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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 # 26 dated 09/08/05
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IN THIS ISSUE:
1.      ATHIMAANUSHA STHAVAM OF SRI KOORATHAAZHWAN
Part #10 (The previous Part 09 appeared in Vol.6.22 dated 5.12.05)
SlOkam 31
(ANBIL RAMASWAMY)
2.      VILAKSHANA MOKSHAADHIKAARI NIRNAYAM OF SRI ERUMBIAPPA
Part #14 (The previous Part 13 appeared in Vol.6.22 dated 05.12.05)
(ANBIL RAMASWAMY)
3.      FROM MAHBHARATA
?YAKSHA PRASNAM?
Part #   57 (The previous Part 56 appeared in Vol.6.20 dated 04.22.05)
PRASNAM # 124
(M.K.RAMASWAMY IYENGAR RETD. SENIOR OFFICER OF GOVT. OF INDIA)
4.      ?TRIMURTI? - IN NAMMAZHWAR?S TIRUVOIMOZHI-
PART #17 (The previous Part 16 appeared in Vol.6.22 dated 05.12.05)
(SRI N. KRISHNAMACHARIAR SWAMI OF CHICAGO)
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1.      ATHIMAANUSHA STHAVAM OF SRI KOORATHAAZHWAN
Part #10 (The previous Part 09 appeared in Vol.6.22 dated 5.12.05)
SlOkam 31
(ANBIL RAMASWAMY)
----------------------------------------------------------------------
EMPATHY PAR EXCELLENCE

Slokam 31:
yE dharmam aacharitum abhyasitum cha yOgam
bhOddhum cha kinchana na jaatvadhikaara bhaaja: /
tEpi tvad aacharita bhootala bandha gandhaath
bhandhaadikgaa: paragatim gamitaas truNaadhyaa: //

??Oh! Lord! The humble blades of grass of the flora and the pettiest 
creature like the ants of the fauna have absolutely no chance to acquire any 
knowledge, much less the knowledge pertaining to the Tattvas (Jnaana yOga) , 
nor could they do any devotional service (BhaktiyOga). This being so, how come 
even they were freed from the shackles of Karma? Is it not because they were 
born at the place and time when you appeared on earth as Sri Rama and you made 
this a pretext to grant them the highest state of bliss??

COMMENTS:
Dharmam aacharitum:
Here Dharmam refers to ?KarmayOgam? KarmayOgam means the performance of the 
nitya and naimittikaa duties laid down in the Saastras without any 
consideration for fruits thereof. This includes dEvaarchana, tapas, 
theerthayaatra, daana, yagjna etc. In essence it points to the propitiation of 
the Lord as mentioned in the slOkam ?

?yE cha vEdavidO vipraa: yEchaadhyaaTmavidO janaa: /
tE vadantti mahaatmaanam krishNam dharmam sanaatanam?

bOthum kinchana:
This refers to Jnaana yOgam

Abhyasiyum cha yOgam:
-       The yearning to understand the Lord clearly is called BHAKTI.
-       When this Bhakti becomes intense; it leads to a stage where the subject 
is irresistibly drawn towards the continuous and ceaseless meditation on the 
Lord in the firm faith that the self is the slave of the Lord who is its 
master. This stage is called PARABHAKTI.
-       This Parabhakti when it matures to a stage where the subject cannot 
bear anymore delay in reaching the Lord and serve him eternally, it is called 
PARAJNAANAM.

Can a blade of grass or similar soul ever hope to go through all these stages? 
Did not KrishNa say-

anEka janma samsiddhah bahooonaam janmanaam ante
Jnaanavaan maam prapadhyatE /
janmaantara sahasrEshutapO dhyaana samaadhibhih
naraaNaam ksheeNa paapaanaam krishNa bhakti: prajaayate//
?It is only due to meritorious deeds done over innumerable lifetimes when the 
baggage of sins is emptied out, can a sentient being reach this stage of 
achieving KrishNa bhakti?.

So, when these humble creatures are incapable of any of these stages, what 
could be the raison d?etre for them to reach the high heavens ? wonders 
Azhwaan. And, he arrives at the following conclusion.

Tvad aacharita bhootala bandha gandhaath:

?It is because of being at the place and at the time sanctified by your 
presence? says Azhwaan.

Sage Vaalmiki while describing ChitrakooTam and  when Sage Veda Vyaasa 
referring to Gomanta hills make it clear that merely residing in a place 
sanctified by the Lord in his Vibhava avataara is sufficient to bestow utmost 
merit that can take one to the highest heavens.

Yatra NarayaNO dEva: paramaatmaa sanaatana; /
Tath puNyam tath param brahma Tath theertham Tath tapOvanam?
(MB Theerthayaatra Parvam).

It will be seen that Swami Desika also lists the various places fit for a 
Prapanna to live in the ?Sthaana visESha Adhikaaram? of Srimad Rahasya Traya 
Saaram.

MudaliyaaNDaan cites a beautiful anology in this connection which Swami Desika 
quotes in Adhikaari Vibhaaga Adhikaaram of SRTS.

?Oru malaiyininrum oru malaiyilE taavum simha Sareerathil jantukkaLaip pOlE"

Sri Bhaashyakaarar samsaara langhanam paNNa avarODu uNDaana kuDal 
tuvakkattaalE naam UtheerNar aavOm?

There is a subtle point to note in this statement. It is the creatures that 
clung to the body of a lion AT THE POINT OF TIME when it jumped over from one 
mountain top to another, and they could do so without making any effort on 
their part.

CONTRARY TO THE CLAIM OF SOME, THIS CANNOT APPLY TO THE PAASHAANDIS OF TODAY 
WHO MAY RESIDE EVEN AT AYODHYA BY MERELY CITING THEIRSAMBANDAM WITH 
BHAASHYAKAARAR, WITHOUT TAKING CARE OF THEIR OWN PERSONAL CONDUCT BEING IN SYNC 
WITH SAASTRAIC INJUNCTIONS!

ONLY THOSE WHO LIVED AT THE TIME OF BHAASHYA KAARAR AND HAD HIS TIRUVADI 
SAMBANDAM - AT THAT POINT OF TIME - WHO ATTAINED MUKTI ALONG WITH HIM.

THE SUGGESTION UNDERLYING MUDALIYAANDAAN?S STATEMENT IS THAT NONE LIVING TODAY 
CAN CLAIM EMANCIPATION BY MERELY BOASTING OF TIRUVADI SAMBANDAM OF 
BHAASHYAKAARAR.

THEY HAVE TO BE WARY OF OBSERVING THEIR OWN CODE OF CONDUCT AND RECTITUDE 
PRESCRIBED IN THE SAASTRAS TO DESERVE THEIR OWN LIBERATION.

IT SHOULD BE NOTED THAT AZHWAAN USES THE EXPRESSION ?GAMITAA? IN THE PAST 
PERFECT .TENSE TO INDICATE THIS POSITION.
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To Continue
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2. VILAKSHANA MOKSHAADHIKAARI NIRNAYAM OF SRI ERUMBIAPPA
Part #14 (The previous Part 13 appeared in Vol.6.22 dated 05.12.05)
(ANBIL RAMASWAMY)
----------------------------------------------------------------------
In the last part that appeared in Vol.6.22, we saw how ?Sabda Anusanthaanam? 
(Recitation of words) was not enough and ?Artha Anusanthaanam? (Understanding 
the meanings) was necessary. We cited the command to Bhagavad Ramanuja ?Dwayam 
artha anusanthaanEna saha?.

Those who resort to ?Upaasana? might try to emphasize ?Sabda? (soll aatral); 
they might even use Tirumantram in Japa, hOma etc. But, Prapannas must 
concentrate on the meanings (poruL aatral) to derive the benefits therefrom.

BhaTTar is reported to have observed that mere memorizing and repeating by rote 
without understanding the meanings and even after understanding not bringing 
into practice, would never get redemption.

AN OBJECTION:
Azhwar merely said- ?kooruthal vallaar uLarEl kooDuvar VaikunTamE?
Does this not mean that if one is able to recite Tiruvoimozhi, the mere ?word? 
will take one to VaikunTam? How could one be compelled to learn the meanings 
also?

ANSWER:
No doubt, mere recitation is efficacious by itself.
But, when?
Not if one derives smug satisfaction at one?s ability to repeat the words of 
Paasurams but at the same time indulges in actions like (Bhagavad/ Bhaagavata / 
Achaarya apacharams) that are against the Saastras (the commands of the Lord).

The string ?kooruthal vallaar? must be taken to read as ?kooruthalum kooriya 
paDi nirka vallargaLum?.

When one would be able to stand up to this requirement?

It is only when one understands what has been said. Merely mouthing some words 
of the Azhwars without understanding their meanings will be no more than windy 
nothings.

Did not TiruvaLLuvar say ?
?Karkka kasadara, karra pinn
Nirka atharkku thaga?

ANOTHER OBJECTION:
Why should we import a string of words that do not find a place in the 
original? What if we take the meaning of the words on ?as is? basis?

ANSWER:
In one of his Passurams, Azhwaar himself stated ?kaamar maanEi 
nOkkiyavarkkE? meaning that ?those who are able to recite these verses will 
become the darlings of the doe eyed maidens?.

In another context, he says- ?madanar minn iDaiyavarkkE? meaning ?those who 
could recite these would appear verily as cupid (the Lovegod- madanar) to 
maidens with slender hips (minn iDaiyaarkku)

The Azhwar was a ?Parama Virakta? totally free from all desires and 
attachments, the one for whom the Lord was everything including women, wealth, 
fame, father, mother and every conceivable relationships. He himself says:

?sElEi kaNNiyarum perum selvamum mElaath thaai thantaiyarum avarE ini 
avraavaarE?

Can such an Azhwar ever advert to such base sentiments? This statement should 
be understood as ?Just like lustful men and women would find enjoyment in each 
other, those who recite these verses will become dear to Nityasooris and both 
will enjoy each others? company? and should not be taken literally on ?as is? 
basis.

Sometimes, an understatement or the unspoken word is more eloquent than an 
over-emphasis. To say that someone is ferocious as a lion can at best be 
?prasamsaa-param? or exaggeration about that someone known in Tamil as ?uyarvu 
navirchi?. This does not detract from the ferocity of the lion itself though 
this aspect has been left ?unsaid?. So, the stated ?Kooruthal vallaar? must be 
understood as the ?unstated? ? ?kooriya paDi nirkka vallaar?

ASTIKA NASTKAS (THEISTIC ATHEISTS)
Those who have not learned the nuances embedded in the Sampradaya works may be 
called ignorant.

But, those who in spite of understanding still indulge in worldly pleasures and 
carnal pursuits, who develop their ego and possessiveness, who go on committing 
knowingly Bhagavad / Bhaagavata apachaarams, who gleefully misuse their 
Sastraic learning for selfish ends, those who take sadistic pleasure in hurting 
the feelings and sentiments of others, those who praise unworthy folks for 
securing a pittance of material benefits ? these are called ?Aastika Naastikas?

The ignorant can be corrected. But, these can never be corrected. We should 
shun their company. If we cultivate intimacy with them, this peer influence 
(sahavaasa dOsham) will surely drag us down the path of ruin.

HOW TO IDENTIFY ?AASTIKA NAASTIKAS??
There are several indicators to identify ?Aastika Naastikas?.
1.      Without undergoing traditional KaalakshEpams at the feet of Acharyas, 
they would dish out whatever appeals to them as correct and try to establish 
the same as the ultimate word of Sat sampradayam on the subject by means of 
demagogic arguments.
2.      Thinking that just by having performed Prapatti, they had secured 
?Achaarya KaTaaksham?, they need not fear anyone or anything and delude 
themselves into believing that non-observance of prescribed anushTaanams 
(Kritya akaraNam) and indulging in practices proscribed in the Saastras 
(akritya karaNam) will not affect them. They may even seek to brainwash common 
folk with such mistaken notions and mislead them into misdemeanors 
(Duraachaarams).
3.      They would wear all the outward appearances of Bhaagavatas like donning 
the YagjnOpavita, sporting tuft and Dwaadasa puNDra, wear Japamala, Pavitram 
etc thereby misleading people with such attractive paraphernalia but in reality 
giving short shift to the aachaarams and anushTaanams incumbent on true 
Bhaagavatas.
4.      They would pretend to engage in kaimkaryams putting their appearance to 
full use but would have a hidden agenda to mulct money and amassing personal 
wealth disproportionate to their genuine sources of income. Motivated by 
avarice, they will never be satisfied with all the ill gotten wealth.
5.      They would not have any scruples in deprecating true Bhaagavatas by 
indulging in scurrilous remarks against them.

HOW DO WE CONDUCT OURSELVES, ONCE WE COME TO KNOW THEIR TRUE COLORS?

Even if we come to know their true color, because they are wearing all the 
insignia of true Bhaagavatas, we should NOT disrespect them. We should AVOID 
their company once we come to know their pretensions.

AN OBJECTION:
Even among Bhaagavatas, sometimes we find bogus persons living with their 
family. But, with the exception of a few, were not our Azhwars and Achaaryas 
also in ?Grihastasrama?? Then, how do we distinguish genuine from the bogus one?

ANSWER:
Right from NaathamunigaL up to our asmad Achaaryas, all of them have been 
?Sannyasis?, having renounced everything including family, wealth and 
pleasures. Our Poorva aachaaryas did live on alms - ?Uncha vritti? and lived 
pure and serene lives. But, some were in Grihastaasram only till they got their 
progeny and then took to Sannyas; Some, though they continued in 
Grihastaasrama, lived with total ?virakti? - detachment like Swami Desikan 
spending their entire life in enjoying the Bhagavad guNas and rendering real 
service to Bhagavaan and Bhaagavatas in true SrivaishNava spirit. We cannot 
compare these ?Aastika Naastikas? with such noble souls.

So, it is not proper to justify the lives of such ?Aastika Naastikas? on the 
pretext that some of our Poorva Achaaryas also lived in a state of matrimony 
throughout their lives.

ANOTHER OBJECTION:
Only if wife, children, wealth, property etc. are enjoyed as belonging to one?s 
self, it is wrong. What if we indulge in such pleasures in the spirit that all 
of them are the ?gifts of God??

ANSWER:
It is true that everything is a gift of God. But, on that score, we cannot 
extend our enjoyments to pleasures not allowed in the Saastras that lay down 
certain restrictions. The faith that everything belongs to the Lord is 
fundamental. But, based on this, if one seeks to enjoy prohibited things, even 
Naraka, the fruit of such misdeeds would have to be taken as enjoyment as the 
saying goes ?narakamum swargamumaai?

Is anyone prepared to embrace this enjoyment also?
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To Continue
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3.      FROM MAHBHARATA
?YAKSHA PRASNAM?
Part #   57 (The previous Part 56 appeared in Vol.6.20 dated 04.22.05)
PRASNAM # 124
----------------------------------------------------------------------
YAKSHA:
?KASCHA SARVA DHANO NARAH??
?WHO IS THAT WEALTHY PERSON WHO HAS EVERYTHING WORTHWHILE??

YUDHISHTIRA:
?TULYE PRIYAAPRIYE YASYA SUKHA DUHKE TATHAIVA CHA/
ATITAANAA GATE CHOBHI SA VAI SARVA DHANEE NARAH//?

?THAT YOGA PURUSHA CAN BE SAID TO POSSESS EVERYTHING WORTHWHILE WHO HAS THE 
MENTAL POISE AND EQUANIMITY TO TREAT LIFE?S VICISSITUDES LIKE JOYS AND SORROWS, 
GAINS AND LOSSES, LIKES AND DISLIKES, PAST, PRESENT AND THE NON EXISTENT FUTURE 
ALIKE, REMAINING CALM AND CHEERFUL?

NOTES:
After that penultimate question about the person who has achieved everything 
and stands noblest of them all, this final question as to who is the wealthiest 
of them all is easily seen as coming.

YudhishTira answers this question with the same unflagging adherence to the 
highest degree of understanding, rectitude and certainty over philosophical 
thought as he does the previous hundred odd questions.

In a sense, YudhishTira?s reply seems to anticipate, as nearly as possible; the 
definition Sri KrishNa gives for ?Sthita-pragjna?, the man of steadfast wisdom 
in the Bhagavad Gita. As everyone is familiar, Sri KrishNa says in Chapter 2 
Slokas 56 and 57:

?duhkEshu anudvigna manaa:sukhEshu vigata spruha:/
Veeta raga bhaya krOdha: sthita dheer munir uchyatE//?

?He is the yOgi with a steadfast mind (knowledge) who is not perturbed by 
adversity, who does not crave after happiness and who is free from fear, anger 
and attachments?

?Yah: sarvatra nabhisnEha: tah tath praapya subha asubham/
Naabhi nandati na dvEshTi tasya pratigjnaa pratishTitaa//?

?This yOgi is essentially unattached everywhere. Neither is he delighted when 
some good happens nor does he become heavy in his mind when an evil happens. 
Such a yOgi is balanced and poised?

What YudhishTira is conveying to Yaksha is that true wealth is not in 
possessions. For, possessions can get dispossessed. True wealth does not also 
lie in spurning wealth (that is being indifferent to wealth). The dispossessed 
or deprived can become flooded with possessions. True wealth has nothing to do 
with things objective. It is all a matter of attitude.

Sri Rama?s behavior, when he was told in an abrupt manner and without any 
forewarning that he had no more a claim on the kingdom and he had, in fact, to 
leave AyOdhya and live in the DaNDaka forest, fully exemplified this.

?Iteeva tasyaam parusham vadantyaam
na chaiva raama: pravivEsa sOkam? (VR II 18.41)

Although KaikEyi had uttered words of great harshness and cruelty, there was no 
trace of sorrow in Sri Rama?s face. In fact, sorrow found it difficult to enter 
his heart.

Sri Rama?s sense of composure and equanimity would defy description. He had 
been told twice by his own father Dasaratha, the King, that he would be 
anointed as a prince. He had not committed any sin between yesterday and the 
present one. Nor had he committed any sins in the past. Yet on the day 
appointed for coronation and indeed at the moment set therefore, KaikEyi told 
him, even as his father was looking on dumbly, that everything had been 
finalized differently and Sri Rama would not only NOT be the crown prince, he 
would have to live in the far off DaNDaka forest, as an anchorite.

Sri Rama did not give an impression of having mastered his disappointment and 
grief. On the other hand, he remained totally unaffected and unperturbed 
because grief had not penetrated into his mind.

YudhishTira is making clear two things. First, like everything else, wealth is 
subject to duality. It is subject to Kshaya, erosion, diminution. Second, true 
wealth cannot be measured materially. It has to be measured spiritually. 
Ultimately, it is a matter of clear thought, resolute will and an even outlook 
backed by enormous courage. For without very great moral courage, it will not 
be possible to be indifferent to wealth and to what it can bring in its wake.

YudhishTira?s ?Sarva dhanee nara:? is doubly wealthy! He is wealthy by virtue 
of his excellent attitude and again wealthy by virtue of his great moral 
courage of conviction.
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4. ?TRIMURTI? - IN NAMMAZHWAR?S TIRUVOIMOZHI-
PART #17 (The previous Part 16 appeared in Vol.6.22 dated 05.12.05)
(SRI N. KRISHNAMACHARIAR SWAMI OF CHICAGO)
----------------------------------------------------------------------
tri-mUrti in iruvAimozhi ?Part 17.
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 saulabhym 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 kUzhElmin 
ne?njinAl ninaippAn yavan avan nIl 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.  This 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 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 
brother, the friend, etc.   (mAtA pitA bhRAtA nivAsaH SaraNam suhRd gatiH 
nArAyaNaH ? SelEi kaNNiyarum perum Selvamum nan makkaLum mElAt tAi tandaiyum 
avarE ini AvArE).
-        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 ?
-        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).
-        Or, if the reference to ?mUvar? is taken as reference to brahmA, 
vishNu and rudra, don?t be confused as whether ?avan? (rudra, brahmA etc.) or 
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.
-        -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 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.
---------------------------------------------
To Continue
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