22:30-23:30 IST, 27th May, 2007
alwar is pulled from one limb of the Lord to another starting from Lotus feet to kirItam; not because of alwar's completeness of experience, but because Lord's causeless Mercy.
Pranavam is included with first 3 pasurams (denoting a - u -m)
And the later slokas explains explicitly explain nama: and narayaNa sabda artham of tirumantram.
amalan, one who can remove attachments from the world, one who can give moksha. amalan is one who is beyond any defect.
the jIvatma is bound by karma, and paramatma is untouched by karma.
so, The true issue is removing this bondage. And this is explicitly established by the term amalan.
One who is the total cause of all, and one who is not bound by anyone. That is defined by the term 'aadi'
One who creates everyone, and one who is not created by anyone else. This uniqueness is established by 'aadi'
This name makes understand that He is alone the one unto whom surrendering should be made.
It establishes 'paratattvam'. He is sarva-lOka saraNyan.
One unto whom every one has to surrender.
piraan- whatever be the nature of the person, let it be even a very bad person, even such a person is graced by the Lord. He doesnot differentiate, or exhibit a sense of partiality towards a jivatma. He is simply interested in the welfare of all jivatma. Even though He is associated with nityas and muktas, He is very mindful of the welfare of samsaris, and Lord takes several steps to give them kainkarya bhagyam.
Lord is piraan. i.e., He is a person who is always interested in our well-being. He takes us out from all hindererences and troubles. We samsaris are not interested in His protection, still He ventures to protect us.
He is associated with all auspicious attributes, and protects us all.
amalan and aadi are causes -> result is piraan.
the Next naamam is vimalan. or one who has committed no wrong.
Unlike muktatmas who are associataed with kutram or wise or mis-doings at one point of time; and unlike the baddha atmas who are still associated with such misdoings, Lord is beyond all of that.
This greatness is explained in the term vimalan. What about nityas?
Can we consider Lord to be one among the nityas, or the Lord of them?
But the Lord is beyond even the nityas and have them as His property.
He is amalanadhipiraan.
vengadavan--- is the next name. Lord is in the Land of mokeys. Such is His accessibility. It is reflected in vEngadavan.
Lord by coming down, has He reduced in greatness. No, it is enhanced. Because of His accessibility, He has become even more great. Hence tiruvengadavan is very praised.
Not just humans and monkey, even gods, nityas come down to worship tiruvengadavan; because of easy accessibility of possibility to do kainkaryam.
In front of people like nityas who are already effulgent, Lord's greatness may not be easily understood in vaikuntam. But when He comes down among us, He is even more bright.
Lord is all great, and also accessible. That enhances His ability to reflect His greatness on us.
When there was nothing, Lord created the brahma, all worlds, and did somuch for us.
The gods are afraid of the Lord, but not us. Because we donot have any greatness for ourselves.
Great purva acharyas like kurattalwan exhibited their indifference from their material possessions.
Even we will not accept the humble offerings of our friends, but Lord accepts even our very ordinary gifts, only out of Love.
Vengadavan is an ocean of auspicious attributes. Those attributes fill certain vessels called vibhava avataras. But being unsatisfied even with those, He is taking archa avataras.
Unlike in para vaikuntam, Lord here as archa murty allows us to do a(u)pacharas.
nimalan: Available for the worship of all. He considered His purpose is saving us.
ninmalan: after saving us, i.e., after jivatma has been given moksha by Lord, Lord considers He finished His own works.
Lord doesnot see any of His devotees' mistakes.
Just like a cow licks the mud on the calf, Lord ignores or even enjoys our sins.
In the case of ravana, as long as he held a bow, Lord attacked Him, but once he lost his bow, He immediately asked him to come tomorrow.
The only reason behind is, raavana after losing all his weapons, he may probably reconsider, and moreover, it is the state of a mumukshu to have nothing in his hand, except Lord's mercy.
Lord is very angry that jivas are doing many mistakes, but piraatti acts as purushaakara and makes the Lord's heart melt. Then Lord considers saving the jiva is His own task. Later even if piraatti Herself changes Her mind and tells Lord not to save, Lord wont stop protecting the jiva whom He has decided to protect.
piraattis and Lord play games, and the result of their games is: saving jivas.
Those who have surrendered to the Lord, there is no confusion for them.
In the name of aiswarya.... we keep asking different things, Lord gives all those, as if He is doing service to us. Still people complaining. Yet Lord doesnot shorten His grace on them, and continues to save them.
Desika gives limits: the end point of removing connection to the world is : giving kainkarya
swamitvam of Lord over all- saves us in such a way that we dont have to approach anyone else after He saves us
End : moksha.
the end point of svatantrya: He will save even people like ravana.
For saving us, Lord Himself can suffer like He did in rama avatara.