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
[Non-text portions of this message have been removed]
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