WRITTEN BY R. NANJAPPA                        

Post No. 8131

Date uploaded in London – – – 8 June 2020   

Contact – swami_48@yahoo.com

Pictures are taken from various sources for spreading knowledge; this is a non- commercial blog. Thanks for your great pictures.

SRI TYAGARAJA-29,  Tyagaraja & Philosophy

Tyagaraja was not a philosopher. He was a mystic who practiced his devotion to his chosen deity in the light of the highest Hindu traditions as laid down in the Scriptures and as shown by ancient authorities like Narada, Vyasa and other Sages and Saints. He was not interested in questions of philosophy as such. However, Hindu religion in practice involves both theology and philosophy, even if  not explicitly stated. As such Tyagaraja too had to deal with some aspects of the question.

Hinduism is  marred by two  controversies. One  is the sectarian theological controversies;  the other is about the philosophical systems.

 Six systems of philosophy , called Astika Darshanas,  accept the authority of the Veda.. Vedanta is at the head: as the name implies, it is the logical end or conclusion (anta) of the Veda. The other systems complement it along the way- each one is helpful and necessary at some stage. All systems agree that Brahman is the Ultimate Reality. 

Vedanta

Vedanta  has three main divisions: Dwaita, Visishtadvaita and Advaita, though there are others, like Achintya Bhedabheda . Each one of them is further subdivided into many schools as philosophy gets mixed up with theology. This cannot be avoided in practical and living religion which keeps evolving; such divisions and subdivisions are natural and make the whole rich, provided the adherents do not turn fanatics. And provided they do not subject personal experience of the Ultimate to the vagaries of the mind.

When the source is one viz the Veda, why should there be so many ‘philosophies’ and theologies? There are only four reasons:

• difference in the depth of understanding, perception/experience
• difference in interpretation
• difference in temperament and nature of the followers
• human ego and personal prejudices or preferences.

The Truth is One. But it is experienced, interpreted, and expressed by less than perfect minds differently. Hence different systems arise. In course of time, each one gains its adherents and considers itself not only different from but even superior to others. This is the case in all religions: Christianity has more than 100 divisions, Islam about 70. Buddhism and Jainism, too. Why, even the modern Brahmo Samaj got split due to various reasons! Even political parties have factions. Learned Judges differ in their interpretation of even mundane law!

Prastanatraya

The Upanishads, Bhagavad Gita and Brahma Sutras are the foundation of our philosophy. All theories have grown out of their interpretations.

But these are not dogmatic or sectarian “books”. The religious culture of the Hindus:

“set itself no sectarian limits; it claimed no universal adhesion, asserted no sole infallible dogma, set up no single narrow path or gate of salvation; it was less a creed or cult than a continuously enlarging tradition of the Godward endeavour of the human spirit.”
“The Indian religious thinker knows that all the highest eternal verities are truths of the spirit.The Supreme truths are neither the rigid conclusions of  logical reasoning, nor the affirmations of credal statement, but  fruits of the soul’s inner experience.”

Sri Aurobindo:The Renaissance in India, 1997, p.179, 181

  But in course of time. the intellect triumphed over spiritual experience, and built systems of thought and belief. Conflicts followed. Those who experience do not indulge in argument: they KNOW. In the modern age, Sri Ramakrishna and Ramana Maharshi are the outstanding examples of such Unity. Sadly, their followers have made ‘systems’ or ‘cults’ out of them,too.

Philosophical dispute

The arguments surround the ideas: Jiva, Jagat, Ishwara and the relationship among them. The bitterest arguments are between the Dwaitins and Advaitins. The dwaitins consider the world “real”, the Advaitins, “Unreal”, though in a purely technical sense. The dwaitins consider the world to be Bhagavan’s ‘Leela’ or play. The Advaitins- at least the school of Sankara- consider it as ‘Maya’. These are purely technical terms and one may spend a lifetime arguing about them  and arriving nowhere.  In this respect, the followers of Chaitanya Mahaprabhu are practical: they say it is all a mystery, beyond our intellectual capacity to understand- hence ‘Achintya bhedabhedam’.

Without getting into intricate ( and fruitless) arguments, one may attempt a brief sketch: There is One Reality (SAT) IN EXISTENCE. IT IS EXISTENCE.  This is called Brahman.The world is an expression of it. But the world is manifold, contains multiplicity. Often things seem contradictory or conflicting- the so called dualities. How has the One become the Many? This is the crux of the philosophical problem. Every argument makes it worse. The real Jnanis say: Has It indeed become many? Find out by personal experience!

Philosophy and modern science

We can find a parallel in modern science. It started with the idea of separation of mind and matter. Matter was taken as the fundamental unit of existence. Newtonian science is based on it.  In the 20th century, Science found out that there is ultimately no matter, but only energy, that too in a state of constant flux. Further, the whole thing is not out there as some objective reality, but is there in our consciousness. Somehow, what we perceive depends upon our consciousness! Now, while this is the ultimate scientific truth, we have to deal with matter for practical purposes. When you build a house, you resort to Newtonian science, not quantum physics, though  it is quantum physics which is the  ultimate truth. This is the practical situation. So, the controversy among the systems of philosophy is totally absurd. 

 For practical religion this means that while God alone is the Absolute Truth, we still have to live in this world and deal with it. So long as we have this body consciousness- ie feel hunger, thirst etc and need food, clothing and shelter for which we depend on the world, it is not proper to say the world is ‘maya’ or unreal.  Practical spirituality is how to live in the world in the consciousness of God as the sole and ultimate reality.  God is not denied, because He is not seen; the world is not taken as the absolute reality because it is perceived by our senses!

Such philosophical issues were there in his times and Sri Tyagaraja deals with them  in his kritis. They merit careful study.

Dwaita V. Advaita?

Dwaitamu sukhama 

Advaitamu sukhama

Chaitanyamavinu sarvasakshi

Vistaramugaanu delpumunato

Is Dwaita siddhanta ( which holds Jivatma and Paramatma to be separate) superior? Or is Advaita (which holds that there is only one Atma) better? O of the nature of Chaitanya ( ie Chit or Consciousness), please explain this to me in detail.

Gagana pavana bhuvanaad avanilo

Nagadharaja Sivendraadi suralalo

Bhagavad bhakta varaagresarulalo

Baga raminche Tyagarajanuta

O the one worshipped by Tyagaraja, the One sporting in Akasha, air,Sun, the various worlds,etc, and also in  Vishnu, Brahma, Siva, Indra and other Devas, and also with the best of the devotees, please tell me which of the systems is superior!

This kriti has to be interpreted carefully. Tyagaraja is very subtle here. We have seen earlier how in the Gita (7.4-5) Bhagavan talks about his apara (lower) prakriti consisting of bhumi, apo, analo,etc and also of his para  (higher ) prakriti- by which this creation is sustained. Bhagavan does not there spell out what this higher prakriti is- but authorities take it as Chit, or Consciousness. Here Tyagaraja calls Rama ‘Chaitanyamavinu’- of the form of Consciousness! So it is clear that for Tyagaraja this question cannot be resolved unless one realises God- who is Sat-Chit-Ananda!

Without consciousness, the world cannot be sustained or perceived. This is the conclusion of both our philosophy and modern Science! At that level, this dispute about dwaita-advaita is silly.

Which way to go?

Ae daari sancharintura ikabalkara

Anni taananu margamunanu janitae

nannu veedenu bharamani yanevu

Tannu brovara sada yante 

Dwaituda nevu

What path should I follow? Please explain this.

If I try to follow the idea “I am everything” ( ie, the idea Aham Brahmasmi or Sarvam Khalvidam Brahma or So’ham, etc ie the Self is everything), you will say ‘it is hard to leave you’. If I plead with you to save me, you will say ” why, you follow the dwaita way”. So, which path I should take? Please explain.

Sri Tyagaraja is again at his subtle best. What is his relationship with God? If he thinks everything is the Self, he will miss his personal intimacy with Rama. On the contrary, as a real devotee, can he afford to think he is separate from his Deity? He can seek protection only if he is separate, but is he? So, Rama will then say: Are you separate ( ie a dvaitin) that you ask for protection? ie Are you not already part of Me? Why do you then seek protection?

This is a splendid attitude. The relationship of the bhakta to Bhagavan is beyond all categories like dwaita, advaita, etc!

Bheda rahita vedantamulu delsi    (Enduku peddala)

Understanding the Vedanta which is beyond the differences.

(Tyagaraja is describing here the greatness of jnanis- the great  men. They have transcended differences as a result of their knowledge of true Vedanta by personal experience. )

Baguga maanasa bhavasagaramunu

                                (Bhajanaseyarada)

This ocean of Samsara, which has originated in the imagination of one’s mind.]

Here Tyagaraja is touching upon one of the fundamental tenets of Advaita, in its extreme form. There is a debate among the Vedantins about the reality of the world. Some hold that the world is seen because it is real – srishti drishti vaada. Others adopt the opposite: that it is taken as real only because it is perceived- drishti srishti vaada. There is also the third view, called Ajata Vaada- that is, the world has not really been created (ajata), it is only an appearance in our mind. Here, Tyagaraja is indicating this position.

All this only shows how we view the world depends upon the state of our consciousness. As has been stated, drishtim jnanamayim kritva, pasyet Brahmamayam jagat.]

Advaita is not a dry doctrine. It is a state of realisation. Whatever the path followed, at the end of a sincere quest is the bliss where one feels the sense of absolute Unity, transcending all differences!

Sri Hari kirtanache dehadri indriya 

samuhamula marachi

So’hamainate chalu       (Inta kannananda)

Due to Sri Harinama Sankirtana, one forgets the body and all senses. One gets the feeling Sa Aham (So’ham – HE I AM). This is sufficient.

Here, Tyagaraja is reaching the zenith of Advaita. The ultimate realisation is total absence of any sense of differentiation. Tyagaraja indicates here that this is achieved through bhakti also, through Harinama Sankirtan!

This he reiterates in another kriti too.

Unity Consciousness

Aakasa Brahmamane

Atmaramuni ta sarijuchuchu

Lokadulu chinmaya mane …..

Jivan muktudau          (Sitavara Sangita jnanamu)

To realise that the Akasa constitutes the body of Brahman, that the worlds occupying that Akasa are of the form of Consciousness (Chinmaya) and then to perceive them as the Atmarama that is one’s own Self- this is the state of Jivanmukta (attained  through Sangita jnana)

Here again Tyagaraja is pointing out the state of realisation as seen by the Advaitin. Jivanmukti is the ultimate state of the Advaitin. There he realises Unity with the whole cosmos, but that is a state of consciousness experienced in and as the Self. There Rama too becomes Atmarama!

Paramatmudu Jivatmudu yokadai

Baragu chundu bhakta paradeenuni

Kalyanasundara Rama               (Karuna yela gante)

Rama is inclined to those devotees who function with the firm conviction that Jivatma and Paramatma are one!

Paramatmudu jivatmudu padunaalugu lokamulu

Nara kinnara kimpurushulu naradadi munulu

paripurna nishkalanka niravati sukha dayaka….

jnanamosagarada                       (Jnanamosagarada)

Can you not grant me the jnana that Paramatma,  Jivatma, the fourteen worlds, human beings, kinnaras, kimpurushas, Sages like Narada, and everything else is the Self?

Tyagaraja is making here the classic formulation of Advaita jnana- to realise that everything is the One Self: Sarvam Khalu Idam Brahma! There everything animate, inanimate , men, gods and other forms of life are the varied expression of that single Reality!

Clean mind

But Tyagaraja is careful to add a classic qualification, too. The vedantins hold that we must first purify the mind (Chitta suddhi) to perceive the Truth. Tyagaraja says here that he has already purified his mind through devotional singing:

Nee namamuche namati nirmalamainati

By repeating your Names, my mind has been purified.

So, Tyagaraja is seeking sujnana through anuraga!

Even much religious learning  will not lead to clarity’

Veda sastra purana vidyalache 
Bheda vaadamulu teeraga bhramase vaarala
                                         (Ninne nera)

(I have seen that) Inspite of much learning  in Veda, sastra and puranas, people are perplexed by conflicting arguments. 

Rama alone can confer clarity.

Vivaadi mada harana       (Nee daya rava)

You destroy the ego of those who indulge in vain disputes.

 Thus, Sri Tyagaraja is showing us a practical way out of the philosophical disputations. First let us get divine grace through devotion and then we will see which system is superior! 

 Above all, let us not forget that all philosophies are human constructs, and are not divinely ordained. What matters is genuine personal experience of Truth which is One. [Ekam Sat]

Note: In modern times, Sri Ramakrishna and Sri Ramana Mahashi dealt with such questions in reply to earnest seekers. The Gospel of Sri Ramakrishna and Talks of Ramana Maharshi should be studied in this context. Neither of them said the world is “unreal” in the common use of the term. Ramana Maharshi , considered to be an Absolute Advaitin, clearly said:

அத்துவிதம் என்றும் அகத்துறுக ஓர்போதும்

அத்துவிதம் செய்கையில் ஆற்றற்க – புத்திரனே

அத்துவிதம் மூவுலகத்தாகும் குருவினோடு

அத்துவிதம் ஆகா தறி.

உள்ளது நாற்பது-அனுபந்தம்-39

Supplement to Reality in Forty Verses

Retain at heart always the sense of non-duality, but never express it in action. My son, the sense of non-duality may apply to the three worlds, but it is not to be used towards the Guru.

Translation by Arthur Osborne.

 (This verse is a Tamil rendering of verse 87 of Tattvopadesa of Sankaracharya]

2.As for the state of Newtonian and Quantum physics, the nature of mind and matter, the following books may be read:

– Fritjof Capra: Tao of Physics

– Gary Zukov: The Dancing Wu Li Masters

-Gregory Bateson: Mind and Nature

3. Genuine sages who experience spiritual Truth first hand in all places and at all times attest to the common element in the spiritual quest, cutting across all sectarian theological divisions. This has been termed ‘The Perennial Philosophy” by Aldous Huxley in the book with that title. It deserves serious study.

4. Lot of muck is written in the name of Indian philosophy by persons-so called “scholars” even-  who have not studied the original sources, but simply rely on doubtful translations. For a critical and brilliant account of all branches of Indian philosophy based on the original sources,, see: Chandradhar Sharma: A Critical Survey of Indian Philosophy; Motilal Banarsidass, 1960.

To be continued———————

WRITTEN BY LONDON SWAMINATHAN

Post No. 8125

Date uploaded in London – 7 June 2020       

Contact – swami_48@yahoo.com

Pictures are taken from various sources for spreading knowledge; this is a non- commercial blog. Thanks for your great pictures.

ஒரே சொல் மீண்டும் மீண்டும் வந்தால் ஓரிரு இடங்களில் மட்டுமே கட்டத்தில் இருக்கும். கொண்டு கூட்டி பொருள் கொள்க . விடை கீழே உள்ளது . சில நேரங்களில் படங்களைப் பார்த்தாலும் விடை காண உதவலாம்.

விடை

1.கோபுரத்தை பொம்மையா தாங்குகிறது?

2.கோபுரம் தாங்கி போல் நடக்கிறான்

3.கோபுரத்தில் விளக்கை வைத்துக் கொ ட்டுக் கூடையால் மூடுவானேன்?

4.கோபுர தரிசனம்  கோடி புண்யம்

Source book :–

பயன்படுத்திய நூல்- கழகப் பழமொழி அகர  வரிசை, கழக வெளியீடு

tags– கோபுரம் , பழமொழிகள்,

–subham–

WRITTEN BY R. NANJAPPA                        

Post No. 8123

Date uploaded in London – – – 7 June 2020   

Contact – swami_48@yahoo.com

Pictures are taken from various sources for spreading knowledge; this is a non- commercial blog. Thanks for your great pictures.

SRI TYAGARAJA-28,  Tyagaraja’s Rama

Brahman and Avatara

 Rama was the Ishtadevata, Upasana Murti of Sri Tyagaraja. How exactly did Tyagaraja regard Rama? Of course, He is the Avatara, born as the son of Dasaratha, ruled over ayodhya, etc. But the matter is not so simple-it is mysterious.

The English word God has  no clear  meaning. We have different words to indicate different concepts. The Absolute, Ultimate, Alpha and Omega, is beyond our mind, thought and speech. It (or He, or She) is designated Brahman. But the human mind is incapable of conceiving something like that. So for our sake, that Absolute, Unnamable, Formless Truth comes down , bearing a Form and Name. (There is the concept of Iswara also, which is not relevant here). Those who murmur should ponder: can they understand even a human concept like love in an absolute vacuum? Can they think of love in the absence of any person or object or relation? It is seen that those unfortunate persons not having any one to love or be loved by, at least attach themselves to a pet, an ideal or even a petty thing like a pen or a bike!

Our highest love is reserved for the Most High. And to honour our love, That comes down, descends to our level, to our midst, bearing a name and form. This we call the Avatara.

Avatara in the Gita

 Lord Krishna  explained this idea in the Gita.

Ajoapi sannavyayaatma

Bhutanaam Ishvaroapisan

Prakrutim swaam adhishtaaya

Sambhavaami aatma mayayaa.        4.6

Though I am unborn, of changeless nature and Lord of beings, yet subjugating My Prakriti, I come into being by MY own Maya.

(The words sambhavami and maya are untranslatable. The translation here is  approximate.)

Then does He become a mere human being?

Avyaktam vyaktimapannam

Manyante Mam abhuddhaya:

Param bhavam ajananto

Mam avyayam anuttamam.             7.24

The foolish regard Me, the Unmanifested, as come into manifestation, not knowing my Supreme State- immutable and transcendental.

Naaham prakaasa: sarvasya

Yoga maya samavruta:

Moodhoayam naabhi janati

Loko Mam ajam avyayam                7.25

I am veiled by My Yogamaya. So I am not perceived by every one. This humanity lacking intelligence does not understand Me as the Unborn and the Ultimate Immutable 

This maya belongs to Bhagavan. That is why we need His grace to go beyond it and understand and love Him. This is clarified by Bhagavan Himself.

Daivee hyesha gunamayi

Mama maya duratyayaa

Maameva ye prabatyante

Maya metaam taranti te              7.14

This maya of Mine, constituted of the three gunas is difficult to cross over. Only those who are devoted to Me cross over this maya.

Avajaananti Mam moodha

Maanusheem tanum aasritam

Param bhavamajaananto

Mama bhuta maheshvaram.               9.11

Unaware of My higher state, as the great Lord of beings , fools disregard Me, donning the human form.

Those who are able to transcend the maya are fortunate. They perceive Bhagavan in the Avatara.

Yo Mam ajam anaadim cha

Vetti loka Mahesvaram 

Asammoodha: sa martyeshu

Sarva papai: pramuchyate.             10.3

He who knows Me (as I am), birthless and beginningless (and therefore deathless and endless),the great Lord of the worlds – he among mortals is undeluded ; he is freed from all sins.

Avatara in Bhagavtam: Act of Compassion

 It is to bless  people that the Unmanifest Bhagavan comes down with a name and form, as clarified in the Bhagavatam.

Anugrahaya bhutaanaam

Maanusham deham aasthita:

Bhajate daatrusee: kreeda

Ya srutvaa tatparo bhavet.          

It is for the sake of conferring blessings on the Jivas that Bhagavan manifests Himself in the human form .

He then indulges in a variety of divine play(leela). At least by listening to them , their minds may turn towards Bhagavan- that is why.

So, the Avatara is a great act of compassion on the part of the Absolute for the benefit of humanity. But the devotee never forgets that the Avatara is also the Absolute.

AvataraV.Trimurti

A problem is faced by Hindus here. We also have the concept of Trimurti- the absolute Brahman being regarded as Brahma, Vishnu, Siva. So, how do we regard the Avatara vis a vis the Trimurtis?

It is generally held that all the Avataras are of Vishnu. Brahma is never known to have incarnated. Siva has manifested and performed leelas, but these are not regarded as Avatars.Only Vishnu has taken Avatar.

But in reality there is nothing like this. The Trimurti is a human concept, but the Avatara is a divine fact! The Bhagavan who gives us the Gita is not just one of the Trimurtis! If we study the Gita closely and carefully,we will see that Krishna, sitting in the chariot and speaking to Arjuna, easily transcends His human form and reveals Himself as the Absolute- beyond the Trinity.Arjuna becomes so frightened that he requests this Absolute to assume his normal human form! It is therefore my view that Avatara is superior to the Trinity.

Avatara: Preservation and Destruction

I will just point out one  incongruity in the popular idea that Vishnu has taken all the Avatars. Vishnu is supposed to be the Deity of preservation. But in all the Avatars, he has only destroyed something or somebody! In fact this destruction is part of preservation- it is indeed not destruction but transformation or fulfilment! So our idea of one murti for creation, one for preservation, one for samhara is itself imperfect. Sri Bhagavan makes it clear in the Gita:

Yada yada hi dharmasya 

glanir bhavati Bharata

Abhyutthanam adharmasya 

tadaatmanam srujamyaham             4.7

O descendant of Bharata! Whenever there is decline of Dharma, and rise of Adharma,  then I come forth in a body.

Paritranaya Sadhunam 

Vinasaya cha dushkrutaam

Dharma samstaapanaartaya 

Sambhavaami yuge yuge.                 4.8

For the protection of the good, for the destruction of the wicked, for the establishment of Dharma, I come into being in every age.

It is therefore clear that the  establishing dharma involves both protection (preservation) and destruction! It cannot be the role of just Vishnu, as popularly conceived! Often, adharma will not go unless those who indulge in it are got rid of!

For instance Duryodhana says:

Jaanaami dharmam na cha me pravritti:

Jaanaami adharmam na cha me nivritti:

Kenaapi devena hrudi stithi tena

Yatha niyuktoasmi tatha karomi      (Pandava Gita)

I know what is dharma; but I am not able to observe it. I know what is adharma but I am not able to refrain from it. There is some deva in my heart; as it prompts me, I act.

This is a very clear example of how adharma cannot be removed unless those responsible for it are also removed! Duryodhana is a prime example of one born with demonic tendencies, as explained in the Gita! Such figures are typal ie they cannot be reformed. Thus maintenance of dharma involves destruction too, conceived as the job of Rudra! Besides, we should also remember that the names Brahma, Vishnu and Siva are Vedic and in the Veda they have a significance far different from those given in a puranic context.  

It is therefore clear that Avatara is above the Trimurtis! 

Rama is more than Trimurtis

Tyagaraja  subscribes to this fully. His Rama is not just the son of Dasaratha. The name Rama, the Taraka Nama, existed prior to Ramavatara! Let us see how Tyagaraja regards Rama.

Adi madhya rahita           (Nee daya- Todi)

Adi madhyanta rahita       (Edari sancharintura)

Adi anta rahita                (Aela needaya radu)

Rama is one without beginning, middle and end. He is Brahman.

Oka rupamuna barosi oka rupamuna echi

oka rupamu joochuchuntivi             (Innallu- Ghata)

You create the universe assuming one form; assuming another, you preserve it; and in another form, you destroy it!

Vinu Saketaraju visvamaneratha munekki

Tana samarthyamuche daane nadiyinchenae

                                                                                (Manasa-vardhani)

Bhagavan as Ayodhyapati moves on the Earth as his chariot, and gets everything done by his own skill (or power)

Okatesinapadi noorai veiyai

Chakapakalaadi satuvula nanache nata 

Vikaluni kakini brova trimurtulu

venula teesi naarada 

Sakala nadipatikai  drumakulyula

samharinche nataa               (Evarichchirira)

 It seems when you sent an arrow, it multiplied into ten, hundred and thousand and controlled the enemies. Even the Trimurtis refrained from saving Kakasura (  when he was pursued by your weapon).For the sake of the king of the Seas, your arrow destroyed the place of residence of the Rakshasas called Drumakulya.

(Who gave you such bow and arrows?)

The Trimurtis represent the three gunas. But Rama is beyond the three gunas.

 Mooti kekkuvaina needu gunammulu

                                    (Talachi nantate)

Your characteristics which transcend the three gunas.

Tri saktiyu galigina devudu neevai   (Yuktamu gaadu)

You are the Divine who has all the three powers (of creation, preservation and destruction)

Tamasadi guna rahitudu        (Undaedi)

One who has transcended the gunas beginning with Tamas.

Besides transcending the three gunas, Bhagavan is also beyond the dualities. He does not have feelings of friend ,enemy, etc. He saves even the Rakshasas and Asuras.

Satrula mitrula samamuga jooche nee

                                        (Enduku nirdaya)

You regard enemies and friends alike. 

Here we remember the words of Gita:

Samoaham sarva bhuteshu

Na Mae dweshyoasti na priya:

Ye bhajanti tu Mam  Bhaktya

Mayi te teshu chapyaham                9.29

I am the same to all beings; to Me there is none hateful or dear. But those who worship Me are in Me and I too am in them.

Nirvikara guna nirmala         (Dinamani vamsa)

One with charactersistics which do not undergo change. The pure.

(Gunas are modifications of mind. Rama is beyond such modifications.)

Vaemako lokaabhi

Cheemalo Brahmalo Siva kesavaadulalo

prema meera melagu chunde birudu vahinchina

                                         (Rama nannu brova)

You are pervading all jivas- from the ant to Brahma, and also Siva and Vishnu with great love.

Srushti pushti nashti seyu panuluni

Nikrushta manuchutu Trimurtula koasagi

                                     (Manasa SriRamachandra)

Rama has felt the three activities of creation, preservation and destruction as of low order and so has left them to the Trimurtis.

Ajagaja rakshaka gajasarmaamba-

raadi daivabhedamulanu leela 

kalga jesina                 (Nijamarmamulanu)

Sri Rama established the differentiation  among Brahma, Vishnu and Siva as if in play.

(The kriti goes on to say that those who know this secret cannot be subject to any difficulties.)

Muggurilo maelaina Rama      (Siggumali)

Rama, who is above  the Trimurtis!

Parvati ramanaarchita pada

Ramaapati vandya paratpara       (Sarva bhauma)

Your Feet are worshipped by Siva

You are worshipped by Vishnu.

You are the Paratpara.

Paripurnaavatara                     (Raghupate Rama)

You have assumed the perfect, most complete Avatara.

Paraesa 

 (Para Isha)  Paramatma

Eeraedu lokamula

Kaadharudagu                           (Vaerevvarae)

You are the foundation for the fourteen worlds.

Saatvika bhakti bichcha meeyavae….

Trimurtula gati melmi Rama         (Bhakti bichcha)

Rama! Please give me as alms bhakti for you which is of an auspicious nature. That alone is superior to even the Trimurtis.

Mummurtulu gumigoodi pogade

muchchata vinukorae 

Just listen to this- how the Trimurtis have come together to praise Rama!

Geetad yakhilo upanishad sara  Sitavara    (Sitavara)

Rama! You shine as the essence of Gita and other Upanishads.

Srushti sthityantakara…..

Onkara panjara keera 

purahara sarojabhava kesavaadi

rupa…………………………(Jagadanandakaraka)

One performing the three functions of creation, preservation and destruction.

Has taken the form of Siva (who destroyed the three puras) , Brahma of the lotus, and Vishnu.

Nara kinnara kimpurusha sura 

nirjara raja sivaadi ramaapatula

taru bhudharaa naekanda mula….

Leelaganu jooche                       (Leelaganu)

Humans kinnaras kimpurushas, asuras Devendra,Siva, Vishnu, the lord of Lakshmi, trees, the different worlds – all these should be seen as your play. (Please grant me the association of such holy men who have this vision.)

Sivuniki tamasa gunamichchi kamala-
Bhavuniki rajasa guna mosagi sachi-
dhavuniki garva hrudayuniga jesina
Emani pogadudura                    (Emani pogadudura)

You gave tamasa guna to Siva, rajasa guna to Brahma, indordinate pride to Indra.

There are at least three kritis where Tyagaraja deals with this subject extensively.

• Evarani nirnayinchirira
• Etavunara
• Endundi vedalitivo.

We have seen the first two in previous postings. So now, we will look at the other one.

Where does Rama hail from?

Sri Rama nee 

Endundi vedalitivo Aeyooro ne deliyya

ipudaina delupavayya                  (Endundi)

Sri Rama!Where do you hail from? Which is your place? I do not know.Lord, at least now reveal them to me.

Anda chandamu verai  nadatalella 

trigunaateetamai yunnade gaani 

Your appearance ( of a prince) is something; but your conduct is different- beyond the three gunas! 

Chitukante naparadha chayamula dagilinche

Sivalokamu gadu

Vaturupudai balini vanchinchi yanchuvani

Vaikunthamu gadu

Vitavachamulaadi chiramu drumpabadda

Vidhilokamu gadu

Your place cannot be Sivaloka- where even a small lapse constitutes a big offence.

It cannot be Vaikunta, the place of Vishnu, who after all tricked Mahabali and subjugated him. 

It cannot be the world of Brahma who lost one of his five heads for resorting to lustful words.

Didavu dharmamu satyamu mrudubhashalu kalgu

divyarupa Tyagaraja vinuta

Your divine form is full of firmness, dharma, satya, pleasing speech, etc. So where exactly do you come from? (Who indeed are you, because you are so different from the Trimurtis!)

What a splendid way Tyagaraja portrays the nature of Rama, as beyond the Trimurtis! Our Puranas are full of incidents revealing the ‘other side’ of the Trimurtis! (It is almost like the gods in Greek mythology!) Compared to them, Rama is ideal and perfect in all respects! No wonder Tyagaraja has seen the secret behind Him ( nija marmamu telisina vaani) and realised Him as the Brahman, beyond the Trinity!

That is why, we can never get good buddhi without instructions from Satguru : buddhi radu, buddi radu, peddala suddulu vinaka)

 
Bhagavan Himself declares in the Gita:

Brahmano hi pratistaaham
Amrutasya avyayasya cha
Sasvatasya cha dharmasya
Sukhasya aikaantikasya cha                 14.27

For I am the abode of Brahman- the Immortal and Immutable, of everlasting Dharma and the Absolute, Unchanging Bliss.
Can we now dare to say that the Avatara is just an aspect of any Deity?

As the Sadguru, Tyagaraja has revealed the Truth of Avatara.

    Note:

That a true devotee should not differentiate among Upasana Murtis ( that is, whatever may be one’s own Upasana Murti, he should not denigrate or decry others, and advocate the idea that one is superior to another) is emphasised in the Bhagavata.
After Daksha’s Yajna was destroyed by Rudra, the Devas request Rudra to give up his anger and help in the proper completion of the Yajna. Rudra too shows compassion and  visits the Yajnashala. Then Lord Narayana also appears there and instructs them about the non-difference among the Murtis (Murti-Samasrayam). Bhagavatam, Skanda 4, Chapter 7.

Bhagavan says:

Aham Brahma cha sarvascha 
jagata: karanam param
Atmeswara upadrishta
 swayam druga viseshana:

I am Brahma, responsible for creation of the World. I am Siva too. I am the Atma of every one, their master and also the witness for their acts. I am self-effulgent and unconnected with anything.
Atma mayam samavisya
 soaham gunamayeem dwija
Srujan rakshan haran visvam 
 dadhrae samjnam kriyochitaam.
O Brahmins! Though I am such, I assume the Maya consisting of the three gunas and engage in projection,maintenance and  laya of the world. Accordingly, I assume the names of Brahma, Vishnu and Siva.
Tasmin brahmanyadvideeye
 kevalae paramatmani
Brahmarudrau cha bhutani 
bhedenaajnonupasyati. 

It is the one lacking intelligence who perceives differences in this One without a second, such as Brahma, Siva and others.

Yatha pumaanna swaangeshu 
sira:paanyadishu kwachit
Paarakya buddhim kurutae 
aevam bhuteshu matpara.

Will any man think of the various parts of his body that some are his, while some belong to others? Likewise my true devotee does not distinguish between Me and other forms of life.

Tryaanaam eka bhaavaanaam
Yo na pasyati vai bhidaam.
Sarva bhutatmanaam Brahman 

Sa santim adhigachchati.

O brahmajnanis!

We three are One. We also appear as all forms of life. One who does not perceive any differences among us attains Peace.
                               -Slokas 50-54.
Devotees should ponder how this matches what is said in the Gita!

To be continued…………………..