nAnmugan thiruvandhAdhi-66

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Sri Parthasarathi thunai

 

Srimathe ramanujaya Namaha

 

Srimad Vara Vara munayE Namaha

 

Sri vAnAchala mahA munayE Namaha

 

 

 

Paasuram-57

 

 

"orungirundha nalvinaiyum teevinaiyum AvAn

 

perum kurundham sAiththavanE pEsil-marungirundha

 

vAnavarthAm dhAnavarthAm tAragaithAm ennenjam

 

Anavar thAm allAdha den"

 

 

 

Starting from "nAnmuganai nArAyanan padaiththan" till "anagavEl thAdaikku evarum

edir ellai kaNdeer" azhvar rebutted all those who argued the equality and

supremacy of the brahma rudras. Then a new arguer emerged talking the

coalescence of the trimoorthis (trimoorthi Iykyam). He argued that since it has

been told in the Vedas itself "sa brahma sa siva:brahmA nArAyana: Sivascha

nArAyana:" (narayanOpanishad) [brahma is narayanan. Siva is also narayanan] all

the three are the same entity. Then why should we argue who is supreme? Is it

not against the Vedas? In this paasuram azhvar refutes this argument and says,

"Oh you fool. Don't you see that the Vedas continue to say, "brahma narayana:

sivascha narayana: sa brahma sa siva: sENdra: sakrascha nArAyana: kAlascha

nArAyana: disascha nArAyana vidhischa nArAyana: oordhvancha nArAyana and so on

[brahma is narayanan, siva is also narayanan, Like brahma and siva Indra is

narayanan, Time is narayanan, the directions are narayanan, the subdirections,

up and down everything is narayanan..]

 

Thus it is seen that irrespective of the elevated souls viz, Indra and the other

devas or the senseless time and directions everything is narayanan. Then can we

equate Indra with the insentient directions? They are wealth (vibhoothi), body

(sareeram), created (kAryam), held (dAryam), omnipresent (vyapyam), administered

(nirvahyam), ordered (niyAmyam), mastered (sEsha bhootham), part of (prakAram).

Due to these various reasons they are considered to be narayanan himself.

Nothing in this world is other than narayanan declare the sastras.

 

 

 

(pEsil) If we start talking with respect to the sastras (pramanas)

 

 

 

(Orungirundha nalvinaiyum teevinaiyum AvAn) He is the one who instigates the

jeeva to do the good and the bad. ["yEsha yEva sAdhu karma kArayathi yEsha yEva

asAdhu karma kArayathi"] The sastras declare him to be the good and the bad

deeds (punya and papa). Then can we homogenize him with punya and papa?

 

(orungirundha nalvinaiyum teevinaiyum) Those good and bad deeds that do not

leave us until we experience the effects. "avasya anubhOkthavyam" (brahma

vaivarththam-prakruthi kAndam)

 

 

 

(perunkurundham sAiththavanE nalvinaiyum teevinaiyum Avan) During the

krishnavatara, one of kamsa's servants, an asura took the form of a kurundha

tree to kill Krishna. With the least effort Krishna broke the tree to pieces

just like child play and protected the gokula vases. Similarly the lord is

capable of removing our enemy, our sins just by a single thought "sarva pApEbyO

mOkshayisyAmi" Thus the results of the good and bad deeds are under his control

thereby he himself is personified as the punya and papa.

 

 

 

Further (marungirundha vAnavarthAm) taking into accord the greatness of the

brahma rudras in comparison to our powers it is quite natural for us to assume

them to be supreme equal to emperuman. And as per the sastras even indra and

the other devas are talked to be emperuman. But is it possible to consider all

to be homologous? (svaroopa Iykyam)

 

 

 

(dhAnavar thAm) Even the asuras are considered to be narayanan. Then are the

asuras and narayanan equal? Can we then consider all to be equal by considering

the souls to be same (Atma Iykyam)?

 

 

 

(tArakai thAm)The non-living things like the earth, directions are considered to

be narayanan. Then can we call the fault filled achetanas as equal to the ever

fault less paramatma?

 

 

 

Finally azhvar declares who has taken all these forms;

 

 

 

(en nenjamANavar thAm) He is the one who fills my heart guiding me in the right

direction. He is my heart (manascha narayana:)

 

 

 

(allAdha den) what else.

 

 

 

Thereby in this paasuram, thirumazhisai piran thoroughly washes out the

arguments of Athma Iykyam, devatha Iykyam and trimoorthi Iykyam. Those who do

not understand this will attain the same result as the kurundha tree in the

hands of Krishna.

 

 

 

(To Be Continued)

 

 

 

Azhvar emperumAnAr Jeeyer thiruvadigalE sharaNam

 

 

 

Adiyen ramanuja dAsee

 

Sumithra Varadarajan