SRI RANGA SRI VOL.10 / ISSUE # 10 dated 30th June 2009 (Don't miss reading new series 'VEDIC RITES' by Sri Anbil Ramaswamy in this journal)

[Guest guest]

SrI:

SrimatE Raamaanujaaya Namaha //

SrimatE Nigamaanta Mahaa Desikaaya Namaha //

SrIman! SrI Ranga Sriyam anupadravam anudhinam Samvardhaya/

SrIman! SrI Ranga Sriyam anupadravam anudhinam Samvardhaya//

KAvEri VardhathAm kAlE, kAlE varshathu vAsava: /

SrI RanganAthO jayathu Sri Ranga Sri cha VardhathAm//

=====================================================================

SRI RANGA SRI VOL.10 / ISSUE # 10 dated 30th June 2009

===================================================================

IN THIS ISSUE:

 

1. VEDIC RITES- Introduction by Sri U Ve Anbil Ramaswamy Swami, USA

2. AZHWAARS and SWAMY DESIKAN (2.3- PeyAzhwAr and Swamy Desikan – Part 1)

3. Srivaishnavam – Part 3

 

===================================================================

ISSUES RELEASED

With this issue, about 297 Regular issues of SRS have been released

so far, apart from numerous " Special Issues " as indicated below:

27 Issues of Vol. 1

15 Issues of Vol. 2

42 Issues of Vol. 3

35 Issues of Vol. 4

28 Issues of Vol. 5

30 Issues of Vol. 6

50 Issues of Vol. 7

36 Issues of Vol. 8

27 Issues of Vol. 9 and

10 Issues of Vol. 10

---

You may view the archives at http://www.ibiblio.org/sripedia

maintained By Sri Srinivasan Sriram

 

We strongly urge you to kindly peruse the " Regular Issues " archived

in the Files Section and view the Contents at srsindex.html

(Not the individual postings allowed for encouraging " Reader

participation " ).

 

We are sure that you will be convinced of the quality of the

contents.

 

IF you are satisfied with the quality and contents of

" Sri Ranga Sri " -

Tell your friends to join by sending an email to

Srirangasri-

 

IF NOT:

Tell us, as to how we may improve.

Ever at your service

Moderator

" Sri Ranga Sri "

 

=====================================================================

xxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxx

1. VEDIC RITES – Introduction and Chapter 1

Sri Anbil Ramaswamy USA

 

Part 1-

 

AN INTRODUCTION

 

In this Part I, before going into Vedic Rites, let us understand what is meant

by “Vedasâ€, then, what is meant by “Rites†and then, the importance of

those “Vedic Rites†and whether and if so, how far they are relevant in

today’s context.

 

VEDA

 

The word “VEDA†itself means `wisdom', `knowledge'. Scholars say that it

bears resemblance to the English `Wit', the German `wizen' or the Latin `videre;

stemming from ‘vid' to See. The wisdom of the Vedas is absolute and inherent

and not just the material or empirical knowledge.

 

Vedas were not created by anybody - not even by God. Hence, they are called

" Apaurusheyam " (Authorless); Teachers passed on the Vedic hymns to pupils

through oral tradition. ‘It is essentially an auditory phenomenon’. Vedas

are supposed to have existed always. After every deluge (PraLaya) when the

universe re-manifested, God remembered the texts of the Vedas exactly as they

were before the deluge and taught them to the four-faced Brahma and through him

to succeeding generations through “Guru-Sishya-Parampara†(generations of

preceptor - pupil relationship). Even when an alphabet was sought to be

introduced or altered there was strong opposition and the tradition was conveyed

through `Sruti’ (heard or revealed) and “Smriti†(remembered).

 

LE MAITRE, SOLANGE observes: " What is found in the VEDA has no equivalent

anywhere in the religious history of mankind. A philosophic teaching of lofty

range is expressed in hymns of exceptional poetry, powerful in their lyricism

and often and deliberately in their symbolism, it seems the secret of the Veda

must remain impenetrable to the profane " . - 5

 

SAMHITAS (Collection of Hymns)

 

The Vedas contained hymns of prayer and dealt with sacrifices to various

elements of nature which were personified as Gods, chief among whom were - Agni,

Vayu, Arka, Vageesa, Varuna, Indra, Visvedeva, Mitra, Aryama, Brihaspati,

Rurukrama, Dyu and Prithvi, the 8 Vasus (Ashtavasus) 12 Adityas, 11 Rudras.

These divine powers (Devas) were supposed to come down from their abodes to

receive the sacrificial offerings and in return shower their blessings each

according to its own power, so that life on earth could go on smoothly in a sort

of ‘quid-pro-quo’

 

The “Sacrifices†were believed to bestow powers on the “Yajamana†(the

Sacrificer), control over natural forces which he could bend to his advantage

like a `genie', and therefore, sacrifices were deemed a means to an end viz,

securing bliss. The sacrifices meant giving of oneself through which one

attained spiritual satisfaction.

 

We come across several terms relating to sacrifices such as (in alphabetical

order):

 

Adhvara, hOma, ichyaa, ishTa (sacrificed), ishTi, kratu, makha, mEdha, mEdhya

(destined to be sacrificed), samskrita, tyaaga, yaaga, yagjna, yajana, yajjya

(Belonging to sacrifice), yajamaana (One who performs sacrifice) etc.

 

A sacrificial rite has four essential requirements viz.

“Dravya†(sacrificial materials);

“Tyaga†(the spirit of sacrificing something dear to one);

“Devata†(the deity invoked0 for receiving the sacrificial offer and

“Mantra†(the mystic chants that transfers the offers in the phenomenal

world into spiritual material acceptable to the deity concerned).

 

There is also another dimension to it. The propensity to give is as natural to

man as to receive or the need to feel worthy. It was more than a `quid-pro-quo'-

a mutual arrangement by which man and nature respected each other in a spirit of

`give and take'.

This has also been clearly stated by Lord Krishna in Bhagavad Gita Chapter 3. In

fact, the rites and sacrifices seemed to keep even the monsoons on schedule.

 

BRAHMANAS (Ceremonial handbooks)

 

A slight shift in emphasis could be noticed when the BraahmaNas were formed.

Though the importance of the ‘Nature Gods’ was not questioned, it was

thought that the proper performance of the sacrifices itself could bring about

the desired results. Therefore, great amount of care was enjoined in the

procedural aspects of the sacrifices. The BraahmaNas constituted the handbooks

or manuals for the guidance of the priestly class that was in sole charge of

conducting the sacrificial rituals.

The Srauta Sutras and Smriti Sutras that emerged to explain the Karma khaaNDa

were also in the same archaic language (may be for fear of distorting the

originals!). Also, they were composed in the form of Sutras or aphorisms or

pithy sayings which themselves needed explanations and elucidation for a proper

understanding of the Vedas and the BraahmaNas but also the Sutras themselves.

These commentaries are known as 'Baashyams'

The BraahmaNas are detailed handbooks, manuals or guidelines specially

formulated for the benefit of the Hotas, Adharvyus, Udgathas and Brahmas - the

priestly classes for the proper observance of the procedural chores involved in

the sacrifices. One of the important Brahmanas is the “Sata patha BraahmaNa "

of 100 paths forming part of Sukla Yajur Veda, which deals with modes of

worship. – 9

 

Together, the Samhitas and the BraahmaNas were known as “Purva khaaNDaâ€

(Earlier works) or “Karma khaaNDa†(Action works) as they occur in the

earlier parts of the Vedas and deal with rituals, formulas and formalities

called `Karma'. `Samhitas' relate to holy dictates while BraahmaNas relate to

holy performances.

 

ARANYAKAS (FOREST TEXTS)

There were some sages dwelling in the forests who explained the Vedic scriptures

to their pupils in the form of `AraNyakas' (AraNyaka means belonging to the

forest) and they came to be known as `forest texts " . ARANYAKAS contained

interpretation of rituals.

 

UPANISHADS (Metaphysical Dialogues)

Other sages who did not retire to deep forests were dwelling in the cities or

suburbs of the cities with their own `Gurukulas' (Abodes of Preceptors) where

pupils flocked to learn the Vedic literature.

 

Realizing the difficulties encountered in explaining the secret portions of the

Vedic scriptures, the masters deliberated with their disciples in the form of

`quiz-programs - question and answer sessions in delineation of the eternal

truths, theories, etc. in `confidential sessions' - engaged in exercises in

'Equivalencies' and these came to be known as “Upanishadsâ€. The Upanishads

are the most intelligible part of the Vedic literature so far as the modern man

is concerned.

 

As we pass from the Vedic hymnal period to the Upanishadic period, we can notice

a remarkable shift in emphasis from the objective to the subjective, from

propitiation rites to philosophy, from wondering at the phenomenal world to

introspection on the significance of the self. – 2

The AraNyakas and Upanishads that came later deal with philosophical

disputations and intellectual discussions and explanations about realization of

God or `Brahman' - the ultimate reality (not to be confused with the four-headed

Brahma). They are absorbed more in philosophical pursuits than in dealing with

“rites and rituals†specifically.

Together, the AraNyakas and Upanishads are called “Uttara khaaNDa†(Later

works) or “Jnaana khaaNDa†(knowledge works) or “Brahma khaaNDa†(works

relating to Brahman) and they embody an intellectual approach.

When we refer to Veda in general, we usually refer to the “Upanishadsâ€.

There are very many BraahmaNas, AraNyakas and Upanishads but attached to the

Vedas either individually or collectively. In fact, we are told that there are

more than a hundred Upanishads but only 10 of them are accepted as most

authoritative by all sections of Hindus - known as “DasOpanishads†- the

principal ten Upanishads, while a few others are listed as supplementary.

 

“Upanishads generally present an objective view of the universe and rational

approach to the problem of reality far in advance even of the flashes of

intuitive knowledge that illumine occasional passages of the Vedas and

Brahmanas. Thus, the expressions `as if' or `as it were' occurring in the

BrihadaraNyaka Upanishad accords well with the modern scientific view that

despite the manifold appearances of the phenomenal world, the entire universe

both known and yet unknown is essentially one " .

ISAVASYA UPANISHAD says -

" The man who understands that every creature exists in God alone and thus

perceives the unity of being has no grief and no illusions " . – 10

 

[To be continued..]

********************************************************************************\

*********************

2. AzhwArs and Swamy Desikan

3.1- Peyazhwar and Swami Desikan

 

SrI:

SrImathE Gopaladesika mahadesikaya nama:

 

Dearest all

 

Continuing on AzhwArs and Swamy Desikan- we will now enjoy PeryAzhwAr and Swamy

Desikan.

Reference:

1. Article in Tamil was written by Sri Villiputthur Vidwan Sri U Ve KaNNan

Swami, Permabur

2. Dehaleesa sthuthi- Desika Sthotra mala- commentaries compiled and written by

Sri U Ve Vedantha Desikan Swami

 

I have enjoyed seeing Him- Emperumaan along with Periya PiraaTTi

residing at ThirukkOviloor†declares ThirumangaiAzhwAr in these

ten (2.10) pAsurams on ThirukkOviloor:

 

ThirukkOviloor- near Villupuram.

 

Moolavar- Trivikraman- the Right foot reaching the sky- Standing

Posture- Huge PerumAL- Most Beautiful Divine face (Thirumukham)

facing East. Sanghu and Chakram have changed their places, due to

Lord’s urgency in taking Trivikramaavathaaram-it is told!

 

Uthsavar: Aayanaar- dhEhaLeesar - Kovalan (Gopalan)

Thaayaar- Poo~nkOval naacchiyaar.

Prathyaksham- to MahAbhalai, MrugaNdu maharishi, Brahma, Indran,

Kaashyapar, and mudhal three AzhwArs (Swami Desikan composed

dhEhaLeesa Sthuthi)

 

In this vast world, there are so many languages prevailing. Though there are so

many, the oldest among them- endearing to the Lord Sriya: Pathi Sriman

Narayanan, are Sanskrit and Tamil. These two languages are similar to two eyes

of the Lord. Out of these two, Tamil language was considered even grander than

Sanskrit as AzhwAr saints have chosen to compose their anubhavam laden verses in

chaste sweet Tamil. Out of the 12 azhwArs, the first three azhwArs are called

mudhal azhwArs.

 

1. PoigaiAr, an incarnation of MahAvishNu's paanchjanyam (Divine conch, sanghu

in Tamil) is also called Adhi kavi. poigaiAr appeared on the ThAmarai mottu

(lotus bud) in a pond in tiruve:ka near kancheepuram.

 

2. BhoodhaththAr appeared in a flower called " kurukkaththi " (?) in a garden at

kadalmallai port of pallava rajyam (kingdom) in mahAbalipuram (south of madras).

He was an incarnation of Divine mace (called kaumOdaki) of our Lord mahAvishNu.

 

3. PEyazhwAr, (called pEyar later by people due to being crazy, mad, piththan,

pEyar after the Lord and even used to roll down with ecstasy and bhakti- He even

says " others look crazy to him for their being crazy after material pursuits;

and sensual pleasures), as an incarnation of the sword of mahAvishNu (called

nandaki), appeared in sevvalli (Red alli-lily) flower in a well of AdhikEsava

perumAL koil at mylapore (in madras).

They had not met with each other. One dark rainy night, they happened to be in

the divya desam of Thirukkoilur and when they came out of the temple one after

other (after twilight), it was beginning to pour heavily. All three gathered in

a small corridor of a house which was just enough for three to stand

comfortably. They had introduced themselves to each other and started to enjoy

the divine sport of perumAL and His leelAs, kalyANa guNAs, rupa laavaNyam etc.

The Lord Himself wanted to be with the ardent daring devotees of His and hence

chose to stand amidst squeezing them. They realized that someone else was

suddenly there and were wondering.

 

Thus, these three azhwars were roaming round shrines until one day they happened

to meet here in Thirukkoilur. When the fourth was there, they began to “seeâ€

Him. It was due to the Lord’s grace and by virtue of their mystic faculties,

not by means of ocular organ, they “saw†Him. It was an intellectual

envisionment. They sang His glory in 100 verses each. They are called

“anthAdisâ€. The language is Tamil; pure, pristine and with magnificent

thoughts.

PoikaiazhwAr burst out with first hundred beginning “vaiyam thagaLiyaaâ€;

BhoothatthazhwAr sang beginning “anbE thagaLiyaa†and peyAzhwAr with

“ThirukkaNdEn; pon mEni kaNdEn..â€.

 

Poikai azhwAr himself mentions this in his 86th verse of Mudhal ThiruvanthAthi .

 

neeyum thirumagaLum ninRaayaal, kunRedutthup

paayum panimaRaittha paNpaaLaa, - vaayil

kadaikazhiyaa vuLpukaak kaamar_pooNG kOval

idaikazhiyE paRRi yini. 86

 

Let us enjoy now the glory of PeyAzhwAr.

 

“pEsiRRE pEsum Eka kaNdyargaL- “all azhwArs talk in one voice in unison on

unparalleled parama vaideeka sathsampradaya.

 

Thirumangai AzhwAr –when he sang about Thirukkoilur verses- had sung:

 

Periya Thirumozhi 2.10.4

 

thaangkarumbOr maalipadap paRavai yoornNdhu

tharaathalatthOr kuRaimudittha thanmaiyaanai,

aangkarumbik kaNNeersOrnN dhanbu koorum

adiyavargat kaaramudha maanaan Rannai,

kOngkarumbu surapunnai kuravaar sOlaik

kuzhaavarivaN disaipaadum paadal kEttu

theengkarumbu kanVaLarum kazhani soozhnNdha

thirukkOva looradhanuL kaNdEn nNaanE. 2.10.4

 

The Lord who had appeared on Garudan and chased Maali asuran

and others(of LankA before rAvaNan’s time) and removed the

sufferings of the world. Thereby the Lord became the sweetest

nectar for those whose eyes were welled with tears of joy that time.

Such Greatest Lord- I saw Him at ThirukkOviloor, where the

bees hum in the most fragrant flower gardens.

 

Here:

Angarumpi- is referred to Poikai;

kaNNeer sOrndhu- to BhoothatthazhwAr

anbukoorum adiyavar- to PeyAzhwAr.

 

Here Kaliyan refers to kuzhaavarivaNdisai paadum paadal kEttu theenkarumbu kaNN

vaLarum. “.. means: the sugarcane plants grow quicker and taller listening to

the humming and singing bees in fertile Thirukkoilur.

 

AzhwAr refers (inner meaning) sugarcane to the Lord of Thirukkoilur- Ayan.

Poikai, Bhoo, PeyazhwArs are the bees who sang (in chaste tamil verses).

Listening to that- grew Trivikraman in glorious form. This is the swApadEsam.

 

The same is echoed by Swami desikan in his dEhaLeesa sthuthi sthotra –

 

AzhwAr EmperumAnAr Desikan ThiruvaDigaLE SaraNam

Regards

Namo narayana

Narayana dAsan madhavakkannan

 

=====================================================================

xxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxx

 

3. SRIVAISHNAVAM – Part 3

 

The True SiddhAntham

 

Our VaishNava SiddhAntham is the most truthful and unparalleled SiddhAntham for

its right interpretation of VedAs and the srutis. In previous yugAs,

Paraasarar, VyAsar, BhOdhAyanar have all propagated and campaigned for this

VaishNava SiddhAntham.

 

Paraasarar (Vasishtar's Grandson) established this tradition of Visishtaadvaitam

firmly in his VishNu PuraaNam. His son, VyAsar wrote Vedantha sUthram, wherein

he ascertained the supremacy of Sriman Narayna in his sUtram, and raised his

hands above his head three times and proclaimed that Sriman Narayna is the

Parathvam. (sathyam sathyam punas sathyam ....vedAs saastrA param naasthi..na

deivam kEsavaath param). This sUtram was detailed and commented to a great

extent by BhOdhAyanar in his Brahma sUthram. After BrahmasUthram, Brahmanandhi

(dunkar, Dhramidar, GuhadEvar) had also written purports for Brahma sUthram but

are lost somewhere and are not available for us unfortunately. (Brahma sUthram

was later unearthed and studied by Sri RamanujA and understood for his

establishing the VishishtAdvaitaic traditions.)

 

Sri Ramanujar established and re-organised the Sri VaishNava SiddhAntham and

explained the conflicts and wrong interpretations in other SiddhAnthams and in

other religions. He appointed 74 disciples to propagate the VishishtAdavtic

SiddhAntham all over India. Sri Pillai Lokacharya and Sri Vedantha Desikar who

were contemporaries, the descendants of Sri RamanujA, due to differences in

schools of thought and interpretations, gave rise to Thenkalai and Vadagalai

Sampradayams respectively. It is more appropriate to call as Sri Ramanuja

SiddhAntham. Our reverence to all achAryAs, the giants of Sri Vaishnavam

including Sri RamanujAchArya down to Sri Vedanta Desikan, ManavaaLa MamunigaL

upto our present (respective) AchAryas is all the same and profound.

 

Tatva trayam

 

TatvAs are said to be of three forms; chEtanA, achEtanA and Iswaran.

chEtanA - It is also called as atmA, jIvAtmA, chit. This jIvAtmA is in every

body of very being. It is only inside the body, but is dofferent from the body,

mind and the intellect. It is smaller than the smallest that one can imagine

and is smaller than the atomic particle. In every being, be it human, animal,

plant, tree, bird, insect, ant, amoeba (unicellular organism), or whatever- be

it any being, the jIvAtmA is in its body. It stays in it. Hence, it is NOT

possible to count jIvAtmAs in the world or the universe. But, whatever may be

the size of the body of the being, the jIvAtmA is of the same smallest atomic

size. Even though the bodies of beings (like elephant, ant, human, tree, etc.,)

differ, there is NO DIFFERENCE between the jIvAtmAs; But they are mutually

exclusively (independent of each other) jIvAtmAs.

 

They are all alike in its size, nature. They are all eternal- no end for

jIvAtmAs; they exist since time immemorial; When the body perishes (or dies),

the jIvAtmA does NOT end; If " it " had surrendered to Emperumaan, it goes to

Srivaikuntam and gets the eternal salvation (mOksham). Else, " it " enters into

some other body (in next birth) - it can be any " body " - need not be a human

form- it can be a pig, a street dog, a dEvA, an ant, a tree, or a mosquito, a

cockroach. It can be ANY BODY- depending on what all karmA you (as a jIvAtmA in

your previous births) did and puNyAs or paapAs it had accumulated;

 

Sri KrishNa tells this to arjunA that no good action goes waste; whatever

attempt you make to reach Me- however failure the attempts are- depending on

efforts of your attempts-the quality and severity of them- you (jIvAtmA) will be

made to enter in a conducive environment (or body) that will facilitate you

(jIvAtmA) to continue from where you (jIvAtmA) had left in the last birth

without your knowledge at all; (Now do you understand why we are being dragged

into these discussions in Bhakti Group and talk about Sriman NarayaNA- it is all

due to His grace/mercy/dayA on us (jIvAtmAs) for our getting benefited and

uplifting ourselves.)

mOksham is SriVaikuntam. When we live in this world, in this human form- let us

grab this opportunity to surrender to Emperumaan and prostrate at His Lotus Feet

for His Grace on us;

 

Let us approach our AchAryA and at His Feet, surrender to him and to the Feet of

Sriman NarayaNA. That will ensure and ascertain our definite salvation and

mOksham at the end of this life so that there at SriVaikuntam, we can eternally

enjoy the Absloute Bliss of Sriman NarayNA, the Sriya: Pathi: and perform

kaimaryam (render service) eternally to Divya Dampati forever and ever

continuously. (Have NO DOUBTS ABOUT IT; It has been told and promised by SRI

RAMA Himself; He is the Satya Vratan.-Parama kAruNyan- He was ready to forgive

even rAvaNA, if he surrenders. Have we committed more paapam than rAvaNA? He

will forgive us too- all that He wants is (y)our SURRENDER at His Lotus Feet)

This jIvAtmA, by its very nature has been blessed with limitless knowledge

(jnAnam) and is of aanandha swarUpam " .

 

It is jIvAtmA's nature to be of Emperumaan's servant and render eternal

kaimkaryam to the Lord. But, when jIvAtmA is in physical bodies, it gets

attached to matter and forgets its Divine nature and belongingness to the Lord.

Due to karmAs and actions, paapams and puNyams, due to vibharItha jnAnam that

the body is permanent, all bliss and unbounded jnAnam are blocked and forgotten

by jIvAtmA. i.e jIvAtmA enjoys the Divine Bliss and gets jnAnam only to certain

extent (limited extent); After mOksham, it gets back to its original position.

There is nothing new it gets; it gets back to where it belongs. It gets its

natural paripoorNa aanandham, paripoorNa jnAnam.

 

These jIvAtmAs are of three types:

 

1. Bhatthar- they are trapped in samsaaric ills and are in viscious cycle of

births and deaths, experiencing sorrows and pleasures alternately. They are

bound by karmAs.

 

2. Mukthar: In this life, the human being, who gets to his AchAryA and with

his grace and kataaksham, surrenders to the Lotus Feet of Sriya: Pathih and

reaches SriVaikuntam after the life, and attains mOksham- he gets into Mukthar

category. Mukthar renders eternal service to Sriya: Pathih. Mukthar is also

(I was told) given liberty to stay with sUkshuma sarIram or with sthUla sarIram

at SriVaikuntam.

 

3. Nityar- There is no bondage of karmAs for them and they always render service

to Sriman Narayanan. GarudA, VishvaksEnar, AdhsEshan are all Nityar categories.

 

AchEtanA- There is no intelligence for achEtanA. Hence, it does not enjoy. It

is always to be enjoyed by others. ChEtanAs enjoy the achEtanAs. AchEtanAs are

classified into prakriti, kaalam and suddhasatvam.

 

Prakriti- This is also addressed as Moola Prakriti, ThriguNam, Avyaktham, or

Pradhaanam etc.. This has three guNAs, i.e satva, rajas and thamas. This

prakriti always undergoes changes. When the three guNAs become EQUAL in

quantum, there comes the Cosmic Cycle end- i.e PraLayam. When they differ in

quantum, there comes " mahat " tatvam out of Prakriti. Out of mahat comes

Ahankaaram.

 

Kaalam- This expands and spans everywhere. This is constituted by Past Present

and Future. But this does Not have satva, rajas, tamas. This is divided into

various measures of time.

 

Suddha satvam- This has got ONLy satva guNam. SriVaikuntam is FULL OF THIS

SUDDHA SATVAM. In thsi world, all archAvbathAra ThirumEni of Emperumaan in the

temples are also of Suddha Satvam.

 

Iswaran: As described earlier, VedAs proclaim that Sriman NarayNan is the

SarvEshwaran; Sarva Vallabhan, Sarvayagnan, Parathvam. He, by His unbounded,

limitless, jnAnam, swarUpam, occupies everywhere in AnandhaswarUpam. He is the

One who creates everything. He is the One who destroys everything; He is the

Same one who protects everything; BrahmA only has been assigned by Sriman

NarayaNA to do the creation work. So is Sivan for destruction. They are all at

His command. Sriman Narayanan is the essence of everything and everyone at all

times; Those who worship any other demigod or devathA or deities, get all their

benefits through their devatAs from Sriman NarayaNan only (It is His own

statement in GITA-Let us have NO DOUBTS ABOUT it).

 

Regards

 

Namo narayana

dAsan

**********************************************************************

===============================================================

***********************************************************************