SrI: SrImathE Gopaladesika mahadesikaya namah: Dearest Srivaishnavas, [en AviyuL pugundhathenkol? ? said AzhwAr in last PAsuram. Why did You enter into my heart- You have wondered AzhwAr! Only the chauthumukha brahmA is the one who creates and asks me to reside in every chEthanan; Same way he has made me reside in your heart too. What have I done here?? asks the Lord. Samashti vyashti sarva shrushti- all creations, deeds- and for even for that chathur mukha brahmA- You are the prime cause [pradhAna karthA]. Thus it is You who does everything. We (jeevAthmAs including Chauthur mukha brahmA and Rudran] can not comprehend Your such greatness and Your Nature- so, what is the wonder in our marvelling about Your dayA and compassion on Your residing in my heart! OR With The Vedas and Rahasyas, mentioning thus as I had listed, which can be perceived only by Vedanthins, who can comprehend You.. Due to Your grace on me, like what I have been blessed to see You, none else can.] ninRiyanku monRalaavu rukkatORum aaviyaay, onRiyuLka landhun^inRa ninnathanmai yinnathenRu, enRumyaarkku meNNiRantha aathiyaayn^in Nnunthivaay, anRun^aanmu kaRpayantha vaathithEva NnallaiyE? (5) Oh Deva dEvA! Primordial Chief! The One who created Chathu mukha brahmA in His lotus navel reclining on the Milky Ocean after the srushti [creation]! Without your sankalpam (will) nothing can be done; none at all. With Your mere will, [sankalpa maathram], unique creation of tree, animals, devaas and humans are all made by manifesting in them as the in-dweller and be with those jeevAthmAs mercifully enabling them to act [depending on their past karmas]. Such greatness of Yours- none can comprehend as this is what it is at anytime and under any circumstances. Thus Creator of everything and every one! You reclined as NaaraayaNan after creation of all these through Chathur mukha BrahmA. Adhi DhEvaa! You are the Only One Primordial Chief. Brahman created using the Vedas that You blessed him with. He never did anything on his own independently. He can not. Your sankalpam alone is the cause for the same. Thus You are the main Cause [upAdhAna kaaraNam] ninRu iyangum- You are the One indweller and act through Jeevathmas. OR ninRu iyangum- also may mean- sthAvaram and jangamam- non-moving and moving [Plant/ Trees and birds/mammals/devas] aaviyaay onRi uL kalandhu ninRa- As antharAthmA, along with the AthmAs of Jeevans- and be with them always- [this is also echoed in kaayamum seevanumthaanE- [Thiruvaaymozhi 1.9]. Sareeraantharyaami In Srimath Rahasyathraya Saram, NyaayasiddhAnjanam, and in Thaathparya chandhrikA- Swamy mentions about the same- Sarvam samApnOshi thathO(S)si sarva:- in line with Bhattar?s Vishnu sahasranaama bhAshyam as well.] This uLkalandhu ninRa reminds us of Sri NammAzhwAr?s Thiruvaaymozhi (4.3.3) yEkamUrthy irumUrthy moonRu mUrthy pala mUrthyyaahi ainthu bhUthamAi irandu sudarAi aruvAhi nAhamERi nadukkadalUL thuyinRa NaarAyaNanE, unn aahamuRRUmahatthadakki aaviyallal mAithathE Our Lord is yEka mUrthy, singular, unsurpassed one before whom nothing or no one existed . Upanishad celebrates that yEka mUrthy as "SathEva sOmyEthamagra aaseeth". You alone were present then at the time of srushti. This is the reference to the parathvam of the Lord. Then He became of the form of the two tattvams : prakruthi and Mahath. This twin mUrthams has also been interpreted as the two VyUha mUrthis .According to VaikAnasa Saasthram , the twin mUrthys are VishNu and Satyan .According to Paancha rAthram , the twin mUrthys refer to the RakshaNa duties of Aniruddha and the destruction duties of SankarshaNA . Next came the three murthys : three types of ahankArams or the three vyUha mUrthys including Pradhyumnan. The three became many ( KesavAdhi vibhava mUrthys ). According to the VaikAnasa AagamA , the three mUrthys are Achyuthan, Purushan and Aniruddhan . The three ahankArams of the yEka mUrhty created the multitudes of mUrthys ( pala ) such as manas , five Jn~Endriyams , Five karaNEndhriams , pancha bhUthams , the Sun and the Moon et al . You entered them all as abstract (aru ) after creating them and stayed as antharyAmi Brahmam ( Tath srushtvA TadhEvAnupravisath ). You pervaded the chith and achith ( anEna jeevEnAthmanA anupravisya ). Swamy Desikan echoes the same in Hayagriva sthOthra- avyAkruthAth vyAkruthavAnasi thvam naamAni roopANI cha yaani poorvam samsanthi tEshAm charamAm prathishtAm VagIsvara thvAm tvadhupaj~navaacha: (meaning written by Sri SatakOpan Swamy): Oh HayagrIvA , the Lord of all VidhyAs! Before creation , this world was a shapeless and nameless mass (moola prakruthi or avyAkrutham ). Out of that moola prakruthi , You created MahAn- ahankAram and pancha bhUthams and gave them names and forms. Then , You embodied them as well as entered into them as antharyAmi. Therefore , the worlds that describe them end up with You , who is the indweller of all of them. You also become their ultimate goal and destination . Hence , the VedAs that originated from You salute You adoringly as the primary source and the ultimate goal of this prapancham .The great ones , who have been specially blessed by You with the powers of Vaak ( Brahma Jn~Anam and Vedic speech) recognize You not only as the "vyAkruthavAn " (creator of janthus and achEthanams with forms and names ) but also as their ultimate destination ( charamAm PrathishtA ). AchArya RaamAnujA's beautiful commentary on the second slOkam of the thrirteenth chapter of Bhagavath GitA is very pertinent to the subject matter of the the 12th slOkam of Sri HayagrIva sthothram . Additional references to the origin of beings from Moola prakruthi and the Lord's creation of beings from latter are found in Sri Bhagavath GitA slOkams ( chapter 14.3 and 14.4). The Upanishadic passages from Taittiriyam (2.6.1) and BruhadhAraNyakam ( 1.4.7) are also very relevant to the understanding of the twelfth slOkam of NigamAntha MahA Desikan's Sri Hayagriva SthOthram : " Tath srushtvA tadhEvaanuprAvisath , tadhanupravisya saccha thyacchAbhavath , vij~yAnam chAvij~yAnam cha sathyam chAnrutham- cha sathyamabhavath" --TaittirIyam (meaning): "Having created it , He entered into it . having entered it , He became Sath and Tyath...He became both consciousness and unconscious , both sathyaa (individual self) and anrutha (matter).He has remained true to His own nature [Thanks to Sri Satakopan mama for his permission] uLkalandhu ninRa- When the jeevan enjoys and undergoes the karma vaasanaas, He (the Lord) stays with him (jeevan) as his only friend; also in that Athma vasthu, wherever it manifests, He also manifests as antharvyApthi.. [antharbahischathassarva vyApya nArAyaNasthitha:]. Thus, EmperumAn- Sriman Narayanan is the anthryaami in everyone and in everything- ninRkinRathellaam nedumaal. For Vedaanthis, whichever they see, they see Him in it;. In whichever word they utter or hear; in that word, EmperumAn alone is the essence of the same - for scholars (of Vedas). Please forgive for any errors and omissions; as it is only due to my lack of understanding. anything good, the credit goes to rich and wonderful commentary of Sri UttmUr Swamy.. Thirumazhisai AzhwAr ThiruvaDigaLE SaraNam Regards Namo Narayana dAsan __________________________________ Do you Yahoo!? Get better spam protection with Yahoo! Mail. http://antispam.yahoo.com/tools Yahoo! Groups Links <*> To visit your group on the web, go to: http://groups.yahoo.com/group/Oppiliappan/ <*> To unsubscribe from this group, send an email to: Oppiliappan-unsubscribe@xxxxxxxxxxxxxxx <*> Your use of Yahoo! Groups is subject to: http://docs.yahoo.com/info/terms/
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