Thirumangai AzhwAr's ThirunedunthANdakam- 2nd verse- Sriman Narayana murthy is the Only One to be worshipped....

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SrI:

SrImathE Gopaladesika Mahadesikaya nama:

 

Dearest all,

 

Let us continue to enjoy the verses of TNT.

 

Bhattar establishes ubhaya vedantha based on this

verse and the 2nd. AzhwAr mentions deep, vast

sasthrArtthams in the verse and immerses himself in

ArchaavathAra anubhavam.

 

The TNT is an elaboration of the last two verses of

TKT.

 

In the first verse- AzhwAr mentioned that he would

place his head at the lotus feet of the Lord Sriman

Narayanan (in archAvathAram), who is the Paramaathma,

who is Sarva Swamin; who manifests everyone and

everything as Sarva antharyaami, and who is different

from all beings and matter. The supreme entity of the

Universe is Sriman Narayana, the consort of Lakshmi,

the sustainer, controller and possessor of all

entities. Sriman Narayana is the sustainer of all

entities. All entities fully depend upon Him for their

existence. It is His essential nature to sustain all

entities. He resides inside and outside all entities,

controlling them by His will. He is the possessor of

all entities. All entities exist solely for His

pleasure.

 

His divya mangala Vigrahams -that He has taken on His

own accord - are Para, vyooha, vibhava Haardha and

archa roopams. Are those murthys equal to those of

Chathurmukha Brahma and Rudra? If one attempts to

investigate and check in Vedas and Saasthras, (AzhwAr

says in second verse) that the cloud colured dark My

Swami’s murthy is the One worthy to be worshipped as

He is the one declared unambiguously in Sruthis and

Smruthis.

 

paaruruvil neererigaal visumbu maagip

palvERu samayamumaayp parandhu ninRa,

Eruruvil moovarumE yenna ninRa,

imaiyavar_than^ thiruvuruvE ReNNum pOdhu,

Oruruvam ponnuruvam onRu senthee

onRumaa kadaluruvam otthu ninRa,

moovuruvum kaNdapO thonRaam sOthi

mugiluruvam emmadigaL uruvan^ thaanE. 2

 

yEr uruvil – In this most beautiful world

moovarumE- the Trinity

enna- (as addressed as)

ninRa – the validatory scriptures are plenty and

abundant to establish and describe

imaiyavartham – Brahma, Rudra and VishNu’s

thiruvuru- glorious nature and qualities

vERu yeNNumpoadhu – are analyzed in micro details

(using saasthras) and investigated to (and at the end

of such an analysis)

otthu ninRa- based on their duties (that each of those

Trip) performs always conforming to their positions

ponuruvam onRu – Golden coloured form of Chathurmukha

Brahma is one;

senthee onRu – reddish fire like coloured Sivan’s form

is the other

maa kadal uruvam onRu – vast, deep, dark, bluish

coloured form is VishNu’s; (thus)

moo vuruvum – all three moorthys

kaNda poadhu – based on the saasthras (using as the

eye) to see them and their colours, positions)

uruvu il – for the creation of the worlds (and)

paar neer yeri – earth, waters, thEjas (fire)

kaal visumbum aagi – Air, Sapce and their gross

matters

palvERu samayamum aay –Vyashti (creation of the

Universe of Space and matter with all its diversities

parandhu ninRa- the one who resides and is immanent in

all of these matter and beings therein (including

those of Paramapadham)

sOthi- the luster that is mentioned earlier (in the

first verse)

em adigaL – My Swami’s

uruvam – the divya mangaLa vigraham

mugil uruvam – cloud cloured (aprAkrutha thirumEni)

onRudhaan aam – is the ONLY ONE…

 

Brahman IS NOT to be confused as BrahmA (four faced

One) The First stage is Vyashti Srushti and it is

followed by the Samashti Srushti . Brahman/Isvaran

creates the Universe out of its own Sankalpam (will,

resolve, volition).

 

The evolution of Universe from five gross/physical

elements (Pancha BhUthams)-- Aakasam, Vaayu, tejas ,

aapa and prithvi-- is first through Vyashti ; next

follows Samashti Srushti, thru the mechanism of

PancheekaraNam (Quintiplication of the Pancha BhUthAs

in different proportions). These doctrines stay as

deep and profound topics of VedAntha, purANams and

AagamAs.

 

Many Upanishads (ChAndhOgya, TaittirIya,

SvEtasvathAra, BrahadAraNyaka, Mundaka and SubAla )

deal with the topic of creation (Srushti/Sargam) .

They deal with the origin and evolution of the

Universe. They deal with the existence of the

Universe before creation. They agree with one voice

that this universe existed in Brahman prior to its

creation. The common passage idam agra aseed, EkamEva,

advidhIyam " is seen in different word orders in these

Upanishads. They thus affirm that this universe prior

to its srushti existed in an unmanifest form in

Brahman and later became differentiated with limitless

names and forms (anantha kOti Naama Roopa Prapancham).

 

Following TaittirIya upanishad passage sums up the

relations between Isvaran(Brahman) and Universe

(jagath) this way: [writes: Sri Satakopan Swami]

 

Brahman created all this, whatever is here. Having

created it, it entered into it.Having entered it, it

became both sentient and the nonsentient, the defined

and the undefined, the founded and the unfounded, the

non-inert and the inert, the true and the untrue.

Brahman became all this " .

 

The causal relationship between Brahman and the

created Universe has been explored by the Upanishads

and commented upon by the three commentators: AchArya

RaamAnujA, Aadhi sankara and MaadhvAchArya. There are

distinct differences between AchArya RaamAnujA's

SiddhAnthams in the interpretation of Brahma Soothrams

on this topic and those of the two other darsana

sthApakAs. In our sampradhAyam, Brahman as Sariri is "

organically related and eternally inseparable " from

the Universe of sentient(Cith)and insentient (achith)

as the body (sarIra ) of Brahman.

 

The three causes behind " the product " of Universe

created by Brahman have been examined by the various

Upanishads. These three causes are UpAdhAna, nimittha

and SahakAri KaaraNams .

 

UpAdhAna kAraNam relates to the material out of which

the Universe is produced. Nimmittha kaaraNa deals with

the instrumental cause that produced the Universe.

 

SahakAri KaaraNam deals with the accessories

needed to create this Universe.Brahman is the KaaRaNam

and Universe is the Kaarya. Brahman in

VisishtAdhvaitha VedAnthA is the UpAdhana(material)

and Nimittha KaaraNam (instrumental cause ) and does

not need any SahakAris except its(Brahman's)

will/resolve .Brahman is thus recognized as the

aadhAra for the sentients and the insentients.

 

Brahma Soothram (II.1.27)explains the mystery

(vichithra sakthi) of the evolution of Brahman into

the Universe (ParinAma) without affecting its SvarUpa.

[unquote]

 

These are to be learnt from the Acharya by formal

learning.

 

Samaya- word can also mean- worshipper and the who is

worshipped. The humans workship all devas (as per

injunctions from sassthras); By discarding other

devathas, the trio is taken up.

 

Ponnuruvam – Like the golden form that captivates the

hearts and minds, Chathurmukha Brahma’s colour is

golden form. The gold is used for making various kinds

of ornaments.

 

The fiery red form destroys everything; and burns the

same to ashes. Rudran has this colour.

 

Maa kadaluruvam – however many people are there; this

accepts them all; has space for everyone; all rivers

flow to the deep vast blue ocean. It gives rise to

rain laden clouds that shower on everything unbiased;

with absolutely no partiality. The ocean spans

everywhere and surrounds the land portion, protects

the same. Pearls, corals, and other gem stones are

formed here. But it is so easily accessible inspite of

its vast, depth and largeness. Similarly the rakshaka

murthy0 Sriman Narayanan protects and saves the whole

universe, and devas also (including Rudran and

Brahma). It is He who created BrahmA, asking and

letting him create other sentient and non-sentient.

 

Moovuruvam kaNdapoadhu – There is no need for us to

other proof and get to know the truth and to come to a

conclusion. Just look at the colour of their divya

mangaLa vigrahams. Just see the duties that they are

entrusted with. One takes care of creation (births);

other takes care of deaths (destruction). VishNu

protects and saves. Birth and deaths are themselves

vanished with no further births because He (VishNu)

protects us from further sufferings. Birth and deaths

are one time events; Protection is a continuous event.

 

 

What do we need? Birth? Death? Or Protection?

Naturally protection. We are taking births after

births; we are destined to die. We need to ask for His

protection, It is He who saves and protects.

 

What to protect? Body? Sareeram? The body can not

sustain for all time to come. One day that would wear

off and fall; Hence we need to pray for Athma

rakshaNam. (to save our Athma; soul). He is the

Rakshakan; Sarva Rakshakan. Rakshaka prasiddhan. He

has taken on Himself the portfolio of saving and

protecting. Why to ask someone else who does not have

that jurisdiction? That rakshaNam of AthmA would grant

us eternal bliss with no further births and deaths.

That is moksha. Moksham dadAthi – mukundan. He grants

moksham because He is rakshakan.

 

This protection capability and skills- others can not

handle and hence Sri MahavishNu did not delegate to

other devathas.

 

Mugil uruvam- He is like the rain bearing clouds –

dark and vast; He showers on everyone; Not only that

it flows and becomes a reservoir at very many places

for others consumption at later dates (taking archA

avathAram in temples). He is my Sarva Swami.

 

It is He who created brahmA and brahmA created Rudran.

 

 

Emperuman’s look or His “KatAksham” destroys all

evil and bestows all that is auspicious: this is

brought out by the Tiruppavai lines “angaN irandum

kondu engaL mEl nOkkudiyEl engaL mEl sApam izhindElOr

empAvAi”.

 

The Lord’s look not only destroys evil, but also

instils in the devotee all the auspicious attributes

essential in an aspirant to Liberation. Once

Emperuman’s kataksham falls on a bhakta even at birth,

it turns him into a SAtvika, a repository of all that

is good and an antithesis to all that is not.

Sri Mahabharata (ShAnti Parva) bears testimony to

this;

 

JayamAnam hi purusham yam pasyet MadhusUdhana:

SAtvika: sa tu vigyEya: sa vai MokshArttha chintaka:”

 

On the other hand, if one comes under the sway and

look of other dEvatAs at birth, he becomes susceptible

to RAjasic or Tamasic influences.

 

“PasyatEnam jAyamAnam brahma rudro atava puna:

RajasA tamasA chAsya mAnasam samabhiplutam”-

 

Thirumazhisai AzhwAr’s Naanmukhan ThiruvanthAthi

 

He published them for the benefit of posterity.

The first stanza of the Antadhi categorically states

Naan Mugani Naraayanan Padaithaan- Naan Muganum /

Thaan Mugamaaai Sankaranaithaan Padaithaan /

Yaan Mugamaai Anthaadhi Melittu Arivithen - Aazh

Porulai Sinthaamal Konmin Neer Therndhu

 

" The four faced Brahma was born to Narayana and to

this Brahma was born Sankara. I am declaring this

truth in this Antadhi. Resort to this without any

doubt, if you desire to wipe out the pangs of birth "

 

pASuram 2.2.4 in tiruvAimozhi (quote from SrI v.v.

rAmAnujan): [by Sri Krishnamachari Swami)

 

dEvum epporuLum paDaikka, pUvil nAn-muganaip paDaitta

dEvan emperumAn

 

“This emperumAn created the four-faced brahmA so that

he could create all the other things including all the

deva-s, and all the sentient and non-sentient

objects”.

 

Em adigaL- my swami.

 

AzhwAr ThiruvaDigaLE SaraNam

Regards

namo narayana

dAsan

 

 

 

 

 

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