvaNa.

pAva nASanai ? He Who is the remover of sins.  The very meditation on 
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:  ?pAvanaH sarva 
lokAnAm tvameva raghunandana? ? O Lord rAma! You are verily the Purifier of 
all the worlds.  Also recall the nAma-s ?pAvanaH, pApa nASanaH?, etc. in SrI 
vishNu sahasra nAmam.

dEva dEvanai ? He Who is the Lord of all the deva-s.  He who is the One and 
Only Supreme Lord.

pa?nkayat taDam kaNNanai paravuminO ? 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 
? 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 
identify the Supreme Deity.

In his tAtparya ratnAvaLi, svAmi dESikan keys in on the words ?pAva nASan? 
for special emphasis in this pASuram.  SrI uttamUr svAmi links this to Lord 
rAma?s incarnation, which is also described in this pASuram by nammAzhvAr.  
Lord rAma set an example for all time to come, on the disciplined observance 
of the varNASrama dharma-s.   Lord rAma?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 ?pAva nASan?.   One message to take from this pASuam is 
that contemplation on Lord rAma?s exemplary life in this world will lead to 
the removal of all our sins.

Another emphasis in this pASuram is bhagavAn?s saulabhyam or ease of 
accessibility through devotion.   This is brought out by the epithets ?SAvam 
uLLana nIkkuvAn?, ?taDam kaDal kiDantAn? etc. in the pASuram
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