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Oppiliappan List Archive: Message 00187 Nov 2003

 
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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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