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Sri:
Srimathe Ramanujaya Nama:
Srimathe Vedantha DesikAya Namaha


Adiyen wishes to add little bit further on perumal being white color:

Nammazhwar in a thiruvaimozhi pasuram describes perumal as "en vellai moorthi". Pasuram is as follows:

emmaa NnE! "en veLLai moorththi!" ennai aaLvaanE,
emmaa vuruvum vENtu maaRRaal aavaay ezhilERE,
semmaa kamalam sezhunNeer misaikkaNmalarum thirukkutandhai,
ammaa malarkkaN vaLargin RaanE!ennNaan seykEnE! 5.8.2


Though I do not know the exact meaning of this pasuram, it literally translates to "my white god". Infact, adiyen vaguely remembers that Srimath Idhaneem Azhagiyasingar had stated in one upanyasams that for all azhwars perumal showed darshanam as black color. But Nammazhwar is special and hence he gave darshan with white color thirumeni.

Also Swami Desikan states Hayagrivar as white colored (Vellai PariMugar)

Adiyen Ramanuja Dasan
LakshmiNarasimhan S.

Date: Wed, 28 Jan 2004 18:02:02 -0000
From: "vtca" <vtca@xxxx>
Subject: Re: An old SRS discussion (shuklAmbaradharam vishNum...)

Sri:
Srimathe Ramanujaya Nama:

There are several pramANas for Sriman Narayana having white
color.

Some examples are:
1. Varaha purANa records that Sriman Narayana when taking
the boar form was of the color white.

2. In Bhagavatam, it is said that Sriman Narayana takes on
different forms, different colors, different names and
worshipped differently in each of the four yugas. In this,
it is said that in the Krta Yuga, He is of the color white.

3. In Pancharatra samhita, the Lord in the Sankarshana form
is said to be the color of lotus. It also describes the Lord
having the color of molten gold.

4. Since the Vedas describe Him as "krshNapingaLam", He has
both the dark color and golden color. One shade of melting
gold can be a shade of white.

5. In the Skanda purANa, vAmana purANa etc, in the
description of Sriman Narayana, it is said that His face
is like that of the moon - shashi (and also that His divine
body is dark blue).

Coming to the shloka in question, I have heard from Shaivites
that they address it to Ganesha, because of the ending which
says "sarva vigna upa shAntaye" and Ganesha is considered as
Vigneshwara.

However, there are two other things to consider: one is the
word "vishNum" denoting all pervasiveness. This, I don't
believe, is a quality associated with Ganesha by even
Shaivites, except perhaps by some folks in Tamilnadu who
consider Ganesha to be the para Brahmam. Considering that
purANas state that Ganesha was created by Shiva, I can't
follow the logic behind that idea.

The second is "catur bhujam" - I am not 100% sure on this,
but I don't believe that this is a typical feature of Ganesha,
except again in Tamilnadu, or that Ganesha is often refered
to by this phrase. On the other hand, catur bhujam is used
quite often to refer to Vishnu.

adiyEn





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Srimathe Lakshminrusimha divya pAduka sevika
srivan satakopa Sri Narayana Yathindra MahadesikAya Namaha
----------------------------------------------------------

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