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SriRangaSri List Archive: Message 00002 Jun 2005

 
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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


                
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