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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.07 / ISSUE # 37 dated 15th January 2006
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IN THIS ISSUE:
1. IMPORTANT DAYS IN THAI (MAKARA) MONTH
2. TRI-MURTI IN TIRUVAIMOZHI? PART 19.
SRI N. KRISHNAMACHARIAR SWAMI, CHICAGO
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DATE/ENGLISH/DAY/NAKSHATRAM/THITHI/ EVENT/ REMARKS
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01/01-14-06/Saturday/Punarpoosam/ 
PourNami/ Makara Sankraanti,
UttaraayaNa PuNya Kaalam, Tiruppaavai Sattumurai
02/01-15-06/Sunday/Poosam/Pratamai/Kanu, Paari vETTai
04/01-17-06/Tuesday/Makam/Triteeyai/TIRUMAZHISAI AZHWAAR
06/01-19-06/Thursday/Uthram/Panchami/TIRUVOIMOZHI TIRUNAAL
07/01-20-06/Friday/Uthram-Hastam/ShashTi/IYARPAA SAATUMURAI
08/01-21-06/Saturday/Hastam/ Saptami/KOORATHAAZHWAAN
09/01-22-06/Sunday/Chitrai/AhTami/15th PaTTam Azhagiyasinghar
10/01-23-06/Monday/Swati/ Navami/ UTTAMUR SWAMI
12/01-25-06/Wednesday/Anusham/KrishNapaksha Ekaadasi
14/01-27-06/Friday/Moolam/Trayodasi/40th PaTTam Azhagiyasinghar
15/01-28-06/Satuirday/Pooradam/Chaturdasi/ BOdayana Amavasya
16/01-29-06/Utraadam-Tiruvonam/ Amavasya, SravaNa Vratam
19/02-01-06/Wednesday/PooraTTadi/Triteeyai/Chottai Nambi
20/02-02-06/Thursday/Utrattaadi/Chaturti/ Vasantha Panchami
26/02-08-06/Wednesday/Mrigaseersham/Suklapaksha- Bheema Ekaadasi
28/02-10-06/Friday/ punarpoosam/Trayodasi/EMBAAR
29/02-11-06/Saturday/POosam/Chaturdasi/ THAIPPOOSAM
30/02-12-06/Sunday/Ayilyam/ PourNami/ Makara PourNami
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2. TRI-MURTI IN TIRUVAIMOZHI? PART 19.
SRI N. KRISHNAMACHARIAR SWAMI, CHICAGO
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3.10.9 (28):

  duhkam il j~nAnac cuDar oLi mUrti tuzhAi alangal perumA
  mikka pan mAyangaLAl vikirutam Seidu vENDum uruvu koNDu
  nakka pirAnODu ayan mudalAga ellArum evaiyum tannuL
  okka oDunga vizhunga vallAnaip peRRu onRum taLarvilanE.

In this pASuram, AzhvAr again emphasizes the Supremacy of emperumAn, and 
points out that He is One endowed with blemish-less knowledge, a tirumEni 
that shines with divine luster and decorated with the tirut-tuzhAi garland, 
and One Who takes different forms as He chooses and performs different 
actions that are not normally encountered amongst us. He is the same One who 
swallows everything in this world including rudra and his creator brahmA 
during pralaya, and keeps them all in His stomach safe until the next cycle 
of creation. AzhvAr declares that by surrendering to Him as the only Supreme 
Deity, AzhvAr does not have the slightest concern about his choice.

?duhkam il? As One who has no sorrow or unhappiness of any kind
?j~nAnam SuDar? As One who is the all-knowing; sarvaj~nan
?oLi mUrti? As One Who is resplendent with the tejas (effulgence) that is 
natural to Him
?tuzhAi alangal? As One Who is uniquely identified by His tirut-tuzhAi 
garland
?perumAn? The Lord of all
?mikka? exceeding everyone
?pal? (with His) countless
?mAyaângaLAl? powers
?vENDum uruvu koNDu? assuming whatever form He needs for the particular 
actions
?vikirutam Seidu? performing extraordinary actions
?nakka pirAnODu ayan mudalA ellArum evai okka tannuL oDunga vizhunga 
vallAnai? (such as) the capability of swallowing everything and everyone 
starting from rudra and brahmA and containing them in a small corner of His 
stomach
?peru? by choosing Him as My Lord
?taLarvu onRum ilan? I have the least concern.

One of the rahasya-s of bhagavAn?s incarnations that is referred to here is 
that He assumes whatever form He forms out of His own Will, and He is not 
subject to the effects of karma.  His tirumEni is not made of prakRti the 
way our body is made of (His tirumEni is naturally effulgent, free of any 
defects, etc.).

?duhkam il? without any sorrows because of His actions:  BhagavAn performs 
all His wondrous acts without having to suffer sorrow of any kind in the 
least.  When He steals butter from the gopis? houses and gets bound to the 
mortar, or when He gets into trouble with the gopi-s by stealing their 
bangles etc., these are all His plays, and He does not in the least undergo 
any sorrow because of whatever He does.  By resorting to this Lord, His 
devotees attain equality with Him in all respects, and so they also are 
totally free of any sorrow by surrendering to Him completely.  This is the 
message given by AzhvAr in this pASuram
?peRRu taLarvu onRum ilanE? by resorting to Him as the Supreme Deity, I do 
not have the slightest cause for concern of any kind.

As an example of bhagavavAn?s extraordinary actions, AzhvAr gives the 
example of BhagavAn swallowing the whole of cetana-s and acetana-s and 
keeping them in a small corner of His stomach - ?nakka pirAnODu ayan mudalA 
ellArum evai okka tannuL oDuânga vizhuânga vallAnai?.   This incident also 
brings out BhagavAn?s main concern for all the jIva-s one of protection.  At 
the time of praLaya, He keeps them safe in His stomach so that they can be 
given a body in the next cycle of creation to enjoy the effects of their 
karma.  He is the Protector of even the deva-s, rudra, brahmA and Indra.
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AzhvAr reflects the same thought in another pASuram in tiruvASiriyam (7).

                naLir madic-caDaiyanum nAn-mugak kaDavuLum
                taLiroLi imaiyavar talaivanum mudalA
                yAvagai ulagamum yAvarum agappaDa
                Or Alilaic-cErnda em perumA mAyanai alladu
                oru mA daivam maRRuDaiyamO yAmE.

(Lord SrIman nArAyaNa hid everything and everyone - including the one who 
has the crescent moon as an ornament on his head - a reference to rudra, the 
four-faced god (brahmA), the chief of all the deva-s (indra), all the five 
elements, and everything else in all the worlds, and then lay down in a 
small banyan leaf as a small child.  Why would I ever consider anyone other 
than this Lord with such wonders beyond imagination as the Supreme Deity? 
(Never ever).

In his dramiDopanishad tAtparya ratnAvaLi, svAmi deSikan captures this 
pASuram through bhagavAn?s guNa of taking whatever form He wishes whenever 
He chooses, for the benefit of His devotees, through the words 
?chandavRtteH? One Who has the habit or vyApAra of choosing whatever form He 
wishes.  This is expressed by Nammaazhwaar in the second pAda of the pASuram 
? ?mikka pan mAyangaLAl vikirutam Seidu vENDum uruvu koNDu?
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To Continue
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