nAnmugan thiruvandhAdhi-4

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PAASURAM-2

 

In the previous paasuram azhvar staunchly established that nArAyanan

is the ultimate paramAthma and all other devas were created by him.

But in general Brahma, the god of creation, Vishnu, the god of

sustenance and Rudra, the god of destruction all three are considered

to be equal and having same power. In the second paasuram, Azhvar now

refutes the above statement with some proof as given by the ethihasas.

 

“thErunkAl dEvan oruvanE endruraippar ArumaryA avan perumai-Orum

porul mudivumiththanaiyE yeththavam seidhArkkum arul mudivadhu

AzhiyAn pAl”

 

Vyakhyanam

 

(thErunkAl dEvan oruvanE endruraippar) According to pramanams (valid

proofs) it is clear that there is only one paramathma. People well

versed in the pramanas (jnani’s) without any doubt state that the

paramathma is none other than Sriman nArayana. If there was more

than one ishwaran, then there will arise mutual clash between them

and there by none of them can be the ultimate lord. So there should

be only one head so as to run the operations in the world smoothly.

Next we start analyzing who this head could be. All the chetanas and

achetanas including brahma, rudran and all the devathas are created

and destroyed by emperuman (nArAyanan) and he stays as antharyAmi

inside each one of them. While analyzing about this the maharishis

came to a conclusion,“tattvam jignAsamAnAnAm hethubis sarvathOmukai:

I thatvamEkO mahAyOgee harir nArAya: smrutha: II”(Those who want to

know about the paramathma, due to many reasons consider

only that Srihari who is a mahayogi and otherwise called as nArAyana:

as the ultimate god.) So the final judgement of the rishis is that

there is no three gods and the only ultimate god is Sriman

nArAyanan.So if that is so then what are the divine qualities of that

paramathma?

 

(ArumaryA avan perumai) No one can put a boundary to his divine

qualities and complete talking about his greatness. The greatness of

the divine lord is beyond our capacity to be understood in full.

 

(Orum porul mudivumiththanaiyE ) What has been said above is the

final conclusion of the sruthis and smritis also.

(devan oruvanE…..iththanaiyE) “divyO dEva EkO nArAyanA:” (there is

only one divine nArayanan); “eeshathE dEva Eka:” (Only one deva

controls the actions of the chit (living) and the Achits(Non-Living).

“EkO deva sarva bhoodhEshu kooda:” (Only one deva is found inside all

the jeevatmas); “Eka: svathantrO jagathO bhabhoova” (he is the only

independent god in the world); “Bhoodhasya jAtha: pathirEka Aseeth”

(He is the only master of all the Athmas), “EkO ha vai nArAyana

Aseeth” (nArayana alone was there (in the start)). There are

similarly number of vedic verses which state the supremacy of

nArayana. Moreover there are other verses from the smritis that also

convey the same meaning. “Eka sAsthA na dvitheeyOsthi kashshit”

(There is only one lord; no one else), “Eka Eva jagath swami

sakthimAn achudha prabhu:” (The jagathpathi is none other than

achudha who is the leader filled with strength), “Ekas thistathi

vishvAthmA sa cha nArAyaNa:” (Only the soul of the whole

world nArAyaNa remained), “Eka eva janArdhana: (Only janardhana does

all the three great jobs of creation, sustenance and destruction).

 

(Arum ariyAr avan perumai Orum porul mudivumiththanaiyE) “Ka eththA

veda yathra sa: (who will know his svaroopa and svabhAva?

(Personality and character)), “sO anga vEdha yethivA na vEdha” (will

he himself understand his greatness or not) “yasya amatham thasya

matham” (For whom the brahmam is beyond his understanding capacity

then the brahmam is known to him), “yathO vAchO na nivarthanthE”

(whom the words cannot reach and hence returns back), “na thE vishnO

jAyamAnO na jAthO deva mahimna: paramanthamApa” (Oh Vishnu! Those who

are taking birth, who have already taken birth (those who will take

birth) doesn’t know the upper limit of your greatness) “A-thAvA nasya

mahimA athO jAyAmscha purusha:” (“is this the amount of his greatness?

Is he not beyond all this) states the Vedas. Further, Ramayana

states “Oh lord! You are the supreme. No one understands you (“tvam

hi lOkakadhir deva na tvAm kEshana jAnathE”). Mahabharatha moksha

dharmam states, “I am the one

who creates brahma and rudran and even they do not understand me due

to my maya” (prajApathimcha rudranchApi…….), “ Oh rudra! That

paramapurushan cannot be understood by you and me (brahma). He

remains as a witness to one and all and cannot be understood by

anyone” (na sa shayas tvayA drashtum……).

 

(To be continued)

 

Alwar EmperumAnAr Jeeyer thiruvadigalE sharanam

 

Adiyen rAmAnuja dAseeSumithra Varadarajan

 

 

 

 

 

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