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SrI:
SrImathE Gopaladesika Mahadesikaya nama:

Dearest all, 

Let us continue to enjoy the verses of TNT. 

Bhattar establishes ubhaya vedantha based on this
verse and the 2nd. AzhwAr mentions deep, vast
sasthrArtthams in the verse and immerses himself in
ArchaavathAra anubhavam. 

The TNT is an elaboration of the last two verses of
TKT.

In the first verse- AzhwAr mentioned that he would 
place his head at the lotus feet of the Lord Sriman
Narayanan (in archAvathAram), who is the Paramaathma,
who is Sarva Swamin; who manifests everyone and
everything as Sarva antharyaami, and who is different
from all beings and matter. The supreme entity of the
Universe is Sriman Narayana, the consort of Lakshmi,
the sustainer, controller and possessor of all
entities. Sriman Narayana is the sustainer of all
entities. All entities fully depend upon Him for their
existence. It is His essential nature to sustain all
entities. He resides inside and outside all entities,
controlling them by His will. He is the possessor of
all entities. All entities exist solely for His
pleasure.

His divya mangala Vigrahams -that He has taken on His
own accord - are Para, vyooha, vibhava Haardha and
archa roopams. Are those murthys equal to those of
Chathurmukha Brahma and Rudra? If one attempts to
investigate and check in Vedas and Saasthras, (AzhwAr
says in second verse) that the cloud colured dark My
Swami?s murthy is the One worthy to be worshipped as
He is the one declared unambiguously in Sruthis and
Smruthis. 

paaruruvil neererigaal visumbu maagip
 palvERu samayamumaayp parandhu ninRa,
Eruruvil moovarumE yenna ninRa,
 imaiyavar_than^ thiruvuruvE ReNNum pOdhu,
Oruruvam ponnuruvam onRu senthee
 onRumaa kadaluruvam otthu ninRa,
moovuruvum kaNdapO thonRaam sOthi
 mugiluruvam emmadigaL uruvan^ thaanE.    2

yEr uruvil ? In this most beautiful world
moovarumE- the Trinity 
enna- (as addressed as) 
ninRa ? the validatory scriptures are plenty and
abundant to establish and describe
imaiyavartham ? Brahma, Rudra and VishNu?s 
thiruvuru- glorious nature and qualities 
vERu yeNNumpoadhu ? are analyzed in micro details
(using saasthras) and investigated to (and at the end
of such an analysis)
otthu ninRa- based on their duties (that each of those
Trip) performs always conforming to their positions
ponuruvam onRu ? Golden coloured form of Chathurmukha
Brahma is one;
senthee onRu ? reddish fire like coloured Sivan?s form
is the other
maa kadal uruvam onRu ? vast, deep, dark, bluish
coloured form is VishNu?s; (thus)
moo vuruvum ? all three moorthys 
kaNda poadhu ? based on the saasthras (using as the
eye) to see them and their colours, positions)
uruvu il ? for the creation of the worlds (and)
paar neer yeri ? earth, waters, thEjas (fire)
kaal visumbum aagi ? Air, Sapce and their gross
matters 
palvERu samayamum aay ?Vyashti (creation of the
Universe of  Space and matter with all its diversities
parandhu ninRa- the one who resides and is immanent in
all of these matter and beings therein (including
those of Paramapadham)
sOthi- the luster that is mentioned earlier (in the
first verse)
em adigaL ? My Swami?s 
uruvam ? the divya mangaLa vigraham 
mugil uruvam ? cloud cloured (aprAkrutha thirumEni) 
onRudhaan aam ? is the ONLY ONE? 

Brahman IS NOT to be confused as BrahmA (four faced
One) The First stage is Vyashti Srushti and it is
followed by the Samashti Srushti . Brahman/Isvaran
creates the Universe out of its own Sankalpam (will,
resolve, volition). 

The evolution of Universe from five gross/physical
elements (Pancha BhUthams)-- Aakasam, Vaayu, tejas ,
aapa and prithvi-- is first through Vyashti ; next
follows Samashti Srushti, thru the mechanism of
PancheekaraNam (Quintiplication of the Pancha BhUthAs
in different proportions). These doctrines stay as
deep and profound topics of VedAntha, purANams and 
AagamAs. 

Many  Upanishads (ChAndhOgya, TaittirIya,
SvEtasvathAra, BrahadAraNyaka, Mundaka and SubAla )
deal with the topic of creation (Srushti/Sargam) .
They deal with the origin and evolution of the
Universe. They  deal with the existence of the
Universe before creation. They agree with one voice
that this universe existed in Brahman prior to its
creation. The common passage idam agra aseed, EkamEva,
advidhIyam " is seen in different word orders in these
Upanishads. They thus affirm that this universe prior
to its srushti existed in an unmanifest form in
Brahman and later became differentiated with limitless
names and forms (anantha kOti Naama Roopa Prapancham).

Following TaittirIya upanishad passage sums up the
relations between Isvaran(Brahman) and Universe
(jagath) this way: [writes: Sri Satakopan Swami]

Brahman created  all this, whatever is here. Having
created it, it entered into it.Having entered it, it
became both sentient and the nonsentient, the defined
and the undefined, the founded and the unfounded, the
non-inert and the inert, the true and the untrue.
Brahman became all this".

The causal relationship between Brahman and the
created Universe has been explored by the Upanishads
and commented upon by the three commentators: AchArya
RaamAnujA, Aadhi sankara and MaadhvAchArya. There are
distinct differences between AchArya RaamAnujA's
SiddhAnthams in the interpretation of Brahma Soothrams
on this topic and those of the two other darsana
sthApakAs. In our sampradhAyam, Brahman as Sariri is "
organically related and eternally inseparable " from
the Universe of sentient(Cith)and insentient (achith)
as the body (sarIra ) of Brahman. 

The three causes behind "the product" of Universe
created by Brahman have been examined by the various
Upanishads. These three causes are UpAdhAna, nimittha
and SahakAri KaaraNams . 

UpAdhAna kAraNam relates to the material out of which 
the Universe is produced. Nimmittha kaaraNa deals with
the instrumental cause that produced the Universe. 

SahakAri KaaraNam deals with the accessories 
needed to create this Universe.Brahman is the KaaRaNam
and Universe is the Kaarya. Brahman in
VisishtAdhvaitha VedAnthA is the UpAdhana(material)
and Nimittha KaaraNam (instrumental cause ) and does
not need any SahakAris except its(Brahman's)
will/resolve .Brahman is thus recognized as the
aadhAra for the sentients and the insentients.

Brahma Soothram (II.1.27)explains the mystery
(vichithra sakthi) of the evolution of Brahman into
the Universe (ParinAma) without affecting its SvarUpa.
[unquote]

These are to be learnt from the Acharya by formal
learning. 

Samaya- word can also mean- worshipper and the who is
worshipped. The humans workship all devas (as per
injunctions from sassthras); By discarding other
devathas, the trio is taken up. 

Ponnuruvam ? Like the golden form that captivates the
hearts and minds, Chathurmukha Brahma?s colour is
golden form. The gold is used for making various kinds
of ornaments. 

The fiery red form destroys everything; and burns the
same to ashes. Rudran has this colour. 

Maa kadaluruvam ? however many people are there; this
accepts them all; has space for everyone; all rivers
flow to the deep vast blue ocean. It gives rise to
rain laden clouds that shower on everything unbiased;
with absolutely no partiality. The ocean spans
everywhere and surrounds the land portion, protects
the same. Pearls, corals, and other gem stones are
formed here. But it is so easily accessible inspite of
its vast, depth and largeness. Similarly the rakshaka
murthy0 Sriman Narayanan protects and saves the whole
universe, and devas also (including Rudran and
Brahma). It is He who created BrahmA, asking and
letting him create other sentient and non-sentient. 

Moovuruvam kaNdapoadhu ? There is no need for us to
other proof and get to know the truth and to come to a
conclusion. Just look at the colour of their divya
mangaLa vigrahams. Just see the duties that they are
entrusted with. One takes care of creation (births);
other takes care of deaths (destruction). VishNu
protects and saves. Birth and deaths are themselves
vanished with no further births because He (VishNu)
protects us from further sufferings. Birth and deaths
are one time events; Protection is a continuous event.


What do we need? Birth? Death? Or Protection?
Naturally protection. We are taking births after
births; we are destined to die. We need to ask for His
protection, It is He who saves and protects. 

What to protect? Body? Sareeram? The body can not
sustain for all time to come. One day that would wear
off and fall; Hence we need to pray for Athma
rakshaNam. (to save our Athma; soul). He is the
Rakshakan; Sarva Rakshakan. Rakshaka prasiddhan. He
has taken on Himself the portfolio of saving and
protecting. Why to ask someone else who does not have
that jurisdiction? That rakshaNam of AthmA would grant
us eternal bliss with no further births and deaths.
That is moksha. Moksham dadAthi ? mukundan. He grants
moksham because He is rakshakan.

This protection capability and skills- others can not
handle and hence Sri MahavishNu did not delegate to
other devathas. 

Mugil uruvam- He is like the rain bearing clouds ?
dark and vast; He showers on everyone; Not only that
it flows and becomes a reservoir at very many places
for others consumption at later dates (taking archA
avathAram in temples). He is my Sarva Swami. 

It is He who created brahmA and brahmA created Rudran.


Emperuman?s look or His ?KatAksham? destroys all
evil and bestows all that is auspicious: this is
brought out by the Tiruppavai lines ?angaN irandum
kondu engaL mEl nOkkudiyEl engaL mEl sApam izhindElOr
empAvAi?.

The Lord?s look not only destroys evil, but also
instils in the devotee all the auspicious attributes
essential in an aspirant to Liberation. Once
Emperuman?s kataksham falls on a bhakta even at birth,
it turns him into a SAtvika, a repository of all that
is good and an antithesis to all that is not. 
Sri Mahabharata (ShAnti Parva) bears testimony to
this;

JayamAnam hi purusham yam pasyet MadhusUdhana:
SAtvika: sa tu vigyEya: sa vai MokshArttha chintaka:?

On the other hand, if one comes under the sway and
look of other dEvatAs at birth, he becomes susceptible
to RAjasic or Tamasic influences. 
 
?PasyatEnam jAyamAnam brahma rudro atava puna:
RajasA tamasA chAsya mAnasam samabhiplutam?-

Thirumazhisai AzhwAr?s Naanmukhan ThiruvanthAthi

He published them for the benefit of posterity.
The first stanza of the Antadhi categorically states 
Naan Mugani Naraayanan Padaithaan- Naan Muganum /
Thaan Mugamaaai Sankaranaithaan Padaithaan /
Yaan Mugamaai Anthaadhi Melittu Arivithen - Aazh
Porulai Sinthaamal Konmin Neer Therndhu

"The four faced Brahma was born to Narayana and to
this Brahma was born Sankara. I am declaring this 
truth in this Antadhi. Resort to this without any
doubt, if you desire to wipe out the pangs of birth"

pASuram 2.2.4 in tiruvAimozhi (quote from SrI v.v.
rAmAnujan): [by Sri Krishnamachari Swami)
 
dEvum epporuLum paDaikka, pUvil nAn-muganaip paDaitta
dEvan emperumAn
 
?This emperumAn created the four-faced brahmA so that
he could create all the other things including all the
deva-s, and all the sentient and non-sentient
objects?.

Em adigaL- my swami.  

AzhwAr ThiruvaDigaLE SaraNam
Regards
namo narayana
dAsan





      
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