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 ____________________________________________________________________________________ Be a better friend, newshound, and know-it-all with Yahoo! Mobile. 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