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Oppiliappan List Archive: Message 00184 May 2004

 
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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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