Thirucchandhaviruttham- 72nd verse- VishNu is Paradevatha! ParamAthmA- Have no doubt about it!

[Guest guest]

SrI:

SrImathE Gopaladesika mahadesikaya namah:

Dearest Srivaishnavas,

 

Don’t take a simple, single incident of bANasura. How

can you say that Rudra can not remove the birth

disease? Pasupatha matham declares so.. yEkO rudrO na

dwitheeyA thastthE; siva yEva kEvala: Vedas also say.

 

AzhwAr responds:

 

pOdhilmankai poothalakki

zhaththithEvi yanRiyum,

pOdhuthanku naanmukanma

kanavanma kansolil

maathuthanku kooRan_ERa

thoor_thiyenRu vEthan^ool,

OdhukinRa thuNmaiyalla

thillaimaRRu raikkilE (72)

 

The lotus seated Mahalakshmi and BhUmi PiraaTTi are

His divine Consorts. The chauthur mukha brahmA born

out of His lotus navel is His son; the vrishaba

vaahanan (one with bull vehicle); ardhanaari (one who

shares his half of his body with that of his wife) –

Rudran is his (brahmA’s) son. This as declared

unambiguously by Vedas is the only truth. If we

elaborate we can not get or infer any other statement.

 

 

In Upanishad, it is said that with the jnAnam of

Paramapurusha as the UpAdhAna kaaRanam mOksham can be

attained. Paasupatha agamas do not even consider Rudra

as the upAdhAna kaaraNam. Sriman Narayanan alone is

upAdhAna kaaraNan and nimittha kaaraNan; He is the One

who creates everyone and everything- Vedas declare

unambiguously and His Paramapurushathvam, Parathvam is

declared in Purusha sooktham.

 

SO(S)BhidhyAya Sareeraath swath sisrukshurvi vidhA:

prajA: | apa yEva sasanjOdhi:

 

From his sareeram, He creates everything. Thus He is

upAdhAna kaaraNam and nimittha kaaraNam; (material

cause and intelligence cause);

 

Purusha means: Vishnu alone; like Sankara means Sivan

– says even Skandha purANam. Purusha sooktham declares

that he alone is the one who manifests inside and

outside everywhere as Narayanan.

 

Purusha is Narayanan – says Purusha sooktham;

hreeschathE lakshmIscha pathnyow.. This statement

means: Bhumi piraaTTi and Periya PiraaTTi are His

divine Consorts. Thus Sriman Narayanan alone is

Purushan; Parama purushan.

 

This is the first line of the verse. The second two

lines are answer to the question: Vedas also says:

Rudran was there during creation (shrushti)?

 

Chauthurmukha brahmA is His son and Rudran is His

son’s son. Thus during praLayam, they were not there.

How can there be Rudran during praLayam when even his

father was not there? We have done great lot of

research; we have studied all their religions as well

[says AzhwAr]. Listen to this declared truth. It is

none other than what Vedas says. He alone is The

primordial Chief. Realize that.

 

Ok. Why does Vedas say that rudran was there during

shrushti?

Yes.. There is such a statement. But it needs to be

read in conjunction with all other vedic statement.

Misinterpreting them or telling wrong meanings for the

line will contradict and violate other statements of

Vedas. Rudran menas the one who makes others cry.

Sivan means auspicious. pavithrAnAm pavitharamcha

mangaLaanaam cha mangaLam.. – says Vishnu

sahasranamam. He (Sriman Narayanan) is the most

auspicious. He is the One who makes others cry [with

the karmic diseases].

 

Also it can be inferred that it id because of His

grace, Rudhran has become Rudhran. He became Auspicous

– mangaLam taking the waters (Ganga) from the lotus

feet of Thirvikraman. Thus he has incidentally become

Sivan. Always Vishnu is mangaLam.

 

Thus achutha Sivan is Narayanan.

BrahmA is His Son; Sivan is BrahmA’s son. – is from

these following pramANams.

 

padmE dhivyE(S)rkasamkASE nABhyAmuthpADhya mAmApi |

ChathurmukhO(S)jAyatha |

brukuti kutilAth thasya lalaatAth krOdha dheepithAth|

samuthpannasathA rudrO maDhyAhnArkasamaprabha: |

arDhanArI naravapu: praChaNdO(S)thiSareeravAn ||

 

yath thath padmabhUth poorvam thathra brahmA

vyajAyatha |

brahmaNsChApi sambhUtha: Siva ithyavaDhAryathAm ||

 

Learn from all these pramANams from Vedas that he

alone is the Primordial Chief - says AzhwAr. Because

Vedas do not accept the Paasupatha, Saiva agamam,

Saiva matham – which is a contradiction to Vedic

truths. This alone is Truth; - declares AzhwAr.

 

The other versions of Saivam like “Siva is

instrumental cause, but Vishnu is material cause” and

“Vishnu is instrument and material cause and he grants

Moksha, but the goal is Siva” are dismissed by Brahma

Sutra and Veda. The Veda has clearly declared the

nimitha and upaadaana kaaranams of the universe are

only Brahman who is Shreeman Naarayanan “Eko ha vai

Naaraayana Aasit NA BRAHMAA NA ISAANA:”. The

Chaaga-pasu nyaaya has proved the supremacy of Vishnu

only in sruthies like “Siva eva kevala:”, “Sambhu:

iDhyeya:”.

 

The sruthi says “Brahma Vishnu Rudrendraasthe sarvam

samprasUyanthe”. One must not get confused with this

statement. Here the “Birth” of Vishnu is not same as

the “birth” of Brahmaa, Rudra, and Indras. The “Birth

of Vishnu” is “Avataaram - incarnation”. If it is not

accepted like this, then “Eko ha vai Naaraayana Aasit

Na Brahmaa Nesaana:” gets contradicted. This is as per

“Ajaayamaano Bhahudaa Vijaayate”. The Avataaram of

Vishnu is a secret told in Gita’s third chapter. The

Lord’s incarnation in Vyuha and Vibhava are divine and

are different from our birth. The difference is

declared in Bhagavat Geeta also. The Lord incarnates

because of his own will and we are born because of our

Karma. The Lord does not have any karma. He incarnates

and his divine quality like full-fledged Jgnyana

(knowledge) does not contract but when we are born,

our knowledge gets contracted as per our karma. The

Lord incarnates with his divine body (Sudha Satva) and

we are born with the material body (mixture of rajas,

tamas and satva) according to our karma. The Lord’s

birth, which is incarnation, is real. He incarnates

during the time when dharma declines and adharma is

growing. He destroys adharma and establishes dharma

and protects the pious people (Saadhu Jana). Thus is

the difference between the Lords birth (incarnation)

and birth of souls like Rudra, Brahmaa and Indra who

are baddha jeevaatmans like us. Thus the “Aatmaiykya

paksham”, “Devataa Iykya paksham”, “Tri Moorthy Saamya

Paksham”, “Tri Moorthy Iykya Paksham”, “Anyatra

Iswarya Paksham” are simply dismissed by Prastaana

Trayam.

 

The Lakshmi Pathi Shreeman Naaraayanan – Vishnu –

Vaasudevan is the PURUSHOTHAMAN – Paramaatma –

ParamBrahman, Paranjyothis, Paratatvam and he is to be

only meditated upon by those who want moksham and he

alone grants all the four purushaarthams and worshiped

by all karmas. Vishnu is the soul of everything and

everything is the body of Vishnu. The history of

Maarkandeya also proves the supremacy of Vishnu

 

Thirumazhisai Piraan ThiruvaDigaLE SaraNam

Regards

Namo Narayana

dAsan

 

 

 

 

 

 

 

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