Rudra and Vishnu

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Jai Sriman Narayana!

 

Gnyanandamayam Devam Nirmal Sputikakruthim Adhrama Sarva Vidyanam Hayagrivam

Upasmahe!

Apadapamaha Hartharam Dhatharam Sarva Sampadam Lokhabhi Ramam SriRamam Bhyo Bhyo

Namamyaham Sri Nammalwar Divya Charnou Sharnam Prapdhye! Asmath Gurubhyo Namha!

 

 

>In sandyavandanam there is a mantra which we recite

>"asaVadityo brahma brahmaiva asmi" which means that

>soorya is the brahman and I verily a brahman

 

Yes, we are part of brahmam, but we are not the Parabrahma. "Narayana Parabrhama

Sarva Karana Karanam". Yes, we are brahmam (spiritual spark) and He is Parabrhma

and our indweller (indweller of our Athma).

 

>Also in the rig vedic verse "ritgam sathayam param

>brahmam purusha krishana pingalam oordvaretham

>viroopaksham vishavaroopaya vai namah" which states

>that both shiva and vishnu are brahman

 

Yes, Lord Sriman Narayana is Parbrhamam as stated above. He is Krishna Pingalam.

He is blue or dark but has Sri Devi on his chest and thertefore appears yellow.

Therefore, He is Krishna Pingalam. The above rik (sloka) does not refer to Lord

Shiva. It referrs to Lord Sriman narayana only. Lord Sriman Narayana is

pundarikaksha (Lotus eyed), but in protecting His devotees, He may appear as

Viroopaksha toward the demons.

 

However, Ithireya Brahmana (1,1,1) of Rigveda declares

 

"Athagnow nithya homanthe Vishno nithayarcha sarvadevarchabhavathi (95)" Vishnu

should be worshiped everyday in homam and this is equivalent to worshiping all

gods,

 

and

 

"Agnirdevanamavamo Vishnu paramsthadantharena sarva anya devatha, Ithi

brahmanam( 96)" Agni is the lowest and Vishnu is the greatest of all gods and

all other gods are in between.

 

The Mahopanishath declares: "Thadahu- Ekohaavai Narayana Aaseeth. Na

Brahmaneshano..... Na nakshathrani, na suryo, na chandrama. Sa Ekaki na

rametha. Thasyadhyananthasthya yagna sthoma muchyathe.....

 

In the beginning Narayana was alone (Ekovaahai). There was no Brahma(nabrhama)

there was no Shiva (na Eeshano). He was alone (Sa Ekakee)".

 

"Nasya pradhana samvathsara jayanthe. Samvathsaradadijayanthe.... Brahma,

Prajapathi, etc. were born out of him."

 

"Adha punareva Narayanasoanyathkamo manasa adhyatha. Thasya dhyananthasya

lalatath thryaksha shulapaani purusho bhibrthsriyam, .........

 

Narayana again meditated. From the face (lalata) of the meditating Narayana was

born Rudra with three eyes and thejas. He had renunciation and other qualities.

Therefore he is regarded as Mahadeva instead of simply a deva".

 

Also, Narayana Upanishath declares: "Ada Purushohabvai Narayano Kamayatha......

Narayanth Rudro jayathe...."

 

"Brhama Naryana, Shivascha Narayna.... .."

 

>From these you can see that Sriman narayana is the Anthryami (indweller) of

Brahma, Rudra and all the devas.

 

>Even in the purusha sooktham there is a verse in the

>end which says "hreeshcha they lakshmisha patnyau"

>hree in the samhitas mean parvathi.it denotes shiva

>as well as vishnu.

 

Hree does not refer to Parvathi. "hreeshcha they lakshmisha patnyau" means one

who has Hree Devi and Laksmi Devi as His wifes. Laksmi is not wife of Shiva.

Lord Sriman Narayan has Hree and Laksmi as His wives. Hree is an exapnsion of

Laksmi. Therefore, the Purusha Sooktham does not refer to Shiva at all.

 

>The minimal knowledge i have obtained in reading the

>primordial upanishads and listenning to various

>acharyas rendering upanyasams the "brahman" is the

>supreme. Advaitham and vishatadvaitham (Qualified

>advaitham) also teached the same thing.

 

The advaitha philosophy of Shankara charya and the Sri Vishistadvaitha

philosophy do not teach the same thing. The advaitha teaches that everything is

the same and that material things are illusionary. On the otrher hand, the Sri

Vishitadvaitha teaches that the chethana (athmas, living), achethana (jada, or

nonmoving material), and Paramathma are three distinct entities, and that the

chethanas and achethans depend on Paramathma and can not exist without HIm. All

the three thathvams exist together and are inseprable. However, the material

(achethana) is real but may be transient changing forms. While the advaitham

does not believe in GOD, Sri Vishitadaitham points to GOD (Supreme Being or

Parmathma) to relive our suffering.

 

>Self realization is the most supreme.The brahman is

>nirguna..meaning no attributes.so satvic,rajasic or

>tamasic does not apply.

 

He is "Nirgunaya Gunathmane" He is considered nirguna because He has no gunas

like us (Satvik, Rajasik, Thamsik), and He is considered Gunathmane (Having

attributes), because He has Kalyana Gunas.

 

>The puranas of vishnu and shiva depicts the ishta

>devathas as supreme and belittlilng the other for the

>sake of the reader. The purans depict the essence of

>the vedas to help people who cann not understand the

>essence of vedas.

 

The tamasic Puranas attempt to covince the atheist that a super power exists.

They all frighten the worshiper (If you don't do this....you will become

this....). Incidentally, most of the vrathas are from the thamasic puraqnas.

Then the Rajasic puranas tend to take you to a heigher spiritual platform, and

convince that if you do this you will get that benefit. Finally, the Sathvik

Puranas describe the Kalyana Gunas of God and spread the love for Pramathma or

Supreme Supreme Brahman (LOrd Sriman Narayana). Therefore, I invite you to

kindly read Srimath Bhagavtham.

 

>The kowledge about the brahman alone gives moksha

The pure knowledge leads us to know who we are in relation to Paramathma and

what are his Kalyana Gunas. If we know our relationship with him, then we will

immediately take shelter at His lotus feet and perform Sharanagathi through an

achrya.

 

>other wise the upanishads say that mere rituals only

>take you to the pitrloka and devaloka according to

>their prarabdha karma.

 

The word ritual was introduced by westerners when referring to our devotional

loving service and clebrations to God. Do you call the loving celebration of the

birthday of our child a ritual? Do you call the annnievrasry celbration a

ritual? Yes, you will call it a ritual when you do not have love or interest in

it. The Aradhana services we perform daily are not rituals but celbrations with

full love. We wake the God up by chanting suprabhatham to a nice music. We bathe

(abhishekam) Him, decorate Him, etc. The major problem is that an outsider does

not see our love filled celebrations. Also, the the outsider does not belive in

the Archavatharam. They consider our dieties as mere representative figures.

Where as for our sake, the Lord has taken that form to share and experience our

joy toward Him. The Archa Murthy is verily the supreme being and is as powerful

as in Sri vaikuntam. He may not display all the power depending on the intensity

of our love toward Him.

 

>those who do not understand the meaning of the rituals

>will take them to the land where no light or soorya

>exists and darkened world.

>Adiyen

>Anand srinivasan lakshmi narsimhan

 

The devotee performs the Aradhana with full love and understanding. Some times

the love may supress knowledge like the mother trying to worry about a grown up

son who knows what to do.

 

With all glories to Lord Sri Venkateswara, I remain,

Sincerely

Narender P. Reddy