SrI: SrImathE Gopaladesikamahadesikaya namah: Dearest Srivaishnavas, Let us continue to enjoy PeiyAzhwAr?s wonderful anubhavams on ThiruvEnkatam. Today?s verse on ThiruvEnkatam is the 63rd verse. thaazsadaiyum neeNmudiyum oNmazuvum sakkaramum, soozaravum ponnaaNum thOnRumaal, soozum thiraNdaruvi paayum thirumalaimEl enthaikku, iraNduruvu monRaay isainthu. 63 AzhwAr enjoys here enlisting some more Dhivya Desams wherein the Lord out of His own accord resides in archaa murthy and blesses us all with such easy accessibility. Regarding the words chosen by the AzhwAr in this Paasuram , Thaazh sadaiyum- the matted locks of hair that hang down [which are due to Rudran?s continuous penance? thapasvi.. neeL mudiyum ? The golden crown [of sriman Narayanan] due to Himself being the Lord oN mazhuvum- the weapon that Rudra has in his hand chakaramum- the right Hand of VishNu- holding ChakrA soozh aravum- the snake that hangs around the neck of Rudra pon naaNum- the golden waist band (araijnAN) declaring His beauty; Here the above appear in the Lord VenkatesA's ThirumEni a Azhwar performed MangaLAsAsanam at Thirumala . It is the Lord?s sowlabhyam and sowseelyam [being able to mix with others in spite of His Supreme Lordship as mentioned in yesterday?s verse no.62] Dr V.N Vedantha Desikan Swami gives the meaning of this verse: My Lord-dwelling on the Thiruvenkatam hill, enriched by Perennial streams, exhibits a unique synchronized form in which He and Siva appear in a body harmoniously, the right displaying a big crown, chakra and gold girdle etc., and the left, a low lying hair lock, trident and snake around. The former are marks of a Master, the latter, those of a practitioner. What a union of the two forms! The Lord's Udhara svabhAvam is illustrated here . He has given a portion of His body to Rudran. ?Is This is a sERA sErtthi ? no . oru kOvayAi porunthi vidhtyAsam teriyAthavARu thORRum vindhai thAnn yennE! It may appear that AzhwAr brings in identity of Rudran and Narayana here; It is surely not so; He is SarvEshwaran; Sriman Narayana is the Lord of all; and of all other devathas including Chathurmukha Brahma and Rudran the two important Vedic deities popularly acknowledged as higher; In other words Sriman Narayana is the Primordial Chief; When Gajendra called ?Adhi moolame? the Primary Cause of all?, na aham, na aham, na cha aham ? said all devas including Brahma Devendra and Rudra. It was Narayana, being The primordial Chief and Cause and creator of all, rushed to rescue Gajendra. NammAzhwAr says[in Thiruvaymozhi 1.3.7]: if one dispassionately ponders over the issue whether the three deities together constitute one Relaity or they are different with equal status, it becomes obvious to one?s mind, taking into consideration the characteristic features of the three deities as enunciated in the Sacred texts, that Narayanan is the Highest. The swethaswathara Upanishad states that the Supreme Being first created Brahma. [yo brahmaanm vidhadhaathi poorvam]. The Upanisahd clearly points out that Brahma was brought into existence by Narayanan and that from Narayanawas born Rudra etc.. [Narayanaat Brahmaa jaayathE; Naaraayanaath RudrO jaayathE] In the same manner, MahOpanishad relating to primary cause of the Universe says: [In the beginning] only Narayana existed, nether Brahma, nor Isaana [Rudra], nor the heaven; nor the earth; nor the stars; nor the water and the fire; nor the moon and the sun. [ekO ha vai nArAyaNa Aseeth; na brahma nEsAnO nApO nAgnisOmau meme dhaavaa prthivI na nakshathraani na sooryO na chandramaah:] AzhwArs refer to Brahma and Rudra quite often to prove that they along with other devas are also subject to origin, and affliction and that they can not therefore be considered as Supreme Being and as the One who can grant as Salvation. They too all seek His protection and they (devas) worship Sriman Narayana. In this connection, it may please be noted that none of the AzhwArs and their references to Brahma and Rudra exhibit any sectarian bias. In fact AzhwArs speak about the glory of these two deities Brahma and Rudra in such venerable terms as he would use in respect of Mahalakshmi. Similar to what PeryAzhwAr mentioned here, NammAzhwAr also refers to all these are stated to have an abode in the body of Narayana. Lakshmi resides in His divine Chest, whereas Brahma is accommodated in His Naval and Rudra on the right side of His body. Thus AzhwAr mentions the Supremacy of Narayanan as well as His sowseelyam of accommodating Rudra and Brahma in His Body [TVM 2.8.3; TVM 4.8.1] Where does one see Rudra in ThiruvEnkatam? This is similar to last verse where AzhwAr says: one can see Vaamanan in the dhivya Desams meaning- His sowseelyam can be enjoyed in these Divya Desams. Same manner this needs to be understood. The same AzhwAr clearly states in the 97th Paasuram of his MoonRAm ThiruvandhAthi (as translated by Dr.V.N Vedantha Desikan Swami): The Lord with His complexion resembling that of the atasee flower , is prime creator-from Him was born Brahma in the navel lotus. Devas like Brahma, Indra , Rudra and the like are no where near in stature to the Lord. Could they even mentally comprehend the greatness of the Lord? Even to a slight degree, I say? In the fifth Paasuram of Mudal ThiruvandhAthi , Mudal AzhwAr states : The body of Siva has Narayanan (the Para DEvathai) as his anatharyaami roopam the indweller. Also, the Poorvacharyas have mentioned that the two worlds namely leelA vibhUthi (Lord?s cosmic universe) and His Paramapadham [Nithya vubhoothi) are mentioned here ? which are His sareeram (Body as attributes). That is the reference for thaazhsadai to leelA vibhUthi being lower world; and neeL mudi (golden crown)- to Nithya vibhoothi. Poygai elaborated upon manana Paryantha Jn~Anam (transcendent knowledge) as his way of experiencing the Lord. BhoothathAzhwAr focused on the derivative of Jn~Anam, dhyAnam/ nithidhyAsanam to similar effect. pEy AzhwAr joined both experiences to arrive at Para Jn~Anam for the total vision /sevai [ParipoorNa-SaakshAthkaram) of the Lord with His PirAtti. It may be remembered that Poygai saluted the Lord as Ubhaya Vibhoothi Yukthan (possessor of the wealth of both leelA vibhoothi and nithya Vibhoothi [this world and Sri Vaikuntam). BhoothatthAzhwAr pointed out that the NaarAyaNa Naamam stands for the Ubhaya Vibhoothis of our Lord. pEy AzhwAr asserted that this Ubhaya Vibhoothi yuktha NaarAyaNan should be addressed with the prefix of "Srimath " ( Sriman NaarAyaNan ) in recognition of His Eka Seshithva Yogam. This is reflected in its entirety in this verse. AzhwAr ThiruvaDigaLE SaraNam SrI PadmAvathI SamEtha Sri Srinivasa ParabrahmaNE Namah: Regards Namo Narayana dAsan __________________________________ Discover Yahoo! Get on-the-go sports scores, stock quotes, news and more. Check it out! http://discover.yahoo.com/mobile.html ------------------------ Yahoo! Groups Sponsor --------------------~--> Would you Help a Child in need? It is easier than you think. Click Here to meet a Child you can help. http://us.click.yahoo.com/sTR6_D/I_qJAA/i1hLAA/VkWolB/TM --------------------------------------------------------------------~-> Yahoo! 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