nAnmugan thiruvandhAdhi-4

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Sri Parthasarathi thunai

SrimathE rAmAnujaya Namaha

Sri Vara Vara MunayE Namaha

Sri vAnAchala mahA munayE Namaha

 

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 dAsee

Sumithra Varadarajan

 

 

 

 

 

 

 

 

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[Guest guest]

Sri Sumithra Varadarajan

 

Dhanyosmi

 

It is really a treat to go through mahavakyas hailing Vishnu as

parabrahman. Many thanks for posting this great piece of azhvar.

 

I am just wondering as being a ignorant human being, I was in a pleasant

trance, reading this, and how the azhvar, who is all knowing about Him felt

when he penned this. All glories to him who brings to us the glories of

Lord and I fully agree that, for us it is azhvars, acharyas who matter more

when studying sastras and learning about God, more than God himself.

 

Humble pranams & thanks once again.

 

 

Sukumar

 

 

||Sri Krishnaparabrahmane Namah||

 

 

 

sumithra varadarajan [sMTP:sumivaradan]

25/11/2003 4:52 PM

vanamamalai ; ramanuja

Cc: oppiliappan

[ramanuja] nAnmugan thiruvandhAdhi-4

 

Sri Parthasarathi thunai

SrimathE rAmAnujaya Namaha

Sri Vara Vara MunayE Namaha

Sri vAnAchala mahA munayE Namaha

 

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 dAsee

Sumithra Varadarajan

 

 

 

 

 

 

 

 

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