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Oppiliappan List Archive: Message 00127 Feb 2004

 
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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



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