A:: Perumal: E Book by Anbil Ramaswamy

Sreeman Sreerangasreeyam Anupadravam Anudinam Samvardhaya/
Sreeman Sreerangasreeyam Anupadravam Anudinam Samvardhaya//
A :: Perumal
E book
by
Anbil Ramaswamy
1
A :: Perumal
Contents
Ch.No Topic Page
No.
Sri: SriMukham from Paravakottai Chinnandavan 3
1 Oh What a Perfect Match 4
2 God’s omnipresence PF view 23
3 God’s omnipresence PF view 24
4 Two Mahakavis 26
5 God’s omnipresence F view 27
6 God’s Omnipotence PF view 32
7 God’s Omnipotence F view 41
8 God’s Omniscience PF view 52
9 God’s Omniscience F view 58
10 The Lord Regrets 67
11 The Lord relents 72
2
3
Chapter 1 :: OH! WHAT A PERFECT MATCH!
=====================================================
Part 0: INTRODUCTION
As a sports enthusiast, you may be tempted to think that this is
about one of the cricket match mania with which we are too
familiar. Sorry. This is not about cricket.
Some of you may think that this is about matrimonial match making.
No. This is not about that either.
Then, what another match we can talk about?
A few years ago, when I visited H.H. Sri Rangapriya Maha Desikan
Swami at his place in Hanumanthnagar, Bangalore, he casually put
an intriguing question –
“Do you know that Bhagavaan has 6 qualities and we also have 6
matching qualities?”
This query inspired me to this write up.
========================================================
We are told that Bhagavaan has 6 virtues and qualifications that
define him namely -
1. Jnaanam: Knowledge
2. Balam: Power
3. Aiswaryam: Supremacy
4. Veeryam: Valor
5. Sakti: Abilty
6. TEjas: Brilliance
Bhaga represents all the above 6 qualities. It is because of these

that the Lord is called Bhagavaan meaning one who possesses all
these 6 qualities”. That is why he is also known as “shaaT guNa
paripoorNan” meaning on who has the 6 virtues in full” and “Thri-
yugan” meaning “one who has 3 x 2 = 6 guNas”.
As these are well known, we are not elaborating on them.
We Jeevaatmas also have matching 6 vices and disqualifications,
namely-
1. Kaama: Desire
2. KrOda: Anger
3. MOha: Ignorance
4. LObha: Longing
5. Mada: Pride
6. Maatsarya: Envy
4
Did not Swami Desika challenge Goddess saying that she was
“Saarvaboumiee” while he himself was “Aparaadha Chakravarthi” -
"I am also an emperor like you" says Swami in his own inimitable
way.
aham asmi aparaadha chakravarthee
karuNE tvam cha guNEshu saarvabhoumee /
(DayA Sathakam SlOkam 30)
Meaning:
" Oh! Daya DEvi! I am the Emperor of all offenses (aparaadhas). My
empire consists of all sins.
You are the Empress of all auspicious qualities. When both of us are
thus equal in status, each in our own way, why not you invade my
kingdom, take me prisoner of war (POW) and imprison me at the feet
of your Lord VrishasailEswara?
========================================================
How the same vices when taken over by Bhagavaan on himself,
transform them into as many virtues, turning them from the “sinful”
to the “sublime” – Let us analyze some of these.
OH! WHAT A PERFECT MATCH!

Part 1
========================================================
1. Kaama: Desire:
What is Kaama?
Dictionary gives the following meanings inter-alia for the word
“Kaama” :: Desire, Wish, longing, love, affection, pleasure,
enjoyment, sensuality.
Kaama refers to playful activity and includes from simple desire at
the one end of the continuum to lust and intemperance at the other
and whatever in between that one feels to be a source of pleasure.
For us:
We have all these and more. Man, desires happiness and peace of
mind. He earns and builds up wealth for enjoying the same. The
more he seeks happiness through these, the more the problems he
faces. He creates complications for himself.
• He digs a well and falls into it.
• He starts a business and burns his fingers.
• He loves and languishes.
• He marries and begets children and suffers the problems of
family life.
5
Life seems miserable from any angle. Therefore, he seeks a refuge.
Others do not listen to his woes or if they do, they seem to be
mighty happy about his predicament. This is how it works:
• Our Desires trigger our will,
• Our will prompts our deeds,
• Our deeds lead to our habits,
• Our habits mold our character,
• Our character decides our destiny.
The extent of individual's life, his happiness or otherwise in this life
will be measured exactly by what he has wanted in the past;
similarly, his present aspirations and behaviors would determine his
future state. Every act of his has its equal and opposite reaction on
himself.
----------------------------------------------------------------------------------------------------------------
Quotable quotes:
❖ “There are two tragedies in life. One is not to get your heart’s
desire. The other is to get it”. Bernard Shaw, Man and
Superman IV
❖ “Pleasure’s a sin and sometimes sin’s a pleasure”- Byron, Don
Juan I
=======================================================
For Bhagavaan:
But God has his own desires but these are of the sublime kind.
Let us see a few examples from the Vibhava Avataaras from Swami
Desika’s Dasaavataara StOtram: Swami Desika says ““ichchaa
griheeta abhimata uru dEha” meaning “He takes different forms as
per his desire”
Matsya: “Ichchaa Meena”- meaning the Lord took incarnation as

“fish “out of “desire” (ichchaa). He elaborates saying “DOLaarOha
sadOhalam” meaning the Lord desires to enjoy the cradle-like
swinging of the waves.
Koorma: Swami says “Vihaara kachapa” meaning the Lord took the
incarnation of tortoise out of a desire to enjoy (vihaara) on a couch
in the ocean that was the home of his father-in-law!
Varaaha: In this, it was his desire to save mother Earth - Bhoomaa

devi whom he lifted from the great ocean with his sharp long tooth
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holding her safe like a tuber root (musthaa iva) to free her from any
shock or disturbance. He bore the one who bears the world
(Vsiwambhara)
Nrisimha: His desire in this Avataara was to fulfill the words of his
Bhaktas (nija bhritya BhaashiTam). The Bhaktas were (1) Prahlaada
who swore that Bhagavaan is everywhere and (2) the saving Brahma
without repugnance to the contradictory boons mindlessly granted
by him to HiraNyakasipu.
Vaamana: His desire was to spare Mahaabali as promised to his

grandfather, Prahlaada.
Parasurama: His desire was to show how to obey parents by

implicitly carrying out the commands of his father, Jamadagni.
Rama: His desire also was to fulfill “Pitru Vaakhya Paripaalana”

when he happily went into exile as per his father’s command. Also,
he wanted to show by his actions how an ideal human being should
behave, as a son, as a brother, as a husband, as a friend etc.
Balarama: His desire was to act as the alter ego of Lord Krishna
(ksheeram sarkara iva yaabhi aprutak bhootaa)
Krishna: His desire was to teach humanity how their duties are
important through Bhagavad Gita, his “Song Celestial”
We should understand that Krishna's union with the Gopis was not a
desire based on a base, blasé, banal, physical level but on a
sublime, spiritual, platonic plane with none of the carnal inhibitions
which we in our limited, myopic perception would like to associate
with.
Also, even granting just for the sake of argument that the union was
of the kind we have 'in our mind', we can also imitate him provided
we are can imitate all other acts of his like
• sucking life out of the breasts of Puthanai, the demoness, or
• lifting on the little finger the huge mountain of Govardhan, or
• dancing on the hoods of the hydra-headed serpent Kalinga or
• proclaiming such lofty themes like Bhagavad Gita or
• ‘even following them at the least’.
7
So long as we cannot even imagine doing such miracles, we have no
right to question the deeds of Krishna from a mere mundane level.
Kalki: His desire is to bring back the golden age of Krita Yuga.
========================================================
Part 2: KrOdha
=======================================================
2. KrOdha: Anger, Rage
What is “KrODha”?
Dictionary gives inter-alia the following meanings for the word
“KrOdha”:: Anger, Wrath, Rage
For us:
Anger is sin. It is bad under all circumstances. Most convicts are in
jail mainly due to Kaama and Krodha and their repercussions. Anger
may seem to succeed in the first instance but ultimately it fails.
Along with Kaama, krOdha is twin hazard for us. That is why in our
daily prayers, Sandhya Vandana, we recite verses invoking God to
help save us from Kaama (desire) and KrOdha (Anger) popularly
known as the “Kamokarsheeth Japa” - which most of us do (at least
on the Upakarma day!).
This is because of all the vices that a human being is heir to -

Kaama and KrOdha constitute the worst “double jeopardy”. We can
even say that Krodha and Lobha are but different manifestations of
Kaama. If what you desire is not secured, it leads to KrOdha; if you
get what you desire, it leads to greed for more of the same LObha. It
is said that “Hatred does not kill your enemy”'; only the hater will
become tense, only his blood pressure will shoot up.
A person who gets angry all the time for anything and everything
with or without provocation (which itself may be more imagined
than real) will soon lose the sympathy of all. A person who cannot
get on with his parents, siblings, spouse, children and other
relatives and friends would do well to ponder over where the fault
lies. A sensible introspection would reveal that the real culprit to
blame for his discomfiture is none other than his own self. And, the
sooner he corrects himself, the better for him.
8
----------------------------------------------------------------------------------------------------------------
For Bhagavaan:
But the very same anger becomes a virtue in the case of
Bhagavaan.
How? Let us see a few examples from Vibhava Avataaras.
Nrisimha:
His anger was triggered by the sufferings that his Bhakta Prahlaada
was subjected to.
He would tolerate any affront to himself but when his Bhakta is
offended, he cannot tolerate it and gets into a deadly rage. Even
when he encountered HiraNyakasipu, he did not at first wish to kill
him but embraced him. Only when the Asura did not show any
compunction and consideration for his own son, as evidenced, the
Lord really got angry and tore the Asura’s entrails with his
fingernails.
This was indeed a “justified indignation” and therefore a virtue.
Parasurama:
His father’s name itself was “Agni”- Jamad -Agni. Parasurama got
enraged at the killing of his father whose death seems to have
kindled the fire of rage in him. And, this resulted in the decimation
of 21 generations of kshatriyas with whose blood, he offered as
”TarppaNam” for his ancestors. This was also a “justified
indignation” and therefore a virtue.
Rama:
ANDaal calls him “manathukku Iniyaan” meaning one who pleases

the mind”. Why does he please? It is because he killed Ravana with
his anger. (sinathinaal Tenn Ilankai kOmaanai setra).
There are very many occasions in which Rama is shown to have got
angry, for example,
• when he sent a message to Sugreeva who did not do his duty

to help Rama in searching Sri Sita that the path for killing
Vaali was still open for Sugriva.
9
• when Rama vowed to dry up the ocean that did not open a
path for Rama to cross over to Lanka (Saagaram
soshayishyaami).
It is also to prove that Bhagavaan not only rewards good deeds but
also administers punishment to fit the crime. He shatters the ego of
these people and show them their place – again a “justified
indignation” as what is required in the circumstances. He brings
himself up with a certain amount of anger to accomplish this.
As mentioned earlier, he would tolerate any affront to himself but

when his Bhakta is offended, he cannot tolerate it and he gets into a
deadly rage. He did not mind being hit by his opponent in the war,
but when his Bhakta AnjanEya was hurt, he really got furious and
fought with great force.
In all these cases, anger which is a vice in us becomes a virtue for

the Lord.

Part 3: “mOha”
==================================
1. mOha: Ignorance, Delusion
What is “MOha”?
Monier William’s Dictionary gives inter-alia the following meanings
for the word “MOha” :: Ignorance, Delusion, Bewilderment,
Perplexity, Distraction, Infatuation, Error, Folly
For us: We have all the above and more. Our ignorance is colossal.
Quotable Quote:
“To be ignorant of one’s ignorance is the malady of the ignorant” –
A. B. Alcott, “Table talk”
--------------------------------------------------------------------------------------------------------
For Bhagavaan:
It is said that God himself does not know the extent of his
KalyaaNa guNas. TirukkkaLLam Swami in “Bhagavad Geeta
and Upanishad Upanyasam” at Vedanta Desika Kalyana
Mandapam, Mylapore, Chennai during December 1980-January
10
1981 and reproduced from “The Hindu” Newspaper (Vide Page
7) says:
“Acharyas, interestingly go to the extent of saying God himself
does not know the bounds of his greatness, despite his being
omniscient and that is because frontiers do not exist.
How can anyone claim to know something that does not
exist?”
Bhagavaan does not know the extent of Thaayaar’s glory.

Srisukti of ALavandaar says in Chatus slokee verse 2:
“Yasyaas tE mahimaanam aatmana iva tvad vallabho api
prabhu:”
On the other hand, praising his spouse would only gladden his
heart. That both the Lord and his spouse are unaware of their
mutual greatness is a stunning tribute to both.
Swami Desika solves this issue in SlOka 9 of “Sri Sthuthi”:
tvaamEva aahuhu kastchit aparE tvat priyE lOkanaahtam
Kim Tair anta: kalaha malinai: kimchid utteerya magnai:/
Tvat sampreetyai viharati harou sam mukheenaam
sruteenaam
bhaavaarooDou Bhagavati yuvaam dampatee deivatam na: //
Meaning.
“Some would regard you as the ultimate ruler of the world
while some others will hold your dear consort (Lord Vishnu) as
the real Lord and master. In such disputes, they get drowned
in the morass of confusion and conflict. They are as good as
drowned! What the Vedas declare is that the Lord engages
himself in sport to please you. The whole activity of creation
etc. is discharged by him with your tacit approval and for your
pleasure. When this is realized, we would declare that both of
you constitute our divinity”
(Vide Page 96 of “Sri Sthuthi” by Dr. V.N. Vedanta Desikan
published by Poundarikapuram Asramam, Srirangam)
It is said that both Bhagavaan and Thaayaar share their

responsibilities, the Lord exhibiting such masculine
characteristics like Jnaanam, Aiswaryam, Balam, Sakti,
Veeryam, TEjas etc (that are useful also for punishing the
guilty) while Thaayaar assumes such feminine qualities like
patience, mercy etc. (that are required to save humanity from
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such punishment). In fact, she is ignorant of what is called
punishment (nityam agjnaana nigrahaam)
Also, glorifying one does not mean degrading the other.
Bhagavaan himself cannot count the number of his births. It is

said “Avataaraa hi asankhyeyah”. Over 48 Avataras have been
identified of which 10 are said to be Major Avataras (Dasa
Avataara). The other Avataras are considered auxiliary
Avataaras. Pancharaatra Samhita lists 39 Avataras. In some of
these secondary Avataras, Lord Narayana enters the soul
(AnupraEesa) of the persons whom he deems appropriate for
carrying out one or more of the specific purposes Viz. saving
the virtuous, destroying the evil doers and re-establishing
Dharma. In Srimad Bhaagavtam Skandam X – Chapter 51
SlOkas 37 to 39 in reply to Muchukunda, Bhagavaan himself
says: “Honored one! My births, deeds and names are so
numerous yet that even I cannot recount them all” He himself
says : “It may be possible to count the particles of dust on this
planet in the course of many births, but not the number of my
births, attributes and names”
Bhagavaan does not know the extent of his own Maayaa.

Srimad Bhaagavatam Skandham 6. SlOka 35 says “yO hi aatma
maayaa vibhavam sma Paryagaadh yathaa nabha: sva antaram
atha aparE kuta://
Meaning:
“So vast and varied is the power of his Maayaa that even he
does not know its extent, just as the sky is unaware of its
own limits” (Page 116 of Srimad Bhaagavata Volume I
Translated by Swami Tapasyananda and published by Sri
Ramakrishna Math, Madras in December 1980)
Bhagavaan does not know how many Jeeva Raasis (Sentient

beings) are there. Lord Ranganatha known as “Azhagiya
MaNavaaLan” which means “eternal handsome bridegroom” is
fully bedecked and is waiting to take in all the Jeevas as his
brides. From immemorial he has been waiting and waiting and
waiting! It is not known how much longer he would have to
patiently wait till the last Jeeva reaches him. He does not
seem to have a tab on this count.
12
Bhagavaan is oblivious of the enormous volume of sins
committed by his devotees (Vide Page 474 of Sri Vishnu
Sahasranama translation by Prof. A. Srinivasa Raghavan and
published by Sri Visishtadvaita Pracharini Sabha in 1983).
Swami Desika in MummaNIkkOvai 4 also refers to this

“Avijnaata” and says “adiyavar pizhaigal ninn karuthu aDaiyaa”
meaning “devotees’ sins do not reach your attention at all”. In
other words, He does not know about his devotees’ sins.
(Vide Page 8 of “Amalan aadi piraan” by Sri D. Ramaswamy
Ayyangar published by Visishtadvaita Prachaarnii Sabha ).
If at all these could be counted as Bhagavaan’s ignorance, it

only reveals his anxiety to save erring humanity by concealing
his Paratvam with his Soulabhyam. In fact, it is said that all
the 6 qualifications attributed to him will be become as many
defects before his “quality of mercy” which is our sole savior
from our interminable sins.
We should remember that Bhagavaan is not ignorant, but he
only feigns ignorance. This only enhances his glory in his
“Saving Our Souls” (SOS).
In the case of Bhagavaan, “ignorance” is another way of
saying that he “ignores” our faults and failings for showering
his mercy on us.
It is part of his exercise to “forgive and forget” our
commissions (a-krithya KaraNam and omissions (krithya a-
karaNam)
It proves that his feigned “Ignorance” is “bliss” - for us - in a
different sense!
Therefore, his “ignorance” transforms into a “virtue”
====================================================
Part 4: “LObha”
====================================================
LObha: Greed, Avarice, Longing, Miserliness
What is “lObha”?
Dictionary gives inter-alia the following meanings for the word
“lObha” :: Greed, Avarice, Longing, Miserliness, Confusion,
Perplexity, Impatience, Eager desire, Longing, covetousness,
Cupidity etc.
13
For us:
Hinduism does not preach a "Give and take Policy". It teaches a
policy of “Giving without taking”. When there is only one chair and
someone else is also standing, it would be civil (and may be
chivalrous, if that someone is a lady) on your part to offer it to him /
her. Instead, if you rush pushing that person out, as they do in the
musical chair game - it is brutish.
There is nothing wrong in giving. At least it prevents ulcer because
it is done without rancor. This is allied with another trait viz.
“generosity”. Miserliness is considered one of the worst vices. It is
humorously said – "There is none to surpass the liberality of a miser;
there was none like him in the past, nor there any in the future. For,
even without touching his riches, he hands over all he possesses to
others!”
"If you don't get what you like, learn to like what you get" - There
will be no disappointment.
If you think you cannot do without something, you have already lost
your freedom and become a slave to that thing. We tend to believe
that we become civilized, the more we treat luxuries as necessities;
Our elders advise that if you want to be happy, learn to consider
even necessities as luxuries that could be dispensed with, if you
wish.
----------------------------------------------------------------------------------------------------------------
For Bhagavaan:
Bhagavaan is described as “asankhyEya KalyaaNa gUna gaNa” and
“akhila hEya pratyanika” and “avaapta Samstha kaamaan” which
last means that he has all his desires fulfilled.
But, Wait. Even he has one desire that is not fulfilled! What is that?
No doubt, he wants all Jeevaraasis to attain his feet and is
anxiously awaiting the event.
In fact, as stated earlier, as “Azhagiya MaNavaaLan” he is waiting
endlessly to take in all the Jeevas as his brides. From immemorial
he has been waiting and waiting! It is not known how much longer
he would have to patiently wait till the last Jeeva reaches him. He
does not seem to have a tab on this count.
His longing in this regard seems to have burgeoned into even greed
because of this.
All this is due to his own self-imposed rules and restrictions (as
gleaned from Saastras) according to which the Jeevas would have
to go through the throes of cycle of births and deaths due to their
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interminable Karma (also known as Samsaara) until they become
completely karma--free to qualify for reaching him in Paramapadam.
When this will happen is what God only knows (GOK).
Till then, his longing should remain unfulfilled.
This reveals the supreme magnanimity of the Lord In preferring to
wait for this to happen without transgressing his own Sankalpam.
Here his “lObha” or “Longing” which is a vice in us becomes a virtue
for Bhagavaan.
Part 5: “Mada”
========================================================
1. Mada: Pride, Infatuation
What is “Mada”?
Dictionary gives the following meanings for the word “Mada”
Pride, Boasting, Infatuation, Intoxication, Presumption, Conceit,
Hilarity, Rapture, Inspiration, Passion, Wantonness, Lust, Arrogance
------------------------------------------------------------------------------------------------
For us:
We have all these and more.
What do you call a person who goes bragging about achievements
(real or imaginary)?
We will denounce him as being vainglorious (Dambaachaari),
narcissistic swaggerer.
People will justly shun such a boastful person.
We see applicants mentioning in their curriculum-vitae of various
achievements that they never even dreamed of, so that they may
land themselves in plum posts and become proud of their seeming
success in hoodwinking, until the reality is detected exposing them
for what they really are that would result in spelling their deserved
doom!
The hyperbole indulged in by marriage brokers is proverbial to the
endless trauma the couple would have to go through for the rest of
their lives unless, of course, they resort to divorce!!
----------------------------------------------------------------------------------------------------------------
Quotable Quotes:
• “Of all the lunacies earth can boast, the one that must please
the devil most is pride reduced to the whimsical terms of
causing the slugs to despise the worms” -Robert Brough, the
“Tent maker’s song”
15
• “Pride goeth before destruction and haughty spirit before a
fall” – Old Testament, Proverbs XVI.18
----------------------------------------------------------------------------------------------------------------
For Bhagavaan:
On the other hand, we find that Bhagavaan himself catalogs
his own glories to Arjuna in Bhagavad Gita Chapters 7 and 10.
Are these also vain boasts?
No. Vedas, Divya Prabandams, Itihaasas, PuraaNas, Achaarya
Srisuktis etc. all declare loud and clear and in one voice how
these are real and not figments of imagination and how
remembering these would ennoble our lives.
Even Arjuna the bosom friend of Lord Krishna was not
convinced in the beginning about all these until Lord Krishna
gave him divine vision to witness his Viswaroopam (Universal
form) (vide BG Chapter 11).
Why was Arjuna not convinced?
Krishna gives the answer.
It is because of his “Maayaa”. What is “Maayaa”?
It is the supernatural enchanting magical snare that entangles
the soul with its spell, so that the souls become oblivious of
Lord’s Supreme power and then appreciate and approach
Bhagavaan with Bhakti (Loving devotion) and seek liberation.
Oftentimes, the Jeevas seeing his simplicity mistake him to be

powerless. In fact, this was Lord Krishna’s pathetic plaint
when he said
“Avajaananti Maam mooDaa: maanusheem tanum aasritam/
Param Bhaavam ajaanantO mama bhoota mahEswaram // (BG
IX- 11)
Meaning
“This foolish people of the world on seeing me in human form
do not know me, who am unborn and the imperishable though
in the human form but think of me as one of them”
On such occasions, he is forced to exhibit his Paratvam to
dispel such mistaken impressions.
Arjuna was perplexed how this innocent looking Chauffeur, the
Vrindaavan playboy standing in front of him could be all the
above that he claimed.
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Naturally, his curiosity to get confirmation of this situation
made him ask Krishna to practically reveal his capacities but
he couches his request with utmost humility saying that if
Krishna deemed him capable of witnessing, Krishna might
demonstrate.
This is not because he seeks to question the veracity of
Krishna’s claims but out of genuine curiosity to be blessed
with the vision of the Lord in its entirety, a curiosity to enjoy
as an actually observed demonstration, a curiosity to know
that God could be imminent as well as transcendent - all at the
same time.
After beckoning Arjuna repeatedly to “see”- “Pasya”, “Pasya”
in 4 consecutive Slokas (11/5 to 11/8) Krishna granted him
divine super-natural eyes with which he could not only see but
also fully comprehend his Universal form (ViraaT roopa) never
seen or heard of before (adrishTa poorvaaNi).
The abstract truth was to be given visible reality.
Krishna had to prove both by his words followed by his action
in presenting his universal form.
No wonder that steeped in ignorance but brimming with pride and
prejudice and paranoia, we disbelieve these glories.
Let us see what Krishna claimed which to our mundane,

misunderstanding limited brains look like braggadocio.
In Bhagavad Gita Chapter 7 Jnaana vigjnaana yogam SlOkas 7. 8 to
7.12, Krishna lists 15 aspects that he represents: He says “I am –
7.8
(1) Palatability of water
(2) Light of the Sun and the Moon
(3) ‘OM’, the Essence of all Vedas
(4) Sound in ether
(5) Manliness of man
7.9
(6) Fragrance of earth
(7) Heat of fire to burn
(8) Life principle of all living beings
(9) Penance of ascetics
7.10
(10) Eternal seed of all existence, growth, and change
(11) Intelligence of the intelligent
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(12) Brilliance of the brilliant
7.11
(13) Might of the mighty
(14) Passion in sync with the scriptures
7.12
(15) Power of the Sattva, RajO and TamO gunas
In chapter 10: Vibhooti YOga

{From SlOka 21 to SlOKa 38, Krishna speaks of about 78 of his
different manifestations. These are just a few of his limitless
glories by way of illustration in what we now understand by
the term “primus inter pares” – best of the equally the bests in
each category. The real master-of-research that Krishna is, he
starts the discussion with a general statement and after
explaining his various glories, he closes his dissertation with
the same concluding statement by saying that he exists
supporting everything by an infinitesimal fraction of his will
power.
Summing up his peroration, Krishna says that all animate and
inanimate objects sprout from him as the seed. (10/39).
After cataloging the various categories, Krishna sums up
saying that nothing exists without him because he is the in-
dweller of all. He concludes the Chapter saying that there is
no end to his glories and what he had narrated so far is not
even a miniscule fraction of his characteristic manifestations
encompassing sentient and non-sentient, in condition of cause
or effect, both when being gross or subtle etc. (10/40, 10/41,
10/42)
Perhaps, the Lord thought that the best person to disabuse their
minds would be the Azhwar, instead of Himself making the effort
lest he should be misunderstood as indulging in “self-glorification”.
Whenever and wherever one finds something fine and

appreciable, one should understand that it is nothing but a
spark of Bhagavaan’s glory.
Unfortunately, none of us understands this and only we are the
losers!
If one were to really understand the essence of Bhagavaan’s
teaching in this Chapter, one’s Bhakti would grow manifold.
18
Today, even if Lord Krishna with his “precepts” as revealed in
Bhagavad Gita and Lord Rama with his “practices” of
exemplary rectitude (Raama: dharmO vigrahavaan, adharma
virateem) were to appear before us and persuade us, we will
refuse to mend our ways! We are so adamant. What a pity!
As we are committed ourselves to indulge in our evil ways to

no end, it is strange that Bhagavaan is equally committed to
pardon us for all our indiscretions also to no end!
In the matter of determination of both us and Bhagavaan,
there seems to be a “Perfect match”!

Part 6 (Concluded)
===================================================
Maatsarya: Envy, Intolerance, Jealousy.
What is “maatsarya”?
Dictionary gives the following meanings for the word “ Maatsarya”
Envy, jealousy, malice, selfishness, Intolerance
-----------------------------------------------------------------------------------------
For us:
This is strongly associated with Mada. While Mada represents our

Pride and Infatuation and we revel in presenting our non-existent
qualities, we not only refuse to recognize the fact of these qualities
really existing in others but also actually feel jealous about their
achievements.
This is what is meant by “maatsarya”.
If you have one house or car and your neighbor has two or more of
them, you become jealous. If someone is richer than yourself, you
become jealous.
This leads you to manipulate means to bring him down to your level,
if not worse, by a campaign of slander. Very often, this effort
boomerangs and makes you a pathetic “One down” figure in the
eyes-of society where you tried to prove that you are “one up”!
19
Quotable Quotes:
✓ "O, Beware, my lord, of jealousy:

It is the green-eyed monster which doth mock
The meat it feeds on"…Shakespeare, Othello III, 3
✓ "I can endure my own despair, But not another's hope"
William Walsh, "Song"
========================================================
For Bhagavaan:
Now, let us see whether and if so, what Bhagavaan is jealous about
and how this vice transforms itself into a virtue in his case.
It would be blasphemous even to imagine that Bhagavaan could

ever become jealous of anyone because he is “avaapta Samastha
Kaamaan” meaning “He has all his wishes fulfilled”.
But here are some instances which dull witted persons could
attribute to his envy.
It used to be said that Brahmaastram would not tolerate if lesser

astrams are used in its place. When AnjanEya was bound by
Brahmaastram and brought to Ravana’s court, the Raakshasas
bound him with ordinary ropes and instantly Brahmaastram gave up
its hold on AnjanEya.
Similarly, when there is Paramaatma readily available to us, if we

prefer to resort to Kshudra dEvatas for our needs, it would be
insulting to Paramaatma and he will not come to our rescue.
Can this be classed as “intolerance”?
No. Everything should be in its place.
If Bhagavaan were to act just like these Kshudra dEvatas, how
would he be any different from them?
How can Kshudra Devatas be equated with Paramaatma?

Then, how to prove this?
HiraNyakasipu and Poundra Vaasudevan proclaimed that they were
themselves God and none should offer worship to Bhagavaan,
Bhagavaan had no alternative but to quell their pride.
20
Can this be treated as his “intolerance” that prompted him to
confront them?
Punishment should fit the crime. It is not out of jealousy but
because of the need to show them their place, that they had to be
confronted the way Lord did.
When Hanuman’s mission as emissary of Rama and succeeded, it is

said that Bhagavaan himself wanted to try his luck in acting as an
emissary. So, he became “PaaNDava Dhoota” in Krishna Avataara.
He could not succeed like Hanumaan.
Can this be construed as Bhagavaan’s jealousy of Hanumaan’s
success?
Glorifying one does not mean degrading others. Question of jealousy

does not arise here. On the other hand, it was a tribute to the
success of AnjanEya.
We know that Bhagavaan “managed” to fail in his attempt to prove

that negotiations with impossible, incorrigible, unwilling, sworn
enemies would not yield any positive results.
By failing, he ensured the outbreak of war in which the enemies of
PaaNDavas were totally decimated.
There is an aitihyam that when Lord Ranganatha donned Naachiyaar

TirukkOLam, he wanted to ascertain from BhaTTar how he looked in
his role as Thaayaar. BhaTTar is said to have replied that it was all
Ok except that the compassion one finds in Thaayaar’s eyes was
found missing in his eyes!
Did the Lord take the role of Thaayaar out of jealousy on seeing the
quintessence of pulchritude of Thaayaar?
NO. On the other hand, by imitating, he was paying a flattering
tribute to Thaayaar’s beauty.
Is it not said: “Imitation is the best form of flattery?”
In all these cases, Bhagavaan’s attitudes and actions were

concentrated on one or the other of his triple objectives of saving
the virtuous, destroying the evil doers and re-establishing Dharma
and none out of envy, intolerance, or jealousy.
21
Therefore, they become virtues whereas in our case we cannot
claim any of these as virtues.
So, for us they remain as vices.
Oh! What a perfect match!
===================================================
22
Chapter 2 :: ON GOD’S OMNI-PRESENCE (Prima facie View)
Introduction
God is omni-present, Omni-potent and Omni-scient.
This is what our scriptures declare loud and clear.
Sruti Vakhyam declares that the Lord is “All- Pervading”
This means that he exists within and without everything and in
between too. (Sarva Vyaapi)
This is what our Saint Poets (Azhwars) and preceptors (Acharyas)
proudly proclaim.
Do you believe in the above statements?
Do you think this is correct? But, please think again.
Numerous references in our scriptures seem to suggest contrary to
the above view.
These references look like blasphemy and we as devotees feel them
as revolting and unacceptable.
Do not be shocked when this statement is made.
Let us examine a few of them for a better understanding.
Please also read the “Final View” (Siddhantam) and think once
again before reaching a conclusion.
====================================================
The inspiration for writing this series is from none other than the
celebrated disciple of Bhagavad Ramanuja, Koorthaazhwaan
himself. In “Athimaanusha Sthavam”, he cites various episodes to
prove this.
This might look like “Nindaa Sthuti” wherein the apparent meaning
looks like accusing, but the inner meaning would mean the
opposite. This is a clever ploy Koorathaazhwam employs to bring
out the glory of the Lord & in the process makes it enjoyable for us.
An Important NOTE:
Following the pattern of Bhagavad Ramanuja in his “Sri
Bhaashyam”, the Prima facie View (Poorva Paksham) is attempted
first. After completing the objections, the Final View (Siddhaantam)
is presented later.
23
Chapter 3 :: OMNIPRESENCE (Prima facie View)
This means that God is ubiquitous. He is within and without
everything in the world.
A conversation took place in a school classroom like this:
Teacher: "Do you know Where God is?" None could answer. But a
girl of 3 years stood up and said. "I know where he is".
Teacher: "Where? Where?" The teacher queried anxiously.
Girl: "He is in the bathroom of our house".
Teacher: "How do you know that he is in the bathroom?"
Girl: "Daily in the morning, when my mother is there taking
shower, my dad standing just outside would yell out “Oh! God! Will
you please come out? It is getting late for my office. Do you get so
dirty that you have to take this long in the bathroom?"
The lady came out wrapped in a large turkey bath towel.
The little girl could not comprehend any more than knowing that the
“God” he was referring to be her mother (though Sruti Vakhya says
“maatru dEvO bhava” giving her the prime importance).
========================================================
We are told that God is everywhere; we are not able to comprehend
his presence any better than the little girl. Our scriptures have
identified five different abodes of God and have named them as:
PARAM (Transcendental) VIBHAVAM (Incarnations)
VYUHAM (Emanations) ANTARYAMI (Indwelling) and
ARCHA (Iconic)
PiLLai LOkaacharya in Sri Vachana Bushanam explains: When a
person is thirsty and wants to drink water, that person would
naturally go in for the water near at hand.
PARAM is like water lying beyond the Cosmos completely sealed off
from access to human endeavor. (Avarana jalam) (Enveloping
waters)
VYUHAM is like the Milky Ocean that could only be imagined but
could not be obtained.
VIBAVAM is like the torrential and turbulent waters of a huge river
in full flood and cannot therefore be approached easily.
ANTARYAMI is like the underground water that cannot be either
seen or reached without effort.
ARCHA is like the water stored in a water-pot readily available to
drink with which to quench one's thirst with absolute ease.
So, we conclude that God resides in all these places.
24
Does this not sound as if God is seen only in iconic form where he
presents himself in temples and NOT outside these temples?
But, how about places other than the above?
Does it mean that he is NOT elsewhere than the above?
Would it not be blasphemous to arrive at such a conclusion?
25
Chapter 4 :: Two Mahaa Kavis
As we have a “Mahaa Kavi” in KaaLidaasa in Sanskrit, we have a

“Mahaa Kavi” in Tamil literature also in Bharatiyaar.
It is worth noting that none of the numerous poets (including
Valmiki) have earned this sobriquet.
Bharatiyaar eulogizes Goddess Saraswati as omnipresent (in his
own style). He catalogues places where Goddess Saraswati could
be seen.
Among others, he says:
VeLLai Taamaraip Poovil iruppaaL: She resides in the white lotus
VeeNai seyyum oliyil iruppaaL: She resides in the sweet sound of
music of the lute
KoLLai inbam kulavu kavitai kooru paavalar uLLathu iruppaaL: She
resides in the minds of poets who compose delightful poetry
ULLadaam poruL tEDi uNarndE Odhum Vedathin uLL ninru oLirvaaL:
She resides and shines in the eternal truths searched and
proclaimed by the Vedas
kaLLam atra munivargaL koorum karuNai vaachakathu uTT poruL
AavaaL: She resides in the inner meanings of the merciful sayings of
guileless Sages.
And, he lists as many as 20 such places.
But, how about places other than the above 20 odd places?
Does it mean that she is NOT elsewhere than the above?
26
Chapter 5
ON GOD’S OMNI-PRESENCE – FINAL VIEW (SIDDHANTAM)
1.Saligraamams
We are told that since we have in our homes, alcoves where we

offer our prayers daily, they may be deemed to be temples, albeit in
miniature.
Again, in a home where 12 numbers of Saligraamams are

worshipped, it is said to become a “Divya Desam” meaning the
entire vicinity, be it a village or town or city- it becomes a place for
worship as a consecrated temple.
In the olden days, almost every VaishNava home used to have at

least 12 Saligraamams and thus make the entire city a “Divya
Desam”. In other words, there was no place that was without the
presence of God. That is why, the saying “KOvil illaa Ooril kuDi
irukka vENDaam” meaning “Do not reside in a place where there is
no temple”. Today, we find number of temples being built in every
nook and corner in the country. The same is true in U.S.A. where not
a day passes without an announcement of opening of a new temple
in every county (equivalent to municipalities back home in India).
2. Antaryaami
You may wonder what the case of those temples for “Kshudra
Devatas” that would be are also becoming popular these days. The
answer lies in the dictum that Lord Hari is dwelling in all of them as
“Antaryaami” (Indweller) and as the saying goes “Akaasaath
Pathitam tOyam yathaa gachchati Saagaram, sarva dEva
27
namaskaara: kEsavam prati-gachchathi” meaning “like the waters
pouring down from the sky ultimately reach the great ocean,
worship to all these deities also ultimately reaches “KEsava” only.
Of course, Parmaikaantins among Srivaishnavas do not recite this
slOka because they pray directly to “KEsava” himself without the
intervention of these intermediaries.
3. nrismha garbham
In Narasimha Avataara, the Lord proved his presence in all sentient

beings and non-sentient things, ready to leap out from wherever
HiaraNyakasipu would challenge him. No one knew where the Asura
would expect Prahlaada to demonstrate the omnipresence of God -
Sri Hari. The Lord had to prove his omnipresence by being present
at all places and in all beings in the form of Nrisimha, so that he
could manifest himself without delay from wherever he was
required to. Swami Desika confirms this when he says “TrilOkyam
Etat akhilam nrismha garbham”. (Vide p. 33 of “Essays on the
Eternal” by Sri Sadagopan Iyengar Swami, Coimbatore) Achaaryas
used to say that when HiraNyakasipu asked Prahlada “Where is
God?’ Prahlada should have shot back a counter-question to his
father: “Where God is not?”
4. Place of penance, Capital, Fortress
Swami Desika in “Abheeti Sthavam” Sloka 8 says that a place

acquires sanctity if a person who has conquered his senses lives
there (yatra dEsE) even once at any time (kadacchid api) he is
worshipped even by the celestials (tridasa vandita:) and it becomes
a worthy hermitage congenial for penance and meditation. It is
indeed God’s Capital city for all time. It is a comfortable venue for
enjoying all comforts including mOksha bliss also”
Kadacchid api rangabhoo rasika yatra dEsE vasee,

tvadEka niyataasayas tridasa vanditO vartatE/
Tadakshata tapOvanam tava cha raajadaanee sthiraa,
sukhasya sukham aaspadam sucharitasya durgam mahath//
There is no place without such holy men and so the entire world
acquires the status mentioned above. In other words, God is
everywhere.
28
5. Kabir Daasar
Once, Kabir Daasar was lying on the floor at a temple with his feet
pointing towards the Sannidhi. Someone commented on this. Kabir
Daasar is said to have replied by asking him to show a direction
where God was not present so that he could stretch his feet in that
direction!
6. Vyaapaka Mantras
There are about 70 million Mantras. More than 80% of them relate to
Bhagavaan, Sriman NarayaNa. Of these, three Mantras are
considered especially important because they emphasize the
omnipresence of the Lord. They are called “Vyaapaka Mantras”.
They are the six- lettered '”NamO VishNavE”, Eight-lettered “NamO
Naaraayanaaya” and the twelve-lettered "NamO BhagavatE
VaasudEvaaya” with PraNavam prefixed to them. Vishnu Gayatri
combines the three thus: "NaaraayaNaaya VidmahE; VaasudEvaaya
DheemahE; Tanno VishNu Prachodayaath”.
7. KaDa-vuLL
In Tamil also, God is known as “KaDa-vuLL” meaning “God is both

without (kaDa) and within (uLL)” and “in between”. This is an
affirmation of God’s vyaapakam or omnipresence.
The Lord is said to exercise three functions: “ShrishTi, Sthithi, and
Layam” meaning creation, protection, and dissolution. He has a
fourth function also. What is the fourth one?
It is called ”TirOdhaanam” which means “Concealing”.
What does he conceal?
He camouflages his “Paratvam” (Super-power) through his
“Soulabhyam” (Easy accessibility).
Why should he camouflage?
Jeevas may get sacred on witnessing his baffling, stupefying
supreme power. To assuage their fear, he conceals his super-power
under the cloak of easy accessibility. This act is also known as
“Maayaa” (illusion).
It is due to this “Maayaa” that YasOda could not realize Lord
Krishna as Bhagavaan even after his showing in his Viswaroopam
the entire universe including himself and YasOda also in his mouth!
This prompted ANDaaL in her Tiruppavai Paasuram 17 “ambaramE
29
TaNNeerE sOrE aram seyyum” calling upon her to “realize” the fact
by using the expression “arivuraai”, whereas she uses “urangaaatu
Ezhundirai” in waking up others.
8. Haardam
A reference was made of God’s presence as “Antaryaami”. This is

also known as “Haardam” which means “residing in the heart”. Even
now, God resides in the hearts of all sentient beings, including Deva
(celestials) Maunshya (human beings) Tiryak (fauna) and Sthaavara
(flora). In other words, God is indeed “omnipresent”
9. Upa-LakshaNam
The All- pervading nature of God cannot be enumerated in its

entirety, a figure of speech is employed. In Sanskrit Lexicon, it is
called “Upa-LakshaNam”, which in English is known as
“Synecdoche” and in Tamil grammar as “Sinai aagu peyar” and
“PoruL aagu peyar”. This means a “random sampling of examples”.
That is why Bharatiyaar listed about 21 spaces where Goddess
resides by way of such examples, leaving it to the imagination of
readers to expand the theme.
10. Intrinsic consciousness and extrinsic perception
All living beings are sentient. They have two stages of “awareness”
Viz. Intrinsic consciousness (also known as dharmi-buta-jnaana) and
extrinsic perception (also known as dharma-buta-jnaana). Each
living being whether human, animal or plant has a soul or Jeevatma
has these. This Jeevatma has intrinsic consciousness or the
cognition of the self as a living entity. Every living being
understands that it is a living being as evidenced from the instinct
of self-preservation. The hen runs away from the vulture; the rabbit
from the dog; the deer from the tiger. This realization of “being” and
“desire to continue to be” is the “Intrinsic consciousness” (Dharmi
buta jnaana). The ability to look out for what is around, to discern
the means to “continue life” by seeking nourishment, to sense
dangers to life (and by extension to offspring) and the like
constitute “External perception” (Dharma- buta-jnaana). While
intrinsic consciousness is common to all in the same degree, the
extrinsic perception or the awareness of not only things around but
30
also things beyond varies in degrees - with humans having the
greatest, animals to a lesser extent and plants with the least in the
scale. “Extrinsic perception” or Dharma-Buta-Jnaana is conditioned
by environment and is subject to expansion (Vikaasa) and
contraction (SankOcha).
• While plants draw sustenance from earth, water, air etc, grow
and multiply they do not engage in any other activity; the
animal kingdom involves itself in activity of a much higher
order (e.g.) hunting, eating, mating, cognizing, sensing and
avoiding dangers to life, seeking shelter, resting, sleeping.
• Humans are endowed with a higher state of intellect, observe,
ponder over, contemplate, reason out and comprehend. This is
known as the “Sixth sense” as distinct from the five senses of
the animal kingdom. This sixth sense enables humans to
understand things falling within one's comprehension and be
prognostic about even those that are beyond comprehension.
• It is said that the “Devas” or celestial beings (who are also
Chetanas) have attained a much higher order in evolution and
therefore have a higher level of intellectual activity with which
they could perceive even those which humans are not able to
comprehend.
• In the Achetanas (insentient things) also this Dharma buta
jnaana is very much there but is so contracted as not to
appear as existing at all.
• This is evident from the episodes in which Ahalya was raised
from stone, Pareekshit from charred wood and
DadhipaaNDan’s pot being granted MOksham.
• Sri Rama is known to have taken (when he moved to his
heavenly abode) all sentient beings and non-sentient things to
the high heavens on the ground that they happened to live in
AyOdhya during his sojourn on earth.
• The very presence of this Dharmi buta jnaana and Dharma
buta Jnaana in both sentient beings and non-sentient things
proves that God is Omni-present.
31
Chapter 6
ON GOD’S OMNIPOTENCE
(Prima facie view- Poorva Paksham)
Introduction
God is omni-present, Omni-potent and Omni-scient

Sruti Vakhyam declares that the Lord is All- Powerful (Sarva
Saktimaan)
proudly proclaim.
Do you think this is correct?
But, please think again.
the above view.
Let us examine a few of them for a better understanding.
again before concluding.
====================================================
The inspiration for writing this series is from none other than
the celebrated disciple of Bhagavad Ramanuja,
Koorthaazhwaan himself. In “Athimaanusha Sthavam”, he
cites various episodes to prove this. This might look like
“Nindaa Sthuti” wherein the apparent meaning looks like
accusing, but the inner meaning would mean the opposite.
This is a clever ploy Koorathaazhwam employs to bring out the
glory of the Lord and in the process makes it enjoyable for us.
An Important NOTE:

Bhaashyam”, the prima facie part (Poorva Paksham) is
attempted first. After completing the objections, the final
conclusions part (Siddhaantam) is presented in a subsequent
posting.
32
NOW READ ON OMNIPOTENCE
I. GAJENDRA EPISODE
The Lord ignored the elephant during the 1000-dEvamaana years

(not years in human reckoning!) of struggle with the crocodile and
only when the pachyderm cried “Aadhi-moolamE” was the Lord
shocked out of his slumber in doing His duty to protect GajEndra!
For all that, this GajEndra was none other than Indra-dhyumna in his
previous birth, an inveterate Bhakta of Bhagavaan.
Though popularly known as “GajEndra mOksham” did GajEndra get
mOksham? It was the Crocodile that got mOksham, not GajEndra!
If God were omnipotent, He should have rushed to Gajendra even at
the outset.
Is his failure to do so not evidence enough for the absence of his
omnipotence?
II. VAMANA AVATARAM
In Vaamana-Triuvikrama Aavataara, the Lord stooped even to

beg of Mahaabali three paces of earth and desisted from
wresting earth by force. It is said he proceeded to trumpet the
fame of Mahaabali like a soldier who goes in front of a
procession of a king chanting his glories (yath prastaava
samuchrita dwaja phaTee vrithaanta siddhaantibhi:) Further,
God is reported to have lifted the flagstaff of Mahaabali when
he marched in front of Mahaabali’s procession. He is also
reported to have assumed the role of a watchman to guard
Mahaabali’s palace in his new home in “Sutala lOkam”.
Does this not impact on his omnipotence?
III. RAMA AVATAARAM
1. VIBHEESHANA SARANAAGATI: The Lord offered on the

shores of the sea, protection to anyone taking efforts to
beg Him (yaachatE), “freedom from fear of all living
beings” (abhayam Sarva bhootEbhyO).
SakrudEva prapannaaya tava asmi iti yaachatE/

Abhayam sarva bhootEbhyO dadaami yEtad vratam mama //
When did the Lord say this?
33
When VibheeshaNa rushed to where Sri Rama was camping on
the battlefront, and was literally hanging in mid air, virtually in
a limbo begging for protection, we see Rama engaging Himself
in a “Conference call” with His cohorts to consider the “pros
and cons” in accepting or rejecting the surrender and in
offering protection to VibheeshaNa!
The story goes that Rama later lamented the delay saying that
if VibheeshaNa had surrendered while being at Lanka, He
would have had to rush to his place with the speed of GaruDa
and that VibheeshaNa had spared him this trouble! He
compared Himself to a lame man on whose head the waters of
Ganga fell at his place without any efforts on his part!
PankhOr upari gangaa-nipadana

(vide Abhaya Pradaana saaram, Adhikaaram 5).
If Rama were omnipotent, would he not have rushed to

Vibheeshana the moment he surrendered? What was the need
for him to consult his retinue even on such an urgent matter as
protecting the surrendered Vibheeshana? Does this not show
the absence of his omnipotence as he depended on the advice
of his generals?
2. HANUMAN
In Ramayanam, we find that in the war, Lord Rama tolerated

the arrows aimed at him but when Hanuman was hit; he really
got infuriated and fought with vehemence unheard of before.
ANDaaL also praises Rama as “manathukku iniyaan” because
he got angry “sinathinaal tennilankai kOmaanai setra” as if
anger is a virtue! The point to note is that the omnipotent Lord
did not use his omnipotence until he was forced by the plight
of Hanumaan.
3. RAMA’s TEARS
Sage Valmiki compares the tearful sorrow of Rama on

separation from Sri Sita to a moon covered by clouds. “If
sorrow and sadness at the separation of a dear one could hit
him so hard and reduce him to tears, it doesn’t say much for
34
his omnipotence. How does one reconcile the conduct of the
one who is susceptible to human frailties with that of the all-
powerful Lord who is said to be unshaken by anything and is
characterized as eternal everlasting bliss” (Quote from P 67-68
0f “Essays on the Eternal” by Sri Sadagopan Iyengar Swami).
Does this not show that Bhagavaan’s omnipotence is just a
myth?
4. SURRENDER TO SUGREEVA
In Mahaaveera Vaibhavam Sloka 43, Swami Desika narrates how the

Lord surrendered his omnipotence when he surrendered to Sugreeva
for launching search efforts to trace Sri Sita and how he became
totally dependent on Sugreeva.
Tarani suta saraNaagati para tantree krita swaatantrya!
Does this not show that God’s omnipotence was compromised?
IV. KRISHNA AVATAARAM
1. GOVARDANA GIRI EPISODE
Usually, it is a servant who would hold an umbrella over the head of

the King. Here, we find KrishNa inverting the Govardhana Mountain
and holding it by his little finger for a whole week like an umbrella
to protect the rustic folk from the torrential rains lashed by Indra.
Where did the Lord’s omnipotence go when he held a mountainous
umbrella to the ordinary folks?
2. God – An Emissary and a Chauffeur?
In Krishna Avataara, we find him in the role of an emissary on behalf

of PaaNDavas. He also acted as the chauffeur for Arjuna on the
battlefield. While Arjuna was seated on a high pedestal in the
chariot, Krishna was content serve him sitting on the driver’s seat
that was at a lower level and got the sobriquet of “Paartha-
Saarathi” (Divine Chauffeur). He obeyed Arjuna by stationing the
chariot between the two armies as ordered by Arjuna. Could he not
have used his omnipotence to destroy the enemies of Arjuna?
In all these, did he abdicate his omnipotence?
35
3. BHAGAVAD GITA
Krishna admits in his own words that he considers the “man of

wisdom” Jnaani as his very soul.
“Jnaanee Tvaam aatmaiva mE matam”
This means that he is content to be the body of the “man of

wisdom” (Jnaani) who he describes as his “soul”. The purpose of a
Sareeram is to serve the Sareeri. It exists only for the pleasure of
the Sareeri. It has no independence. This means that Krishna was
dependent on Jnaani for his very existence and was subservient to
the Jnaani.
He is not anymore potent, let alone being Omnipotent. This being
so, how can Bhagavaan be claimed to be omnipotent?
4. DRAUPATI
Krishna felt sorry that he had not rushed to Draupadi earlier

when her modesty was about to be ravaged and sent drapes
literally at the 11th hour! He ignored her pleadings when she
called him and responded only when she called him “Hridaya
Kamala Vaasa” And, remember that Draupadi was the wife of
His dearest PaaNdavas. The story goes that Lord KrishNa
regretted this delay, saying that he felt indebted to Draupadi
forever, with ever mounting interest on the debt to her that He
could never ever be able to liquidate!
"Govindeti yat Akrandat Krishnaa maam doora vaasinam

RiNam pravriddham iva mE hridayaat na apasarpati"
ChoorNIkai 16 of MumukshuppaDi also refers to this:
Draupadikku aabathilE puDavai surandadu TirunaamamirE (2)
Where was his omnipotence when Draupadi called him first?
5. BHEESHMA PRATIGJNAI
In the Mahabhaarata war, we find that the Lord who is reputed

to be “Sathyasankalpan” (who upholds his decision forever)
gave up his own Sankalpam and took up arms against
Bheeshma. Bheeshma himself says that the Lord said that he
would not take up arms in the battle but acted differently by
taking up arms. To that extent, he may be deemed to have
surrendered his power of omnipotence.
36
If he were omnipotent, could he not have accomplished his
mission without such abdication? Is this not a blot on his
omnipotence?
V. SWAMI DESIKA’S OBSERVATIONS
1. NEELA DEVI
It is NeeLa Devi who keeps Bhagavaan under control by her

bhogam. Swami Desika says in (Daya satakam-8) "nisaamayatu
maam neeLaa yath bhOga paTalai: dhruvam". Enchanted by NeeLa
Devi’s irresistible pulchritude (BhOga mayakkugal), the Lord would
seem to have lost his eyesight to notice the defects of Jivas.
If Bhagavaan had lost even his eyesight, how can he be deemed to
be omnipotent?
2. GODHA DEVI
ANDaaL aka GOdaa Devi succeeds in striking at the very root

(marma-bhidaa nidaanam) of Lord’s own uncontrollable will
power (Swaatantriyam) merely by her disapproving brow-
raising (bhrookshEpa Eva) says Swami Desika.
“godE! guNair apanayan praNata aparaadhaan bhroo kshepa

Eva tava bhoga rasaanukoola:/
Karma anubandhi phala daana ratasya Bhartu: svaatanatriya

dur vyasana marma bhidaa nidaanam//” (GOda Sthuthi 25).
If this were so, has he not lost his omnipotence?
3. DAYAA DEVI
In slOka 64 of Dayaa Satakam, Swami Desika says that Dayaa Devi

verily snatched away the independence of Lord of Tirumalai.
vileena SwaatantryaO -tvat vihritibhi:
Now, the Lord has lost his independence also.
In this plight, how can he be called omnipotent?
VI. CHAKRA IN SAFE KEEPING!
1. AMBAREESHA EPISODE
We know that the Sudarsana Chakram represents Bhagavaan’s

Sankalpam (Conscience- keeper). We understand that the Lord
had entrusted his disc (Chakram) to Ambareesha. This means
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that he surrendered his Sankalpam and along with it his
omnipotence. In fact, when Durvaasa had a spat with
Ambareesha, Durvaasa created a ghost to torment
Ambasreesha. The Chakram with Ambareesha started chasing
the sage and the ghost and would not let them go free.
Durvaasa is reported to have appealed to any number of
deities who expressed their inability to help. Finally, the Sage
approached Lord Vishnu. But, Vishnu said, "I am a slave to my
Bhakta. So, I cannot do anything. Rather surrender to
Ambareesha himself and seek his pardon". Only when
Durvaasa surrendered to Ambareesha, the Sudarsana Chakram
stopped chasing the Sage.
Does this episode show that Bhagavaan’s omnipotence was

jeopardized?
2. THONDAMAN
In Kaliyugam also we see Bhagavaan entrusting his insignia of

Conch and disc to one ThaonDamaan for safe keeping and how
Bhagavad Ramanuja arranged for restoring the same to
Bhagavaan when someone challenged that the
Tirumalaiyappan was Siva and not VishNu. In fact, Bhagavad
Ramanuja was also known as “appanukku Sankaazhi KoDutha
piraan”.
Till he got back his insignia, Bhagavaan was without his

omnipotence. During the period, however short it might have
been, does this not show that he had parted with his
omnipotence?
VII. THE LORD AT YOUR DISPOSAL
1. PuNDareeka
• Can you order the Lord to be at your disposal?

• Can the Lord obey such an order?
• Has anyone ordered the Lord?
“Yes” says “itihaasa Samuchayam” Chapter 23. This is
confirmed by PadmOTTara PuraaNam Part 6 Chapter 81.
Impressed by PuNDarika’s devotion to his parents, Lord Vishnu
38
planned to bless him immediately. So, he left VaikunTa (His
abode) and knocked at PuNDarika’s door when he was busy
serving food to his parents. PuNDarika knew that it was God
himself who was at his door. But such was his devotion to his
parents that he wanted to complete his duties and only then
attend the visitor. Then, PuNDarika threw a brick outside for
God to stand on and wait for him until he finished attending to
his parents. Seeing this act, Vishnu was impressed and waited
for his devotee.
What happened to his omnipotence when he obeyed

PuNDarika?
2. Uthaana Sayana
Azhwar asked Lord Sri Aravamudan of TirukkuDantai to get up

and speak “KiDantavaaru ezhundu irundu pEsu” and the Lord
immediately obeyed and got frozen in half- seated and half-
prone. This pose is known as “uttaana Sayana”.
3. Pai-Naagap-Paai
When Tirumazhisai Azhwar asked the Lord of Tiruvehkaa to

accompany him and his disciple kaNikaNNan, (Pai-Naagap-
Paayai SuruTTikkoLL) the Lord immediately obeyed him,
folded his serpent-bed, and started to leave with Azhwar.
When the King sought pardon of the Azhwar, he decided to
return and again asked the Lord to return with him, he again
obeyed the Azhwar. It is a novel experience to Bhagavaan to
carry his bed that carried him! As ordered by Azhwar, he
changed his posture by using his left hand as a pillow instead
of the right hand as before. That is why he is known as “yataa-
Ukta-kaari (one who did as told) In Tamil he is known as
“SonnavaNNam seida PerumaaL” Unlike in the case of
Droupati, the Lord helps and serves in person not in- absentia
as Lord Krishna did to Draupati. Why do from behind?
YatOKtakaari does in person as ordered.
VIII. OUR SECRET WEAPON
Do you want to dispossess God of his omnipotence?
39
In Varadaraja Panchaasat Sloka 30, Swami Desika advises us to
hold a secret weapon that would effectively disarm Bhagavaan’s
omnipotence.
You know what?
Just by using our supplication (Anjali) we can neutralize his
punishing attitude in exercise of his omnipotence. (Tava nigraha
astrE prati astram na: asou anjali)
Where is his omnipotence now?
In Archaa form God is depending upon the Archaka
In Archa form the Lord is said to be “Archaka Paraadeenan” which
means that God depends upon and is amenable to whatever the
priest does, well or ill.
If this were so, what happens to his “Omnipotence”?
IX. God is afraid?
If God is omnipotent, he does not have to be afraid of anyone

or anything. But, Swami Desika says that God is afraid.
“Tataapi saranagata praNaya bhanga bheeto bahavaan”
(Abheeti Sthavam slokla 18)
Does this not mean that God’s omnipotence is just a myth and
not a fact?
40
Chapter 7
ON GOD’S OMNIPOTENCE FINAL VIEW -

(SIDDHANTAM)
I. GAJENDRA EPISODE:
Question: Is his failure to do so not evidence enough for the

absence of his omnipotence?
Answer: No. As per Siddhantam, God would grant even

mOksham instantly if prayed for, through what is known as
“Aartha Prapatti” – not waiting till the fall of the body. Unlike
Kshudra Devatas who rush to grant indiscriminately whatever
and whenever one asks (except for mOKsham). And, Gajendra
did not ask for mOksham. All that he wanted was relief from
the crocodile that had almost drowned him to certain death.
Even for this, he was relying on his own strength till the last
moment. When someone does not care to appeal to God, he
will not rush to help unasked for. Gajendra might have been a
devotee in his previous birth and may be so, even as an
elephant. He wanted only to offer the flower to God. He did not
ask for saving him from the crocodile until the last moment.
We find this in Christianity also in such statements as “Knock!
The doors will open out for you!”
apraarthitO na gOpayEt iti tath praarthanaa mati: /
gOpaatitaa bhavEt yEvam gOptrutva varaNam smritam //
Without a sincere prayer even for granting mOksham,

Bhagavaan will not grant it. It is called gOptrutva VaraNam.
What is this “GOptrutva VaraNam”?
It is the open declaration of one’s desire to secure liberation.

This is called “GOptrutva VaraNam” (expressing one’s
request), one of the 5 angas” of Prapatti as important as the
other four and next only to Mahaa Viswaasam (Great faith).
But, GajEndra wanted only relief from the Crocodile. The Lord
granted him whatever he asked for! The moment he cried
“AdhimoolamE”, God rushed to the spot with “Tvara” (speed)
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which is praised as “Bhagavad tvaraayai namah” and he even
dispatched his Chakram to go before towards the spot where
Gajendra was trapped.
This incident brings forth the basic requirement of “GOptrutva

VaraNam”- plea for succor as stated above.
It is not as if God had sent his Omnipotence on a “leave of

absence for a while” as he did to his traditional weapons,
preferring to deal with HiraNyakasipu with his fingernails
(PrathyaadishTa puraadana PraharaNa graama kshaNam
PaaNijai:)
2. VAMANA AVATARAM:
Question: Does this not impact on his omnipotence?

Answer: No. The omnipotence of God implies that he can do
whatever he wills. In exercise of this right, he exhibits his
“Soulabhyam” (Easy accessibility), “Souseelyam” (Excellence of
disposition) and “Souhaardam” (Friendliness and empathy towards
Bhaagavatas) by
• Appearing as a dwarf beggar before the great donor,
Mahaabali
• Begging Mahaabali for 3 paces of earth
• Acting as if he were a soldier going in front of a procession of
the King
• Lifting the flagstaff of Mahahaabali
• Assuming the role of a watchman to guard Mahaabali’s palace.
These acts show God’s Soulabhyam and how he valued his promise
to his Bhakta Prahlaada not to kill any of his descendents. Swami
Desika describes this Avataara as “Rakshaa Vaamana” as the Lord
protected everyone including Mahaabali.
II. RAMA AVATAARAM
1. VIBHEESHANA SARANAAGATI
Question: What was the need for him to consult his retinue
even on such an urgent matter as protecting the surrendered
Vibheeshana? Does this not show the absence of his
omnipotence as he depended on the advice of his generals?
Answer: No. As commander, he had the duty and elementary

courtesy to consult his lieutenants to keep up the morale of
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the army that had helped him so much in the process of
searching for Sri Sita. This was equally as urgent as the need
to accepting VibheeshaNa, lest his followers should be left to
feel that he was acting arbitrarily when it suited him, ignoring
their sincere services to him. His apparent dependence on
them shows how he respected his own generals in such an
important matter arising in the War council. His omnipotence
is evident when against the objections of most of his advisers,
he stuck to his own resolve. He also proved the foibles in the
advice tendered by those who objected to the admission of
Vibheeshana. This does not in any way impact on his
omnipotence.
And, VibheeshaNa wanted only to get away from RavaNa and

he got the relief that he required.
2. HANUMAN:
Question: The point to note is that the omnipotent Lord did not
use his omnipotence until he was forced by the plight of
Hanumaan.
Answer: NO. This only proves his superior concern, respect,

and consideration for the needs of his Bhaktas than an
exhibition of his own omnipotence.
It is obvious that exhibiting his omnipotence would be out of sync
even at the outset in such circumstances.
3. RAMA’S TEARS
Question: Does this not show that Bhagavaan’s omnipotence is
just a myth?
Answer: NO. As he has declared “aatmaanam Manusham

manyE Raamam Dasaratha Atmajam”, he acted precisely as
how a “maanusha” would behave in circumstances. This being
so, he had to conceal his omnipotence under the cloak of
simplicity- Not that his omnipotence is just a myth. The Lord is
incapable of being swayed by sorrow under any
circumstances. Further, Swami Desika says in SlOka 1 of
Dasaavtaara StOtram “ God is an Actor in the ten variegated
roles appearing on the Ranga-bhoomi, the stage – the whole
43
world being such a drama stage to the pleasing delectation of
learned connoisseurs around and that such emotions
displayed by the Lord during Avataaras are mere “abhinaya” or
put on and not for real.
dEvO na: Subham aaatanOtu dasdhaa nirvartayan bhoomikaaam
RangE daamani labda nirbhara rasai: adhyakshitO bhaavukai: /
Yadh bhaavEshu pritak vidEshu anu guNaan bhaavaan bibratee
Dharmair iha DharmiNEee viharatE naanaa kritir naayikaa//
The very purpose of the Avataara was to demonstrate how a human
being would act normally and how a human being should react to
circumstances.
4. SURRENDER TO SUGREEVA:
Question: Does this not show that God’s omnipotence was

compromised?
Answer: NO. The same reply as at 3 above holds good here. Also, at
the mundane level, when a mutual agreement is made, some
amount of “give and take” is an essential element in any parleys. It
is in this spirit that Rama and Sugreeva agreed to help each other-
Rama promising to kill Vaali and Sugreeva promising to search for
Sri Sita. There is no question of God surrendering his omnipotence.
III. KRISHNA AVATAARAM
1. GOVARDANA GIRI EPISODE:
Question: Where did the Lord’s omnipotence go, when he held

a mountainous umbrella to the ordinary folks?
Answer: NO. It did not go away anywhere. On the other hand,

this proves his omnipotence. Who (except one who is
omnipotent) - would be able to lift a huge mountain and hold it
for a whole week against the torrential downpour of incessant
rains to protect someone?
This again proves the farthest limit of God’s “Soulabhyam” that
does not cancel his omnipotence anyway.
God – An Emissary and a Chauffeur?

Question: In all these, did he abdicate his omnipotence?
Answer: No. Again, these indicate God’s Soulabhyam for his
devotees. He hides his omnipotence for the nonce -
44
There is no question of his abdicating even an iota of his
omnipotence.
2. BHAGAVAD GITA:
Question: He is not anymore potent, let alone being

Omnipotent. This being so, how can Bhagavaan be claimed to
be omnipotent?
Answer: This does not detract from God’s omnipotence. It

serves to emphasize how God Values the Jnaani (man of
wisdom) more than others who seek his blessings.
A glorification of the Jnaani does not mean a derogation of

God’s omnipotence.
3. DRAUPADI:
Question: Where was his omnipotence when Draupadi called

him first?
Answer: The same reply as in Gajendra episode. Draupati was

trying by her own efforts to stave off the danger involved in
disrobing instead of calling out Krishna for help. The moment
she called him Krishna instantly provided the needed relief. He
did not have to come in person as in the case of Gajendra. He
dispatched an unending stream of clothing to protect her
modesty. Draupadi wanted only to save her modesty.
Ultimately, she got what she wanted.
This reinforces his omnipotence as who else could ever hope

to perform the impossible task of providing a steady stream of
clothing at the critical juncture, as if by magic?
45
4. BHEESHMA PRATIGJNAI:
Question: If he were omnipotent, could he not have

accomplished his mission without such abdication? Is this not
a blot on his omnipotence?
Answer: No. On the other hand, this shows how God values the
words of his devotees as more sacrosanct than his own. It was
his Sankalpam to make Bheehsma’s words come true.
It is not as if His Sathyakaamatvam (steadfastness to his

words) precludes his helping to prove the words of his Bhakta.
That he bows to the words of his devotees is also his
Sankalpam. This shows the farthest limit of his Souabhyam
This represents only a reaffirmation of his omnipotence and is
not a blot.
IV. SWAMI DESIKA’S OBSERVATIONS
1. NEELA DEVI:
Question: If Bhagavaan had lost even his eyesight, how can he be

deemed to be omnipotent?
Answer: This is a poetic way of explaining how God makes it a

pretext of being bound by his spouse while he himself had
willed to pretend as if losing eyesight. This is to glorify the
role of his spouse and at the same time assuring his devotees
of the Purushaakaaram of Thaayaar in saving them as if
through the intervention of the Goddess. Anyway, it does not
detract from the omnipotence of the Lord.
2. GODHA DEVI
Question: If this were so, has he not lost his omnipotence?
Answer: Same remarks as in the case of NeeLa Devi. Even

otherwise, this is to shine light on the quality of mercy of
which Godha Devi is the very personification. (Saakshaat
Kshamaam) Anyway, it does not detract from the omnipotence
of the Lord.
46
3. DAYAA DEVI:
Question: In this plight, how, he can he be called omnipotent?
Answer: Same remarks as in the case of NeeLa Devi. Even

otherwise, this is to shine light on the “quality of mercy” of which
Dayaa Devi is the very personification.
Swami Desika in Varadaraja Panchaasat SlOka 36 is emboldened to
challenge the Lord saying that if the Lord were not willing to come
to his rescue, Thaayaar would intervene and help him to reach the
shores where the Lord rules because of her unmitigated mercy.
Periyaazhwar in his Tirumozhi 4.9.3 says that even if Thaayaar who
acted as mediatrix were to bring a complaint against the Prapanna,
the Lord would reject it and say “If he has done something wrong, it
is only the right thing and I would never forsake him based on your
complaint.
TannaDiyaar tirathagathu TamaraiyaaL aagilum sidagu uraikkumEl
EnnaDiyaar athu seyyar; seidarEl nanru seidaar enbaar pOlum//
(Peiyazhwar Tirumozhi 4.9.3)
Anyway, it does not detract from the omnipotence of the Lord.
V. CHAKRA IN SAFE KEEPING!
3. AMBAREESHA EPISODE:
Question: Does this episode show that Bhagavaan’s

omnipotence was jeopardized?
Answer: No. There was no compromising on God’s

omnipotence when entrusting his insignia to Amabreesha. The
Chakram presented by Lord Vishnu did its duty by God and
chased both the ghost and the Sage. Both surrendered to
Brahma and Rudra who said that they had no power to go
against a VishNu Bhakta. Finally, the Sage approached Lord
Vishnu. But, Vishnu said, "I am a slave to my Bhakta. So, I
cannot do anything. Rather surrender to Ambareesha himself
and seek his pardon". Ambareesha, who prayed to Vishnu to
recall the Sudarshana and save the Sage, upon which the
discus ceased to afflict the sage.
Thus, it is a reiteration of God’s omnipotence that while in the

custody of Ambareesha, the Chakram did not fail to do its duty
which anyway what God himself would have done while
47
donning it. There is no question of God’s omnipotence being
jeopardized.
4. THONDAMAN:
Question: Till he got back his insignia, Bhagavaan was without

his omnipotence. During the period, however short it might
have been, does this not show that he had parted with his
omnipotence?
Answer: NO. There was no parting with his omnipotence when he

temporarily entrusted his insignia to Thondaman.
When Bhagavad Ramanuja visited Tirumala, a miracle happened.

Some argued that the Lord of Tirumalai was Saiva param. It is
surprising that such a claim should have arisen about the Lord who
had been worshipped as Lord Vishnu by all the Azhwars and
Achaaryas besides ElangO ADigal and other Tamil Pulavars for
several centuries. This was because the Lord had earlier entrusted
His insignia to a King called Tondamaan. (SAA p.57-58).
The Lord desired to take back from Tondamaan, these insignia viz.,
Sankhu, Tiruvaazhi, Soolam, Damarukam etc. They were placed in
the Sannidhi the previous night. And, when the doors were opened
the next morning, the Lord gave Darshan adorning all his insignia
(PPM). Ramanuja was hailed as “Appanukku Sangaazhi Alittha
PerumaaL”.
Poet Arunagiri himself sang clearing all doubts in this regard saying
“Ulageenra Pachai umaiyanan, Vada Venkadathil Uraibhavan, Uyar
Sanka Chakra kara Talan"
There is no question of God’s omnipotence being jeopardized.
VI. THE LORD AT YOUR DISPOSAL:
Question: What happened to his omnipotence when he obeyed

PuNDarika and the Azhwars?
Answer:
1. Pundareeka
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The Answer is in the question itself. Such was Pundareeka’s
devotion to his parents that he wanted to complete his duties
and only then attend the visitor. Then, PuNDarika threw a
brick outside for God to stand on and wait for him until he
finished attending to his parents. Seeing this act, Vishnu was
impressed and waited for his devotee.
It is said that to this day, he is standing on the brick to show

people lke us how Bhagavaan will be prepared to do likewise,
provided we show similar devotion to our parents.
2. Uthaana Sayana
The fact that Azhwar asked Lord Sri Aravamudan of

TirukkuDantai to get up and speak “KiDantavaaru ezhundu
irundu pEsu” and the Lord immediately obeyed and got frozen
in half- seated and half-prone shows that if we muster enough
Bhakti as the Azhwar, Bhagavaan would be ready and willing
to do our bidding too!
3. Pai-Naagap-Paai
This shows that if we muster enough Bhakti as the Azhwar,

Bhagavaan would be ready and willing to do our bidding too!
In all these instances, the Lord proves his Soulabhyam (easy

accessibility) concealing his Paratvam. These instances only
prove his glory and enhance it - do not diminish it.
In other words, it is another dimension of his omnipotence in

exercise of which he chooses to become a servant of his
devotees. This is akin to Krishna allowing himself to be bound
by YasOda when she tried to fasten him to a mortar. This
incident prompted Madhurakavi Azhwar to exclaim “kaNNi
nuNN sirtu Thaambinaal KaTTuNNap paNNiya perumaayan”
and which sent Nammazhwar into a swoon for 6 months.
4. Kshatrabandu:
In Kshatrabandu episode Azhwar says: Ithanai adiYar

aanaarkku: If one has even that amount of chance, PerumaaL
would grant such highest reward and make himself
49
his servant. How can it be said PerumaaL will be his servant?
Irangum: Azhwar wants to emphasize the “Souseelyam” of
PerumaaL who will not mind considering himself as a servant
to such people.
Namm aranganaaya: It is to shower such a blessing even on us
(namm) who have no qualification that PerumaaL left his
permanent abode of VaikuNTam and taken his seat at
“arangam”
Again, this proves only his “Soulabhyam” and is not a negation

of his omnipotence.
VII. OUR SECRET WEAPON:
Question: Just by using our supplication (Anjali) we can

neutralize his punishing attitude in exercise of his
omnipotence. (Tava nigraha astrE prati astram na: asou anjali).
Where is his omnipotence now?
Answer: His omnipotence is still intact. It is in exercise of his

omnipotence that God respects the Anjali of his devotee to the
extent of saving him despite all his faults (which would
otherwise invite severe punishment). It shows the efficacy of
Anjali (Anjali Vaibhavam). It is his will to allow the “nama:”
word on the part of Bhakta to be an instrument that can be
used to subdue him. There is a saying “Tadh VaseekaranNam
tadh Saranaagatir Eva”. The secret for “fascinating”
Bhagavaan is by “surrendering” at his feet.
VIII. In Archa form God is dependent upon the Archaka.
Question: If this were so, what happens to his “Omnipotence”?
Answer: NO. His omnipotence is intact. This shows his

“Soulabhyam” (easy accessibility) to his servitors and goes to
enhance his glory - not diminish it.
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IX. God is afraid?
Question: Does this not mean that God’s omnipotence is just a

myth and not a fact?
Answer: NO. His omnipotence is intact. It only shows God’s

concern that the Prapanna should not get even a trace of
doubt about his protection guaranteed by God at the time of
performing Prapatti. He is extremely careful about this that he
appears to fear losing the trust of Prapanna whom he had
taken under his protégé.
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Chapter 8
ON GOD’S OMNISCIENCE
Introduction
God is omni-present, Omni-potent and Omni-scient
Sruti Vakhyam declares that the Lord is “All- Knowing” (“ya:
sarvagjna: sarva vid”)
proudly proclaim.
Nammazhwar says that the Lord’s knowledge knows no bounds
‘ellai il gunathanan’”
In Varaaha Avaatara, the Lord is called “jnaana piraan” (Lord of
knowledge)
Swami Desika praises Lord Hayagreeva: ”Jnaana aananda mayam
devam” meaning that he is the very personification of knowledge
and happiness.
Do you think this is correct?
But, please think again.
the above view.
Let us examine a few of them for a better understanding
again before concluding.
====================================================
The inspiration for writing this series is from none other than
the celebrated disciple of Bhagavad Ramanuja,
Koorthaazhwaan himself. In “Athimaanusha Sthavam”, he
cites various episodes to prove this.
This might look like “Nindaa Sthuti” wherein the apparent

meaning looks like accusing, but the inner meaning would
mean the opposite. This is a clever ploy Koorathaazhwam
employs to bring out the glory of the Lord and in the process
makes it enjoyable for us.
52
Bhaashyam”, the prima facie part (Poorva Paksham) is
attempted first. After completing the objections, the final
conclusions part (Siddhaantam) is presented in a subsequent
posting.
=============================================
NOW READ ON OMNISCIENCE (Prima facie view- Poorva

Paksham)
When something is not clear, people used to exclaim ‘GOK’

meaning “God only Knows”.
Do you know that there are some things which even “God does
not know”?
Now, what do you call a person who does not know?
He is called “ignoramus”
Can we call God as “ignoramus” because of this?
Here is a catalogue of things which even God does not know!
1. KalyaaNa GuNas:
God is described having “asankhyEya: KalyaaNa GuNa GaNas”

which means He has “Countless (asankhyEya) clusters
(GaNas) of auspicious qualities (KalyaaNa GuNa)”. Even the
primordial scriptures called Vedas that started to enumerate
these qualities returned crestfallen because they could not
comprehend the extent of the qualities.
“YatO Vaachaa nivartantE Apraapya manasaa Saha”
ANDaaL calls Bhagavaan’s Avataara as Varaaha as

“maanamilla Panri“. Normally, it is translated as one who was
born “shamelessly as a pig”. This is not correct. The “panri”
refers to a mighty boar not a pig.” Maanamillaa” means the
one whose glory is immeasurable” explains Mukkur Swami in
his “Kurai Onrum Illai” Part I-Pages 104- 105)
53
TirukkkaLLam Swami in “Bhagavad Geeta and Upanishad
Upanyasam” at Vedanta Desika Kalyana Mandapam, Mylapore,
Chennai during December 1980- January 1981 and reproduced
from “The Hindu” Newspaper (Vide Page 7) says:
“Acharyas, interestingly go to the extent of saying God himself

does not know the bounds of his greatness, despite his being
omniscient and that is because frontiers do not exist. How can
anyone claim to know something that does not exist?”
Question: ”It is said that God himself does not know the extent
of these qualities that he possesses. How can he be called
“All- Knowing”?
2. Thaayaar’s glory:
OK. Does he at least know the extent of Thaayaar’s auspicious

qualities?
Ask Koorathazhwaan: He says that the answer is a resounding NO”
In slOka 8 of Sri Sthavam, he says
“Devi! Tvat mahima avadhi: na HariNaa api tvayaa jnaayatE”
(Vide Page 103 of Kurai Onrum illai” Part I By Mukkur
Lakshminarasimhachariar)
Even God does not know the extent of your glory, nor do you know
it.
This is based on the Srisukti of ALavandaar who says in Chatus
slokee verse 2:
“Yasyaas tE mahimaanam aatmana iva tvad vallabho api prabhu:
Na alam Jnaatum iti yattayaa niravadhim nitya anukoolam svata:”
meaning
“Even though your husband is reputed to be All-knowing God, he
does not know the extent of your glory even as he does not know
his own. The Lord himself is unable to fathom your greatness.
Question: Bhagavaan does not know the extent of Thaayaar’s glory.
How can he be called “All- Knowing”?
3. Bhagavaan’s Avataras”
It is said “Avataaraa hi asankhyeyah”. Over 48 Avataras have been

identified of which 10 are known as Major Avataras (Dasa Avataara).
The other Avataras are considered auxiliary Avataaras. Pancharatra
Samhita lists 39 Avataras. In some of these secondary Avataras,
54
Lord Narayana enters the soul (Anupravesa) of the persons whom he
deems appropriate for carrying out one or more of the specific
purposes Viz. saving the virtuous, destroying the evil doers and re-
establishing Dharma.
In Srimad Bhaagavtam Skandam X – Chapter 51 SlOkas 37 to 39 in

reply to Muchukunda, Bhagavaan himself says:
“Janma karmaabhi dhaanaani santi mE anga sahasrasa:/

Na saknuyantE anu sakhyaaatum anantatvaat mayaa api hi // 37
Kvachit Rajaamsi vimamE paarthivaanyuru janmabhi:/
guNa karma abhidhaanaanina mE janmaani karhichit // 38
kaala trya upapannaa anjnan mama karmaNimE Nripa/
anukramantOnaiva anta gachanti parama rshaya://39
Meaning:
“Honored one! My births, deeds and names are so numerous yet that
even I cannot recount them all” 37
“It may be possible to count the particles of dust on this planet in

the course of many births, but not the number of my births,
attributes and names”
“O! King! Great Rishis who tried to compute the number of my

births in the past, present and future have not succeeded even
to this day in completing their calculations” (Vide page 256 of
Srimad Bhagavta Volume III, Skandam X – Chapter 51
Question: If Bhagavaan himself cannot count the number of his

Avataras, how can it be said that he is All- knowing
(omniscient)?
4. Bhagavaan’s Maayaa
Srimad Bhaagavtam Skandham 6-SlOka 35 says

yO hi aatma maayaa vibhavam sma Paryagaadh /
yathaa nabha: sva antaram atha aparE kuta: //
55
Meaning
“So vast and varied is the power of his Maayaa that even God
does not know its extent, just as the sky is unaware of its
own limits” (Page 116 of Srimad Bhaagavata Volume I
Referring to the story of Kshatrabanhu, it is ThonDar aDip poDi

Azhwar who dubs PerumaaL as “Pithan” meaning “insane”.
Paasuram # 4 of ThonDar aDip poDi Azhwar in his “Tirumaalai”
Moitha val vinaiyuL ninru moonru ezhuthu uDaiya pEraal

Kathirabandum anrE paraam gati kaNDu koNDaan /
Ithanai adiYar aanaarkku irangum namm aranganaaya
Pithanai petrum andhO! piraviyuL piNangumaarE //
Pithanai: Who is insane?
One who does not know one’s position and the position of others is
called “insane”. After coming to Tiruvarangam, the Lord seems to
have lost his own Paratvam and our own stupidity and
disqualifications and rewards us with mOksham itself despite our
disqualifications. Azhwaar says that because of this, Bhagavaan is
“insane”
Question: When he does not know the extent of his own

Maayaa, how can he be called “All- Knowing”?
5. Number of Jeevas:
“Atmans are infinite in number. There are as many atmans as

there are living beings. The number of atmans that are
liberated is infinite. Those that are in the process of migration
from body to body are also infinite. Those that are embodied in
different kinds of bodies of human category or non-human
category are also infinite” (Excerpts from Page 23 of “The
three entities – Man-Matter-God” published by Navyug
Prakashana, Rajajinagar, Bangalore)
It is said that Lord Ranganatha is called “Azhagiya

MaNavaaLan” . Do you know why?
56
Azhagiya means “handsome”. MaNavaalan means
“Bridegroom”. He is “Handsome bridegroom”. He is
PurushOttaman meaning that he is the only Purusha. All other
Jeevas are just feminine in their relationship with this
Purusha, even though they may parade as masculine in their
Svaroopam. (sarvE itaraah Stree Svabhaava:). This eternal
bridegroom is fully bedecked and is waiting to take in all of
them as his brides. From immemorial he has been waiting and
waiting and waiting! It is not known how much longer he
would have to patiently wait till the last Jeeva reaches him.
He does not seem to have a tab on this count. What does this
show?
Due to the law of “karma” which the Lord himself has laid
down, only when all karma – (good as well as bad) is
obliterated can a jeeva hope to reach Bhagavaan. There
should be absolutely no karma in the balance sheet of a jeeva
to qualify for this liberation.
Question: Bhagavaan does not know how many Jeeva Raasis

(Sentient beings) are there. How can he be called “All-
Knowing”?
6. Sins of his devotees
Sri Paraasara BhaTTar in his Bhagavad GuNa DarpaNam explains

the meaning of “Avijnaataa” (483) of Sri VishNU Sahasranaamam
thus:
“Even though he sees the innumerable sins committed by the pious
devotees, he not only does not punish them but also forgives them.
Not only this much. He is even oblivious of their sins” (Vide Page
474 of Sri Vishnu Sahasranama translation by Prof. A. Srinivasa
Raghavan)
Swami Desika in MummaNIkkOvai 4 also refers to this “Avijnaata”
and says “adiyavar pizhaigal ninn karuthu aDaiyaa” meaning
“devotees’ sins do not reach your attention at all”.
In other words, He does not know about his devotees’ sins. (Vide
Page 8 of “Amalanaadipiraan” by Sri D. Ramaswamy Ayyangar).
Question: If Bhagavaan is oblivious of the enormous volume of
sins committed by his devotees, how can it be said that he is
All-knowing”?
57
Chapter 9
ON GOD’S OMN ISCIENCE -FINAL VIEW (SIDDHANTAM)
Question 1: KalyaaNa GuNas: It is said that God himself does

not know the extent of these qualities that he possesses. How
can he be called “All- Knowing”?
Answer:
What is Omniscience?
Koorathaazhwaan clarifies on this based on Sri Yamuna Muni’s

Sri Suktis thus:
Yadyaapi Evam ataapi naiva yuvayO: sarvagnyaayataa jeeyatE

yat na astyEva tathagnjyaatam anuguNam sarvagjnayataaya
vidhu: /
VyOma ambhOjam idantaya kila vidan bhraantO ayam iti

UchyatE//
58
“All-knowingness is the state of knowing all that is there to be
known. Nobody can claim to know something that does not
exist at all. If he does, contrary to acclaim, he would be faced
with accusations of hallucinating (bhraantO ayam). So, also
with the true measure of Lord’s and his consort‘s greatness.
Since limits to their greatness do not exist at all, because
their greatness is boundless, not knowing them would not lay
them open to charges of flawed knowledge.
Enthralled by this explanation, we breathe a sigh of relief for

no devotee can tolerate a blemish, however microscopic - on
his Lord whom he knows to be paragon of perfection. Thus,
what began as an accusation against the Lord ultimately
turned into an accolade, for it has served to highlight the
divine couple’s boundless magnificence, which is
immeasurable to anyone” (Vide Pages 112-113 of “Essays on
the Eternal” by Sri Sadagopan Iyengar)
Even divine souls and evolved souls like Rishis cannot

comprehend Brahman because they have been endowed with
knowledge and power limited by virtue of their past karma.
Therefore, they cannot comprehend the limitless Brahman.
This sentiment is expressed thus: "Vedaaham edam Purusham
Mahaantam" meaning I understand Brahman as the one
“Mahaantam” - too high be understood".
This is what Sage Viswaamitra told King Dasaratha when he

made a bold declaration that he knew Rama better.
“Aham vEdmi mahaatmaanam Raamam sathya paraakramam/

vasishTOpi mahaa tEjaa: yE cha imE tapasi sthitaah// “(VR-Bala-19)
Srimad Andavan, H. H. ParavakkOTTai Gopala Desikan Swami

reads into this statement very many meanings: Inter-alia, he
says: “I know Rama better than you do” How?
You may say that Rama has never left your company and so
you know him better; but let me tell you that even he himself
does not know who he is, having taken a human form. That he
59
is verily the “Paramaatma” is known to me - Rama is not only
Mahaatma; he is also actually “Paramaatma”
ANDAL says: "Utramudaiyai Periyaai' - you are the one

acknowledged by all the Vedas as immeasurable – Periyaai.
The Upanishads declare -"So Anga Veda Yadi Na Veda" which
means God knows about Himself as the one who cannot be
known.
On coming to Tiruvarangam, the Lord does not care to tom-tom

his Paratvam while he intends to exhibit his Soulabhyam by
disregarding his own munificence and the pathetic plight of
the recipient Bhaktas.
This only adds to his glory than making any dent on it. (Vide
Page 33 of “AruLicheyalil Adbuta KadaigaL” by Srivilliputtur Sri
N. Ramaswamy Ayyngar and published by AzhhwaargaL
Amuda Nilayam, Chennai 600 002 in 1990)
45th PaTTam Azhagiya Singhar says that the Lord is aware of

the faults and foibles of the surrendered souls because of his
“sarvagjnatvam” but he does not reveal this awareness to
such an extent that these souls do not know that he is aware
of their commissions and omissions. (Page76 of “Eraar
GuNamum Ezhil Uruvum” published during his 75th
Tirunakshatram)
==============================================
Question 2: Thaayaar’s glory: Bhagavaan does not know the

extent of Thaayaar’s glory. How can he be called “All-
Knowing”?
Answer:
In Srisukti of ALavandaar, he says in Chatus slokee Verse 2

that this does not impact on their Sarvgjnatvam. How?
One who knows what is not there as that which is not there is
only All-knowing. One who claims to know something which is
NOT there is known - as one hallucinating. For example, if one
says that there is lotus flower in the sky (Aakaasa Taamarai)
or that a hare has horns (muyal kombu) can only be deemed as
60
suffering from delusion – Not the one who knows that there is
neither lotus in the sky nor that hare has no horns. (Vide U.Ve.
Abhinava Desika Uttamur Sri Veera- Ragahava- charya
Swami’s Satamaana MahOtsava Malar, Page 15, published on
31 January 1997)
In Chatus SlOkee verse 2, Yamuna Muni further says that he

himself is without any fear because of the limitless mercy of
Thaayaar. (Vide Page 6 of Supplement to Nrisimhapriya
Journal – October 2003)
====================================================
Question 3: Bhagavaan’s Avataras”: IF Bhagavaan himself

cannot count the number of his births how can it be said that
he is All- knowing (omniscient)?
Answer: The concept of Avatar is a distinguishing feature of
Hinduism that is not present in any other religion. God's will be
supreme. So, whenever he wants, he can appear in this world
as a concrete person and appear to be in flesh and blood
though his body is ‘Suddha-sattva’. Whenever there is a decline
in the natural order of the Universe, whenever there is a rise in
evil beyond certain limits, God manifests Himself and every
such manifestation is called an Avatar.
• He `touches down' earth so that we can `take off' to his

high heavens.
• He `demotes' himself to our level only to `promote' us to
his level.
• He `descends' leaving his high pedestal to help us leave
our mundane existence and ‘ascend’ unto him.
• He `steps down' so that we may ‘step up'.
• He humbles himself to teach us realize how humble we
really are.
• He manifests himself in ‘ridiculous' forms like fish,
tortoise, boar, Half-lion, dwarf etc to appeal to our own
‘ridiculous perceptions' and help us `sublimate' our lives
We may summarize God's condescension to our level as

follows ::
61
• He ‘lowers’ himself to ‘lift’ us up.
• He ‘stoops’ to our level so that we might ‘clasp’ his
hands.
• He ‘debases’ himself to ‘ennoble’ us.
• He enters our homes to make us feel 'at home.'
• He ‘condescends’ to make us ‘feel worthy’ of him.
"The Impersonal Absolute God descends, as it were, to the

level of our mundane universe and makes his presence felt.
The perfect God takes on, it seems, an imperfection to appear
as a living being to take us imperfect beings on the onward
path to perfection. So, whenever an event takes place (as
when the son of God appeared on Earth), the people of that
time who had the beatific experience of God's proximate
presence worshipped Him as God incarnate. These Avataras
are the closest approximation to the divinity for us, who
cannot see him in ourselves". Whenever there is danger to
Dharma and rise in evil, I decide to incarnate myself" (Vide
Page 4 of Krishnamurthy V. Prof. BITS, Pilani, India "What
every NRI parent should know about religious worship?"
God can assume any incarnation including those in the person

of beings who are subject to the law of Karma but this he does
on his own free will (Sankalpa) for accomplishing a task which
he deems necessary at any given time. This may include
bringing succor to mankind in distress or reviving faith when it
wavers due to unhealthy influences. God comes down to earth
on such occasions to remind us of the eternal truths and
cleanse and uplift our minds.
"Yadaa yadaa hi dharmasya glanir bhavathi bhaaratha
Abyuttanam adharmasya tad atmaanam srujaami aham.B.G.

4 /7
"To protect the virtuous, to destroy evil and to re-establish
`Dharma’, I incarnate myself in every yuga"
ParithraaNaaya sadhoonaam Vinaasaaya cha dushkritaam

Dharma samsthaapanarthaya sambavaami yugE yugE. B. G. 4 / 8
62
It may be asked whether God cannot destroy evil forces by
being in his own Paramapada by his sheer Sankalpa especially
when he has His Chakra (discus) and other weapons.
The Answer is “Yes”. He can. But, to give reassurance and

instill confidence to the Saadus or virtuous for whom he would
like to reveal himself at ‘their level', talking to them, mingling
with them - He comes down to the world, and to remind us of
the eternal truths and turn our minds inward.
Lord Krishna repeats:

One who understands the secret of my Avatars which is
wonderful that I incarnate myself with my Apraakrita form by
my mere will, whenever and wherever I will, can destroy all
sins. He will not be born again in this world but will reach me"
Janma karma cha mE divyam Evam yo vEthi tatvatah

Tyaktva dEham punar janma Na Ethi maam Ethi so Arjuna.
B.G 4/9
"Only they of real wisdom will know the secrets of the Lord's
descent as if in flesh and blood even though He is of Pure
Sattva"
Tasya Dheerah Parijaananti YOnim (Yajur Veda Samhita)
He incarnates not only to quell evil and protect the good but
also to establish by example, how we should conduct
ourselves in our day-to-day life. That is why, in Srimad
Bhagavatam Skandha II Chapter 7, the Lord gives a summary
of his various Incarnations.
Bhagavaan knows about all these countless number of his

births. But this is to show that so long as there is need for
protecting the virtuous, destroying evil and re-establishing
`Dharma, the Lord intends to incarnate again and again. The
exigencies are limitless. So, his incarnations are also limitless
which he is truly aware of.
====================================================
63
Question 4: Bhagavaan’s Maayaa: When he does not know the
extent of his own Maayaa, how can he be called “All-
Knowing”?
Answer: In an earlier posting, we mentioned that God has
three tasks SrishTi (Creation), Sthithi (Maintenance) and Laya
(dissolution). He has one more task. What is this?
It is called “TirOdhaanam” which means “Concealing”

What does he conceal and why?
Of his innumerable qualities, the most outstanding are his
“Paratvam” (Supreme power) and “Soulabhyam” (Easy
accessibility). Lest the Jeevas should get scared of his
supreme power, he conceals it with a cloak through his
“Soulabhyam”. The screen that he uses to cloak is called
“Maayaa”. What is “Maayaa”?
It is the supernatural enchanting magical snare that entangles

the soul with its spell, so that the souls become oblivious of
Lord’s Supreme power and then appreciate and approach
Bhagavaan with Bhakti (Loving devotion) and seek liberation.
Oftentimes, the Jeevas seeing his simplicity mistake him to be

powerless. In fact, this was Lord Krishna’s pathetic plaint
when he said
“Avajaananti Maam mooDaa: maanusheem tanum aasritam/

Param Bhaavam ajaanantO mama bhoota mahEswaram // (BG IX- 11)
meaning
“These foolish people of the world on seeing me in human form

do not know me, who am unborn and the imperishable though
in the human form but think of me as one of them”
On such occasions, he exhibits his Paratvam to dispel such

mistaken impressions. That is why, it is stated that
Bhagavaaan himself does not keep a tab on the extent of his
Maayaa. It is not possible to quantify the extent of Maayaa
needed to tackle them.
It is not as if that he does not know the extent of his Maya. He

knows. But this is said to emphasize the enormity of the task.
====================================================
64
Question 5: Number of Jeevas: Bhagavaan does not know how
many Jeeva Raasis (Sentient beings) are there. How can he be
called “All- Knowing”?
Answer:
God is no doubt responsible for creation of Jeeva Raasis but

not for the differences that exist between them. God is
responsible for creation much in the same way as land, water,
air, and sunshine but the differences in the creatures are due
to their past actions precisely as the seeds in the case of
plants. Our actions depend on our 'Vasanas' inherited over
countless lives and God dispenses the seeds precisely as per
our Karma. God is indifferent to the fruits of Karma while we
are concerned and affected. God does not want to interfere
with man's free will.
In the first stage, He adopts an attitude of “Udaasina”

(indifference). No child would relish an undue interference in
its activities by its parents. So also, God keeps himself away,
even though he is all the time watching how we behave,
whether we play our part well or ill. This masterly non-
intervention is to give the Jeevas a sense of freedom.
In the second stage, he adopts the attitude of “Anumantha”

(i.e.) he permits or tolerates.
The final stage is “PrErita”. When you show a genuine longing

to tread the moral codes of conduct laid down in the Saastric
injunctions, God is pleased and provides encouragement and
incentives for you to progress on spiritual lines.
Our “Prarabda karma” is only a fragmentary fraction of the

Himalayan load of “Sanchita Karma”, to experience the effects
of which - the soul inherits at the commencement of the
current life. The balance of Sanchita karma is formidable that
it could take innumerable lives for the soul to pay off the
karmic price for all the actions by experiencing the “cosmic
requital of karma”. This happens if the soul does not
accumulate any further “Agaami Karma” in the current and
subsequent lives. Only when there is no balance of Karma
65
(both good and bad) whatsoever that the soul could secure
deliverance from the cycle of births and deaths.
This takes us to the “Reincarnation theory” (Punar- Janma)

which is inextricably interlinked with the “Karma theory”'
"The Reincarnationist grounded as he is in the karmic

principle, is only extending the scene, knowing as he does that
man has a much longer history than the date on his birth-
certificate; He has also a longer future than the date that is to
be on his death-certificate A future which he can make or mar"
There are too numerous souls parading as Deva (Celestial),

Manushya (Homo-sapien), Tiryak (fauna) and Sthaavara (flora)
constantly moving up and down among these due to their
karma.
It is not as if that God does not know the number of Jeevas.
He knows. This is to highlight the sheer numerical volume of
Jeevas who could ultimately at a distant date acquire “Zero”
balance of their Karma account and thus reach Godhead.
Question 6: Sins of his devotees: If Bhagavaan is oblivious of
the enormous volume of sins committed by his devotees, how
can it be said that he is “All-knowing”?
Answer:
The answer is the same as for 5 above. When the sheer
numerical volume of Jeevas is mind-boggling, it is needless to
state that the enormous sins committed by them would be
equally staggering. It is just to highlight this it is said that
even God does not have a tab on the volume of sins constantly
being indulged in by these countless Jeevas.
It is not as if that God does not know the number of Jeevas

and the quantum of sins accumulated by them. He knows. This
is to highlight the forbiddingly numerical volume of Jeevas and
their ever-mounting sins on account of their Karma waiting to
be expatiated.
66
Chapter 10
LORD REGRETS!
Once I was discussing with Prakritam Azhagiya Singhar in his

Poorvasramam, how ignorance seemed to be bliss and how reading
his “Sri VaishNava Sadaachaara NirNayam” book detailing the Dos
and Don’ts, lay folks like us find it impossible to follow the
stipulations to the very letter and spirit of every aspect of the
injunctions and, therefore, could do no better than regret our
inability. In reply, he said that the very feeling of regret (which he
called as “NirvEdam”) we experience was an extenuating factor
(Parihaaram) for this helplessness.
He also mentioned that this “NirvEdam” was not our exclusive
preserve but the Lord Himself had His own regrets on occasions!
We will examine some of these occasions:
BHAGAVAAN’S NIRVEDAM
a. IN VARAAHA CHARAMA SLOKAM
The Lord offered only to “remember” a person who took efforts to

remember Him sometime, anytime during one’s lifetime, while in
good state of physical and mental health.
StithE manasi suswasthE sareeram sati yO nara: /

Dhaatu saamyE sthitE smartaa viswaroopam cha maam ajam //
Tathas thum mriyamaaNam tu kaaashTa paashaaNa sannibham /
Aham smaraami madh bhaktam nayaami paramaam gatim //
67
His leading to “Paramaam gati” was dependent on satisfying this
condition!
b. IN GAJENDRA EPISODE
The Lord ignored the elephant during the 1000-dEvamaana years

(not years in human reckoning!) of struggle with the crocodile and
only when the pachyderm cried “Aadhi-moolamE” was the Lord was
shocked out of his slumber in doing His duty to protect GajEndra!
For all that, this GajEndra was none other than Indradhyumna in his
previous birth, an inveterate Bhakta of Bhagavaan.
Though popularly known as “GajEndra mOksham” did GajEndra get
mOksham?
It was the Crocodile that got mOksham, not GajEndra!
c. IN RAMA CHARAMA SLOKAM
The Lord offered on the shores of the sea, protection to anyone

taking efforts to beg Him (yaachatE), “freedom from fear of all living
beings” (abhayam Sarva bhootEbhyO) and no more. He did not offer
to grant Moksham!
SakrudEva prapannaaya tava asmi iti yaachatE/

Abhayam sarva bhootEbhyO dadaami yEtad vratam mama //
When did the Lord say this?
When VibheeshaNa rushed to where Sri Rama was camping on the
battlefront, and was literally hanging in mid air, virtually in a limbo
begging protection, we see Lord Rama engaging Himself in a
“Conference call” with His cohorts to consider the “pros and cons”
in accepting or rejecting the surrender and in offering protection to
VibheeshaNa!
And, finally, what did He offer?
Nothing more than “Freedom from fear of all living beings”!
(abhayam sarva bhootEbhyO)
Not even a whisper about “Moksham” yet!
The story goes that Rama later lamented the delay saying that if
VibheeshaNa had surrendered while being at Lanka, He would have
had to rush VibheeshaNa’s place with the speed of GaruDa and that
VibheeshaNa had spared him this trouble! He compared Himself to a
lame man on whose head waters of Ganga fell at his place without
any efforts on his part!
pankhOr upari gangaa-nipadana
(vide Abhaya Pradaana saaram, Adhikaaram 5)
68
d. IN KRISHNA CHARAMA SLOKAM
The Lord in His “Song Celestial” on the battlefield went one step
further to promise relief from all sins (sarva paapEbhyO
mOkshayishyaami). And, this only to one who took efforts to
surrender to Him at His feet (SaraNam vraja) and reassured us
(through Arjuna) not to grieve (maa Sucha).
When? Only when this act of surrender was done.
Sarva dharmaan parityajya maam Ekam SaraNam vraja/

Aham tvaa sarva paapEbhyO mokshayishyaami/ maa sucha //
Do you know why did the Lord make this solemn declaration?
This is because, he felt sorry that He had not rushed to Draupadi

earlier when her modesty was about to be ravaged and sent drapes
literally at the 11th hour! He ignored her pleadings when she called
Him “Dwaarakaa vaasa” and responded only when she called Him
“Hridaya kamala vaasa”
And, remember that Draupadi was the wife of His dearest

PaaNdavas.
The story goes that Lord KrishNa regretted this delay, saying that
he felt indebted to Draupadi forever, with ever mounting interest on
the debt to her that He could never ever be able to liquidate!
"Govindeti yat Akrandat KrishnA mAm doora vAsinam

RiNam pravriddham iva mE hridayAt na apasarpati" (1)
ChoorNIkai 16 of MumukshuppaDi also refers to this:

Draupadikku aabathilE puDavai surandadu TirunaamamirE (2)
e. AND, AS KALIYUGA PERUMAL, AS LORD SRINIVAASA
He stopped with pointing to His feet (indicated in KrishNa

CharamaslOkam), to clarify where exactly the Bhakta should do
SaraNaagati. (KaNNan aDiyiNai emakkuk KaaTTum verpu)
For this, one should go, seek his "CharaNam" to perform “SaraNam”
69
In all the above instances, the Lord offered grace ONLY when
someone took efforts and went up to Him to surrender,
In all the above instances, Moksham was NOT granted. Why?
In the blame game, Can the Lord alone be faulted?
➢ GajEndra did not pray for mOksham
But wanted only relief from the Crocodile.
➢ VibheeshaNa did not pray for mOksham
But wanted only to get away from his cruel brother.
➢ Draupadi did not pray for mOksham
But wanted only to save her modesty from being outraged
➢ Even Arjuna did not pray for mOksham
But only wanted to know his duties as a Kshatriya on the battlefield.
The Lord granted them whatever they asked for!
And, thereby hang a few lessons on our Siddhantam:
(1) It shows that Bhakti can confer mOksham ONLY when the
soul is in its ultimate body “Charama Sareeram”, whereas Prapatti
can make our present Sareeram happen to be our “Charama
Sareeram” and ensure liberation at the end of current life itself.
Obviously, the above Bhaktas had not reached the stage of

acquiring this “Charama Sareeram”!
(2) It also shows that as Mumukshus, we desire nothing other

than mOksham and we seek it through our Achaaryas who advise us
that for a Prapanna, the Lord grants not only mOksham but also
whatever one wishes as “bonus” (anushangikam) according to one’s
deserts.
Obviously, the above Bhaktas got what they wanted, no more!
For us, the lesson is -
Ask for mOksham and thou shalt be given mOksham!
Knock! The doors will open out for you!

70
(3) It also proves that while the already existing “Causeless
mercy” (nirhetuka kripa) of the Lord is always there as
“SiddhOpaaya”, He needs a pretext (Vyaajam) for granting
mOksham, lest He should be seen as indiscreet in dispensing
“mOksham” to all and sundry (both Prapanna and Non-Prapanna).
This “pretext” is provided by the Jivan’s act of “SaraNagathi”,
otherwise known as “SaadhyOpaaya”
As the saying goes, even in the mundane world, success is achieved

through both 100% inspiration and 100% perspiration. This is true in
the case of “mOksha-praapti” and both “SiddhOpaaya” and
“SaadhyOpaaya” are needed, as clearly laid down in the statement-
prapanaath anyEsham na disati mukundO nija padam
Swami Desika gives a striking example about the interaction

between the two: It is true that only the mother breastfeeds her
baby out of maternal affection (vaatsalyam) but she can do so only
if and when the baby puts its mouth on her nipples (sthanyam).
This act of “Saranaagathi” is a pretext just like this!
Let us provide Him this pretext and in the process, “Save our Souls”
(SOS)
71
Chapter 11
The LORD RELENTS
Lord as Sri Krishna appears to have set some records straight.

Srimad Ramayanam and Mahabharatam give us glimpses of such
instances.
1. Manthara (Rama hit her hunchback) and Kubja (Krishna
straightened her hunchback)
In Srimad Ramayanam, we have reference as to how as a kid, Sri

Rama used to dart small mud balls at the back of the hunchback
Manthara, the servant maid of Queen Kaikeyi, albeit in sport. This
was mistaken by Manthara as Rama making fun of her bent back.
We know how the grudge she bore in her mind burst out right at the
time of the proposed Yuva Raaja PaTTaabhishEkam of Prince Rama.
In KrishNa Avatara, the Lord seems to have corrected this by
straightening the bent back of one Kubja. Kubja had an ugly figure
but was supplying to the King (Kamsa) perfumed Sandal pastes on a
regular basis. As she was proceeding to the palace one day with her
offering, KrishNa accosted her on the way and requested her to
present him a portion of the offering. When she did, a miracle
happened. The old, infirm, and crooked figure of Kubja got
transformed into a youthful, healthy, and beautiful damsel due to
the grace of Lord Krishna perhaps as a token of gratitude for the
offer of the perfume by her.
A perceived wrong now corrected.
2. Vali (Indra’s son became Lord Rama’s enemy).

Arjuna (Indra’s son became the bosom friend of Lord Krishna)
During the AswamEdha Yaagam done by Dasaratha, the various

Devas came in person to receive their Havir baagam and they
promised to take births as monkeys, bears etc to help Rama in his
mission. One of the most important Deva was the Son of Devendra
who took the form of Vali. He was to become Sri Rama’s
Commander-in-Chief. Even when an ordinary Sepoy turns a traitor,
he is severely punished. If the Commander-in- Chief– in waiting
himself were to turn traitor, Raja Neethi stipulates nothing short of
death penalty. As Vaali befriended Ravana, the arch enemy of Rama,
72
he also became the enemy of Rama and deserved capital
punishment.
In KrishNa Avatara, it was the turn of Arjuna (another son of
Devendra) to become the bosom friend of KrishNa and for whom
KrishNa advised his everlasting “Song Celestial” through “Bhagavad
Gita”
3. Sugreeva (Surya’s son -Rama’s friend) and

KarNa (Surya’s son - Krishna’s enemy)
Sugreeva (son of Surya), became a friend of Lord Rama in Rama

Avatara and for whose sake; Lord Rama killed Vali (son of
Devendra).
In KrishNa Avatara, (another son of Surya, namely KarNa) was in a
camp opposed to the camp of KrishNa who sided Arjuna (son of
Devendra). The story goes as per UdyOga Parva of Mahabharata:
When Lord KrishNa proposed to KarNa to join the Pandavas side, a
conversation took place between the two in which KrishNa revealed
KarNa’s parentage.
KarNa asked, then my lord, you may know who my father is? Kindly
tell me who is he? Krishna said, your Ishtadeva - Surya is your
father". KarNa remained in a trance for some time. Then he opened
his eyes and said, “Really I am the most unfortunate among human
beings. Lord Sun is my father, Kunti is my mother, Five Pandavas
the most righteous and the noblest Yudhisthira, the most powerful
among men Bhima, the greatest archer Arjuna, the most handsome
Nakula and the most learned Sahadeva are my younger brothers.
Despite these, I am known as a Suta-putra (son of a charioteer) in
the world!” And, KarNa refused to leave DuryOdhana because he
elevated a mere “Suta-putra” to become a “Raja-putra”
We see here the roles reversed!
73
4. Lakshmana (Younger brother) & Balarama (Elder brother)
In Rama Avatara, LakshmaNa was born as Rama’s younger brother

and did all service to the elder brother saying “guNair daasyam
upaagata:” Lord Rama was obviously so moved by the “Kainkarya
Sri” of LakshmaNa that he wished to don that role himself and serve
LakshmaNa.
So, in KrishNa Avatara, he was born as younger brother of Balarama
(who was the re-incarnation of LakshmaNa) and tried to serve him.
But, Swami Desikan says that the life of Balarama was so
intertwined with the life of KrishNa that their separate roles could
not be distinguished giving an example of how when sugar gets
dissolved in milk, one cannot tell one from the other!
Here, we find another role reversal!
5. Rama (the Monogamist) and Krishna (the Polygamist)

Lord Rama was committed to monogamy. The story goes that when
the Sages in the forest who were attracted by the handsome
personality of Rama wished to become feminine, Rama told them
that because of his “Eka-Patni-Vratam”, he could not oblige them in
his incarnation as Rama but that he would give them an opportunity
in his Avatara as KrishNa.
The Sages were thus born as “gOpa-strees” and enjoyed the
“samslEsham” of Lord Krishna.
Here was a “role reversal”.
6. Rama sent an emissary but Krishna himself went as an emissary
In Rama Avataara, having learned that Sri Sita was abducted by

Ravana, Rama sent groups of monkey hordes to all directions in
search for her. He chose AnjanEya as an emissary to go south
towards Lanka. Hanumaan not only found Sri Sita but also did such
a successful job as an ideal emissary that Rama wished to try the
role himself.
In Krishna Avataara, he reserved this experiment.
His mind attained satiety only when he was called “PaaNDava
Dhoota”.
Did he succeed in his mission? This, however, is a moot question.
It was his Sankalpam to fail in this role; because otherwise, he
could not have succeeded in his purpose of Avatara, namely,
74
“paritraaNaaya sadhoonaam, vinaasakaaya cha dushkritaam,
dharma samsthaapanaarthaaya” etc.
Anyway, a good try at “role reversal”!
7. Rama Charama Slokam & Krishna Charama Slokam
In Rama Avataara, while on the Seashore, what did the Lord

promise?
SakrutEva prapannaaya tava asmi iti yaachatE/
Abhayam sarva bhootEbhyO/
Dadaami Etad vratam mama//
He promised “freedom from fear (abhayam) from all living creatures
(sarva bhootEbhyO)”-
Nothing more, nothing less. He must have felt that this was not
enough assurance to a “Prapanna” whose goal is nothing short of
“mOksha”.
In Krishna Avataara, while on board the chariot in KurukshEtra
battlefield, as Lord Krishna, he declared –
Sarva dharmaan parithyajya maam ekam SaraNam vraja/
Aham tvaa sarva paapEbhyO mOkshayishyaami/
Maa sucha//
At long last, it is here that the Lord uses the word “mOksha”. He did
not stop with that.
He proceeded to “re-assure” by saying “maa sucha” – “Don’t grieve”
What is the lesson for us?
Once we fall at his feet with absolute, unconditional Bhakti, he will
never ever forsake us, (if need be, even by reversing roles!)
8. What do the names of Rama & Krishna Denote?
Probably the Lord thought that while as Rama, one can feel happy at
the thought of him as Rama (manathukku iniyaan and ramayati iti
Rama: ), he decided to better by relieving the jeevas even this effort
of thinking about him. Now, as Krishna, one does not have to even
think of him. He enters our minds on his own volition and fills our
hearts completely.
AaayarpaaDi thannil aaniraigaL mEippaan,

Neyamaaga pEsi nenjam puguvaan
KaNdadunDO KaNNan poalE?
75
The word “KrishNa” is derived from “aakarshayathi iti KrishNa:”
This means that Sri KrishNa has an irresistible charm that draws all
souls to him like a magnet that draws iron filings to itself.
“AakarshaNa” means endearing oneself to the hearts of jivas.
9. The Prince and the baby
Rama was a Prince, son of a great Emperor, Dasaratha. He was

eventually destined to become a powerful monarch himself ruling
over realms and regions. His very royalty and regal demeanor forbid
our getting too close to him. At best, they would allow us to ogle
“His Majesty” only from a respectable distance, with awe & wonder.
But, as KrishNa, the mischievous lad and “KuTTi KaNNan” he

endeared himself as “our own boy” (namma veeTTup PiLLai) and at
that an eternal playboy (Theeraatha viLayaaTTup piLLai). As
Krishna, he became more intimate and egalitarian and enchanted us
with his gregarious propensities from the way he rubbed shoulders
with the simple, bucolic folk of Vrindavan. Did not Andal say “KooDi
irundu kuLirndu”?
10. Obeying parents: Rama and KrishNa
As Rama, no doubt, he obeyed his father’s command. (pitru vaakhya

paripaalanam) But, when? He obeyed only when he had grown up
into “Prince charming” with a beautiful wife on his side in his
Grihasta Aasrama, by proceeding to the forest in exile.
In Krishna Avataara, the Lord wanted to demonstrate how to obey

one’s parents even as a baby! Instantly at the very moment of his
birth in the prison cell he appeared with Sank (Conch), Chakram
(Disc) and all other insignia of Lord Mahaa vishNu. When his parents
asked him to hide them, he immediately obeyed their command and
did their bidding.
11. Human and Superhuman
Rama declared himself to be just a human being (Aatmaanam

Maanusham manyE). He also claimed that he never indulges in
equivocal double-talk (RamO na dvirapi bhaashatE). Having declared
76
so, he abdicated much of his rights to show his “Paratvam” as Rama
and could not impress his peers that he was no ordinary person.
So, as Krishna, he did not claim to be an ordinary human being. On

the contrary, on every conceivable occasion, he revealed his
Paratvam. However, by virtue of his “Maaya” which none could get
over (yasya maayaa durathyayaa), he concealed his “Paratvam” and
highlighted his “Soulabhyam” (easy accessibility) so much that
people mistook him as no more than just one of them. And, this was
precisely his plaintive complaint!
“Thribhir guNa mayair bhaavair yEbhih sarvam idam jagat/
mOhitam na abhijaanaathi maam yEbhya: Param avyayam”
12. Vaali vadam by Rama & Rectified by KrishNa
As Rama, he subjected himself to unabated criticism for his killing

Vali hiding himself behind a tree and away from the vision of Vali.
Though Tara and Vali himself had justified Rama’s action, to this
day, critics gleefully fault Rama on this score. What better way to
rectify this, than by providing an opportunity to the same Vali
remaining out of sight and hitting him.
As Krishna, the Lord created such an opportunity. Aananda

Ramayanam says that though Rama killed Vali as punishment for his
misdeeds, he assured him that he would be born as a hunter in
KrishNa Avataara and stay in Prabhaasa KshEtra and would kill
KrishNa by aiming at his foot mistaking it to be the body of a stag.
13. Leading Jivas to higher worlds and

destroying his own kith and kin
As Rama he took to the higher worlds, all living beings in Ayodhya

(as if living in Ayodhya itself was enough reason) and
indiscriminately regardless of their merits or demerits. They did not
surrender. They never begged saying “I am yours” (tava asmi iti
yaachatE)
As Krishna, he wanted to prove that while reward should fit the

merit, punishment should fit the crime. The Yadhava clan would not
live in amity and fought with one another relentlessly. Krishna
77
thought it proper to punish them for their misdeeds by letting them
kill one another and be done with it!
14. Who is the Chaueffeur? Rama or KrishNa?
In Rama Avataara, it was Sumantara who acted as a chauffeur for

Rama, the King, whenever he needed a ride.
In Krishna Avataara, the friend, philosopher and guide that KrishNa

was, himself acted as chauffer for Arjuna amidst the din and turmoil
of the battlefield.
How could a King act as a charioteer? Only a friend, in his
incomparable Soulabhyam, could do it.
15. Who was a better teacher? Rama or KrishNa?
In Rama Avataara, we can glean Raja neethi, indirectly from the

dialogue between Rama and Bharata (also known as Rama Gita) – a
few pearls of wisdom on statecraft. The Lord probably thought that
it was not enough to guide humanity to stick to their duties both in
personal life and in Society.
So, as KrishNa, he gave us (making Arjuna a pretext) the most
renowned practical manual on Dharma in his “Song Celestial” -
Bhagavad Gita for our eternal guidance. “naam paDippadarkku
Geethai ennum paaDam koDuthaan”
78
Hare Rama Hare Rama
Rama Rama Hare Hare
Hare Krishna
Hare Krishna
Krishna Krishna
Hare Hare
**********************
*****
79

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Sreeman Sreerangasreeyam Anupadravam Anudinam Samvardhaya/

Sreeman Sreerangasreeyam Anupadravam Anudinam Samvardhaya//

Bhaga represents all the above 6 qualities. It is because of these

OH! WHAT A PERFECT MATCH!

Matsya: “Ichchaa Meena”- meaning the Lord took incarnation as

Varaaha: In this, it was his desire to save mother Earth - Bhoomaa

Vaamana: His desire was to spare Mahaabali as promised to his

Parasurama: His desire was to show how to obey parents by

Rama: His desire also was to fulfill “Pitru Vaakhya Paripaalana”

This is because of all the vices that a human being is heir to -

ANDaal calls him “manathukku Iniyaan” meaning one who pleases

• when he sent a message to Sugreeva who did not do his duty

As mentioned earlier, he would tolerate any affront to himself but

In all these cases, anger which is a vice in us becomes a virtue for

OH! WHAT A PERFECT MATCH!

1. mOha: Ignorance, Delusion

Bhagavaan does not know the extent of Thaayaar’s glory.

It is said that both Bhagavaan and Thaayaar share their

Bhagavaan himself cannot count the number of his births. It is

Bhagavaan does not know the extent of his own Maayaa.

Bhagavaan does not know how many Jeeva Raasis (Sentient

Swami Desika in MummaNIkkOvai 4 also refers to this

If at all these could be counted as Bhagavaan’s ignorance, it

Oftentimes, the Jeevas seeing his simplicity mistake him to be

Let us see what Krishna claimed which to our mundane,

In chapter 10: Vibhooti YOga

Whenever and wherever one finds something fine and

As we are committed ourselves to indulge in our evil ways to

OH! WHAT A PERFECT MATCH!

This is strongly associated with Mada. While Mada represents our

This is what is meant by “maatsarya”.

✓ "O, Beware, my lord, of jealousy:

It would be blasphemous even to imagine that Bhagavaan could

It used to be said that Brahmaastram would not tolerate if lesser

Similarly, when there is Paramaatma readily available to us, if we

How can Kshudra Devatas be equated with Paramaatma?

When Hanuman’s mission as emissary of Rama and succeeded, it is

Glorifying one does not mean degrading others. Question of jealousy

We know that Bhagavaan “managed” to fail in his attempt to prove

There is an aitihyam that when Lord Ranganatha donned Naachiyaar

In all these cases, Bhagavaan’s attitudes and actions were

As we have a “Mahaa Kavi” in KaaLidaasa in Sanskrit, we have a

ON GOD’S OMNI-PRESENCE – FINAL VIEW (SIDDHANTAM)

We are told that since we have in our homes, alcoves where we

Again, in a home where 12 numbers of Saligraamams are

In the olden days, almost every VaishNava home used to have at

In Narasimha Avataara, the Lord proved his presence in all sentient

4. Place of penance, Capital, Fortress

Swami Desika in “Abheeti Sthavam” Sloka 8 says that a place

Kadacchid api rangabhoo rasika yatra dEsE vasee,

In Tamil also, God is known as “KaDa-vuLL” meaning “God is both

A reference was made of God’s presence as “Antaryaami”. This is

The All- pervading nature of God cannot be enumerated in its

10. Intrinsic consciousness and extrinsic perception

God is omni-present, Omni-potent and Omni-scient

Following the pattern of Bhagavad Ramanuja in his “Sri

The Lord ignored the elephant during the 1000-dEvamaana years

In Vaamana-Triuvikrama Aavataara, the Lord stooped even to

III. RAMA AVATAARAM