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Ramanuja List Archive: Message 00100 Nov 2003

 
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Sri Parthasarathi thunai
SrimathE rAmAnujaya Namaha
Sri Vara Vara MunayE Namaha
Sri vAnAchala mahA munayE Namaha
 
PAASURAM-2
 
In the previous paasuram azhvar staunchly established that nArAyanan is 
theultimate paramAthma and all other devas were created by him. But in general 
Brahma, the god of creation, Vishnu, the god of sustenance and Rudra, the god 
of destruction all three are considered to be equal and having samepower. In 
the second paasuram, Azhvar now refutes the above statement with some proof as 
given by the ethihasas.
 
?thErunkAl dEvan oruvanE endruraippar
ArumaryA avan perumai-Orum
porul mudivumiththanaiyE yeththavam seidhArkkum
arul mudivadhu AzhiyAn pAl?
 
Vyakhyanam
 
(thErunkAl dEvan oruvanE endruraippar) According to pramanams (valid proofs) it 
is clear that there is only one paramathma. People well versed in the pramanas 
(jnani?s) without any doubt state that the paramathma is none other than Sriman 
nArayana. If there was more than one ishwaran, then there will arise mutual 
clash between them and there by none of them can be theultimate lord. So there 
should be only one head so as to run the operations in the world smoothly. Next 
we start analyzing who this head could be. All the chetanas and achetanas 
including brahma, rudran and all the devathas are created and destroyed by 
emperuman (nArAyanan) and he stays as antharyAmi inside each one of them. While 
analyzing about this the maharishis came to a conclusion,
?tattvam jignAsamAnAnAm hethubis sarvathOmukai: I
thatvamEkO mahAyOgee harir nArAya: smrutha: II?
(Those who want to know about the paramathma, due to many reasons consider only 
that Srihari who is a mahayogi and otherwise called as nArAyana: as the 
ultimate god.) So the final judgement of the rishis is that there is no three 
gods and the only ultimate god is Sriman nArAyanan.
So if that is so then what are the divine qualities of that paramathma?
 
(ArumaryA avan perumai) No one can put a boundary to his divine qualities and 
complete talking about his greatness. The greatness of the divine lord is 
beyond our capacity to be understood in full.
 
(Orum porul mudivumiththanaiyE ) What has been said above is the final 
conclusion of the sruthis and smritis also.

(devan oruvanE?..iththanaiyE) ?divyO dEva EkO nArAyanA:? (there is only one 
divine nArayanan); ?eeshathE dEva Eka:? (Only one deva controls the actions of 
the chit (living) and the Achits(Non-Living). ?EkO deva sarva bhoodhEshu 
kooda:? (Only one deva is found inside all the jeevatmas);?Eka: svathantrO 
jagathO bhabhoova? (he is the only independent god inthe world); ?Bhoodhasya 
jAtha: pathirEka Aseeth? (He is the only master of all the Athmas), ?EkO ha vai 
nArAyana Aseeth? (nArayana alone was there (in the start)). There are similarly 
number of vedic verses which state the supremacy of nArayana. Moreover there 
are other verses from the smritis that also convey the same meaning. ?Eka 
sAsthA na dvitheeyOsthi kashshit? (There is only one lord; no one else), ?Eka 
Eva jagath swami sakthimAn achudha prabhu:? (The jagathpathi is none other than 
achudha who is the leader filled with strength), ?Ekas thistathi vishvAthmA sa 
cha nArAyaNa:? (Only the soul of the whole world nArAyaNa
remained), ?Eka eva janArdhana: (Only janardhana does all the three great jobs 
of creation, sustenance and destruction).
 
(Arum ariyAr avan perumai Orum porul mudivumiththanaiyE) ?Ka eththA veda yathra 
sa: (who will know his svaroopa and svabhAva? (Personality and character)), ?sO 
anga vEdha yethivA na vEdha? (will he himself understand his greatness or not) 
?yasya amatham thasya matham? (For whom the brahmamis beyond his understanding 
capacity then the brahmam is known to him), ?yathO vAchO na nivarthanthE? (whom 
the words cannot reach and hence returns back), ?na thE vishnO jAyamAnO na 
jAthO deva mahimna: paramanthamApa? (Oh Vishnu! Those who are taking birth, who 
have already taken birth (those who will take birth) doesn?t know the upper 
limit of your greatness) ?A-thAvA nasya mahimA athO jAyAmscha purusha:? (?is 
this the amountof his greatness? Is he not beyond all this) states the Vedas. 
Further, Ramayana states ?Oh lord! You are the supreme. No one understands you 
(?tvam hi lOkakadhir deva na tvAm kEshana jAnathE?). Mahabharatha moksha 
dharmam states, ?I am the one who creates brahma and
rudran and even they do not understand me due to my maya? (prajApathimcha 
rudranchApi??.), ? Oh rudra! That paramapurushan cannot be understood by you 
and me (brahma). He remains as a witness to one and all and cannot be 
understood by anyone? (na sa shayas tvayA drashtum??).
 
(To be continued)
 
Alwar EmperumAnAr Jeeyer thiruvadigalE sharanam
 
Adiyen rAmAnuja dAsee
Sumithra Varadarajan
 
 
 
 


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