Sri
Parthasarathi thunai Srimathe ramanujaya
Namaha Srimad Vara Vara munayE
Namaha Sri
vAnAchala mahA munayE Namaha Paasuram-57
?orungirundha nalvinaiyum teevinaiyum
AvAn perum kurundham
sAiththavanE pEsil-marungirundha vAnavarthAm dhAnavarthAm
tAragaithAm ennenjam Anavar thAm allAdha
den? Starting from ?nAnmuganai
nArAyanan padaiththan? till ?anagavEl thAdaikku evarum edir ellai kaNdeer?
azhvar rebutted all those who argued the equality and supremacy of the brahma
rudras. Then a new arguer emerged
talking the coalescence of the trimoorthis (trimoorthi Iykyam). He argued that since it has been told in
the Vedas itself ?sa brahma sa siva:? ?brahmA nArAyana: Sivascha nArAyana:?
(narayanOpanishad) [Brahma is narayanan.
Siva is also narayanan] all the three are the same entity. Then why should we argue who is supreme?
Is it not against the Vedas? In this paasuram azhvar refutes this argument and
says, ?Oh you fool. Don?t you see
that the Vedas continue to say, ?brahma narayana: sivascha narayana: sa brahma
sa siva: sENdra: sakrascha nArAyana: kAlascha nArAyana: disascha nArAyana
vidhischa nArAyana: oordhvancha nArAyana and so on [Brahma is narayanan, siva is
also narayanan, Like brahma and siva Indra is narayanan, Time is narayanan, the
directions are narayanan, the subdirections, up and down everything is
narayanan?.] Thus it is seen that
irrespective of the elevated souls viz, Indra and the other devas or the
senseless time and directions everything is narayanan. Then can we equate Indra with the
insentient directions? They are wealth (vibhoothi), body (sareeram), created
(kAryam), held (dAryam), omnipresent (vyapyam), administered (nirvahyam),
ordered (niyAmyam), mastered (sEsha bhootham), part of (prakAram). Due to these
various reasons they are considered to be narayanan himself. Nothing in this world is other than
narayanan declare the sastras. (pEsil) If we start talking with respect to
the sastras (pramanas) (Orungirundha nalvinaiyum teevinaiyum
AvAn) He is the one
who instigates the jeeva to do the good and the bad. [?yEsha yEva sAdhu karma
kArayathi yEsha yEva asAdhu karma kArayathi?] The sastras declare him to be the
good and the bad deeds (punya and papa).
Then can we homogenize him with punya and
papa? (orungirundha nalvinaiyum
teevinaiyum) Those
good and bad deeds that do not leave us until we experience the effects. ?avasya anubhOkthavyam? (brahma
vaivarththam-prakruthi kAndam) (perunkurundham sAiththavanE
nalvinaiyum teevinaiyum Avan)
During the
krishnavatara, one of kamsa?s servants, an asura took the form of a kurundha
tree to kill Krishna. With the
least effort Krishna broke the tree to pieces just like child play and protected
the gokula vases. Similarly the
lord is capable of removing our enemy, our sins just by a single thought ?sarva
pApEbyO mOkshayisyAmi? Thus the results of the good and bad deeds are under his
control thereby he himself is personified as the punya and
papa. Further (marungirundha
vAnavarthAm) taking into accord the greatness of the brahma rudras in
comparison to our powers it is quite natural for us to assume them to be supreme
equal to emperuman. And as per the
sastras even indra and the other devas are talked to be emperuman. But is it possible to consider all to be
homologous? (svaroopa Iykyam) (dhAnavar
thAm) Even the asuras are considered to be narayanan. Then are the asuras and narayanan equal?
Can we then consider all to be equal by considering the souls to be same (Atma
Iykyam)? (tArakai
thAm)The non-living things like the earth, directions are considered to
be narayanan. Then can we call the
fault filled achetanas as equal to the ever fault less
paramatma? Finally azhvar declares
who has taken all these forms; (en nenjamANavar
thAm) He is the one who fills my heart guiding me in the right
direction. He is my heart (manascha
narayana:) (allAdha
den) what else. Thereby in this paasuram,
thirumazhisai piran thoroughly washes out the arguments of Athma Iykyam, devatha
Iykyam and trimoorthi Iykyam. Those
who do not understand this will attain the same result as the kurundha tree in
the hands of Krishna. (To
Be Continued) Azhvar
emperumAnAr Jeeyer thiruvadigalE sharaNam Adiyen
ramanuja dAsee Sumithra
Varadarajan Azhvar EmberumAnAr JeeyAr ThiruvadigalE Saranam http://www.vedics.net YAHOO! GROUPS LINKS
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