<< Previous<\/a><\/p>\n Starting with the first pAsuram, until the previous pAsuram those who had spoken of supremacy to brahmA and rudhra as well as those who said that these two entities are equal to emperumAn were rejected. People who argued that all the three deities (brahmA, vishNu and rudhra) are one and the same, now started the argument, giving the following strategy: vEdhas (nArAyaNOpanishath etc ) say \u201csa brahmA sa Siva:<\/em>\u201d and \u201cbrahmA nArAyaNa: SivaScha nArAyaNa:<\/em>\u201d (brahmA is nArAyaNa; Siva is nArAyaNa). Hence brahmA, rudhra and nArAyaNa are the same entity. When such is the case, arguing whether this entity is superior or that entity is superior is against vEdhas.<\/p>\n AzhwAr<\/a> rubbishes this argument in this pAsuram. He tells them \u201cyou will go to horrible ways! Along with “brahmA nArAyaNa: SivaScha nArAyaNa<\/em>\u201d there are also other verses such as \u201cSakraScha nArAyaNa:, kAlaScha nArAyaNa:, dhiSaScha nArAyaNa:, vidhiSaScha nArAyaNa:, Urdhvancha nArAyaNa:, adhaScha nArAyaNa:, antharbahiScha nArAyaNa:, nArAyaNa EvEdham sarvam yadhbhUtham yachcha bhavyam<\/em>\u201d (indhra is nArAyaNa, time is nArAyaNa, directions are nArAyaNa, intermediate regions are nArAyaNa, above (upper world) is nArAyaNa, below (lower world) is nArAyaNa, inside and outside are nArAyaNa, what was in the past, what is there now and what will be are all nArAyaNa ) which will tell you that apart from sentient entities such as indhra et al, insentient entities such as directions, time etc are also referred to in the same breath. Will you then bring about equality between the supreme entity and insentient entity? Understand that all these entities are emperumAn<\/a>\u2019s wealth, physical body, effect, being sustained, being controlled, being servitors, being attribute etc. Thus, one can say that everything is him and in the same breath, vEdhas say that brahmA and rudhra are also him. Is there any entity which does not have him [as indwelling soul]? Thus, with the help of vEdhas, AzhwAr<\/a> rejects those who try to establish thrimUrthi<\/em> (oneness among three forms) philosophy.<\/p>\n Let us go through the pAsuram and its meanings:<\/p>\n orungirundha nalvinaiyum thIvinaiyum AvAn<\/em> pEsil \u2013 if one were to talk the truth pEsil<\/strong> \u2013 if one were to talk with vEdha vAkyams (verses from sacred texts) such as \u201cbrahmA nArAyaNa:\u00a0 SivaScha nArAyaNa:<\/em>\u201d<\/p>\n orungirundha nalvinaiyum thIvinaiyum AvAn<\/strong> \u2013 he himself is the pApa and puNya which are always with us. Just as the vEdha vAkyam says \u201cEsha Eva sAdhu karma kArayathi <\/em>I Esha Eva asAdhu karma kArayathi<\/em> II\u201d (this paramapurusha<\/em> (supreme being) makes the jIva to carry out good deeds; this paramapurusha<\/em> instigates the jIva to carry out bad deeds too), since it is emperumAn<\/a> who executes the virtues and vices, he is mentioned in the vEdhas as virtues and vices themselves. Is it correct, because of this, to equate karmas, which exist for a transient time, with him?<\/p>\n orungirundha nalvainaiyum thIvinaiyum<\/strong> \u2013 just as it is mentioned in brahmavaivarththam prakruthi kaNdam 26-90 \u201cavaSyanubhOkthavyam krutham karma SubhASubham <\/em>\u00a0I nA bhuktham kshIyathE karma kalpakOtiSathairapi<\/em> II\u201d(the [results of] good and deed bad deeds carried out (by jIvAthmAs) have to be necessarily experienced. Even if it takes hundreds of crores of kalpams (a very long period related to the life cycle of brahmA), these cannot be got rid of unless experienced), the puNya and pApa that we earn will not leave us unless we experience them compulsorily.<\/p>\n perungurundham sAiththavanE nalvinaiyum thIvinaiyum AvAn<\/strong> \u2013 when emperumAn<\/a> incarnated as krishNa, kamsa had set upon krishNa many demons in order to kill him. One of them entered a kurundham tree on which krishNa used to climb often. krishNa broke that tree, killing that demon, thus eliminating one of the enemies of the herdsmen. Just as he effortlessly eliminated the enemy of herdsmen, emperumAn will remove our enemies too (our sins) through his vow as he had mentioned in SrI bhagavath gIthA 18-66<\/a> \u201csarva pApEbhyO mOkshayishyAmi<\/em>\u201d. Since karma is controlled by him, he is referred to as virtuous and viceful deeds.<\/p>\n Is this all?<\/p>\n marungirundha vAnavardhAm<\/strong> \u2013 (AzhwAr<\/a> tells samsAris that) since brahmA, rudhra et al are at a far away distance, there may be a bewilderment in your minds that they are one with emperumAn<\/a>. But in SAsthras, aren\u2019t celestial entities such as indhra, agni (deity for fire), vAyu (deity for wind), sUrya (sun) et al, who are chEthanas<\/a> like us and are near us, also mentioned as emperumAn? Do not vEdhams say \u201cSakraScha nArAyaNa<\/em>\u201d \u201cthathEvAgnis thadh vAyu: thadh sUryas thadhu chandhramA:<\/em>\u201d (that brahmam itself is agni, that itself is vAyu, that itself is sUrya and that itself is chandhra (moon)). Can we say svarUpaikyam<\/em> (oneness with emperumAn) for these celestial entities?<\/p>\n AzhwAr<\/a> further mercifully says, when told \u201cwhat if we say that they have svarUpaikyam<\/em>?\u201d<\/p>\n dhAnavar thAm<\/strong> \u2013 isn\u2019t it said that emperumAn<\/a> is also the sinful demons? Can we say oneness for these demons with him?<\/p>\n When told \u201cWhat if we say that there is svarUpaikyam<\/em> between emperumAn and chEthanas (sentient entities)?\u201d\u00a0 AzhwAr responds saying . . . .<\/p>\n thAragaidhAn<\/strong> \u2013 even insentient entity earth is nArAyaNa. Do not vEdhas proclaim that insentient entities are also nArAyaNa as in \u201cdhiSaScha nArAyaNa: vidhiSaScha nArAyaNa: nArAyaNa EvEdham sarvam<\/em> \u201d (directions are nArAyaNa, intermediate regions are nArAyaNa, all these are nArAyaNa)! Can one say oneness for achEthana<\/a> (insentient) entities which are full of faults with the supreme entity who is the opposite of any fault?<\/p>\n Who is that entity who is all of these?<\/p>\n \u00a0en nenjam AnavardhAn<\/strong> \u2013 just as it is mentioned in subAlOpanishath \u201cmanaScha nArAyaNa<\/em>\u201d (mind is nArAyaNa), AzhwAr<\/a> says that the one who is in his heart is all of these too.<\/p>\n Is this all? AzhwAr further clarifies . . .<\/p>\n allAdhadhen<\/strong> \u2013 what entity is there among those mentioned in SAsthras which is not nArAyaNa? vEdhas say \u201cnArAyaNa idham sarvam<\/em>\u201d (nArAyaNa is all these), \u201csarvam kalvidham brahma thajjalAn<\/em>\u201d (since all these (entities) appear, live and fade away in brahmam, these are all brahmam only). Thus, if the argument that brahmA, rudhra et al are to be considered as one with nArAyaNa is to be accepted as valid, then svarUpaikyam<\/em> (oneness in form) has to be accepted for all sentient and insentient entities which is totally faulty. Since all entities such as brahmA, rudhra et al cannot sustain if separated from him and sustain themselves due to him, we have to consider that everything is emperumAn<\/a> himself. Thus the opinion is that concepts such as Athmaikyam, dhEvaikyam, thrimUrthyaikyam<\/em> (oneness with all sentient entities, oneness with all celestial entities, oneness with the three mUrthis) will not be valid.<\/p>\n We will take up the 58th<\/sup> pAsuram next.<\/p>\n adiyEn krishNa rAmAnuja dhAsan<\/p>\n archived in https:\/\/divyaprabandham.koyil.org<\/a><\/p>\n pramEyam (goal) \u2013 https:\/\/koyil.org<\/a> SrI:\u00a0 SrImathE SatakOpAya nama:\u00a0 SrImathE rAmAnujAya nama:\u00a0 SrImath varavaramunayE nama: Full Series << Previous avathArikai Starting with the first pAsuram, until the previous pAsuram those who had spoken of supremacy to brahmA and rudhra as well as those who said that these two entities are equal to emperumAn were rejected. People who argued that all … Read more<\/a><\/p>\n","protected":false},"author":10,"featured_media":0,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[6,13,14],"tags":[],"class_list":["post-21715","post","type-post","status-publish","format-standard","hentry","category-iyarpa","category-nanmugan-thiruvandhadhi","category-other"],"_links":{"self":[{"href":"https:\/\/divyaprabandham.koyil.org\/index.php\/wp-json\/wp\/v2\/posts\/21715","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/divyaprabandham.koyil.org\/index.php\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/divyaprabandham.koyil.org\/index.php\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/divyaprabandham.koyil.org\/index.php\/wp-json\/wp\/v2\/users\/10"}],"replies":[{"embeddable":true,"href":"https:\/\/divyaprabandham.koyil.org\/index.php\/wp-json\/wp\/v2\/comments?post=21715"}],"version-history":[{"count":0,"href":"https:\/\/divyaprabandham.koyil.org\/index.php\/wp-json\/wp\/v2\/posts\/21715\/revisions"}],"wp:attachment":[{"href":"https:\/\/divyaprabandham.koyil.org\/index.php\/wp-json\/wp\/v2\/media?parent=21715"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/divyaprabandham.koyil.org\/index.php\/wp-json\/wp\/v2\/categories?post=21715"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/divyaprabandham.koyil.org\/index.php\/wp-json\/wp\/v2\/tags?post=21715"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}![\"\"](\"https:\/\/divyaprabandham.koyil.org\/wp-content\/uploads\/2015\/03\/Mahavishnu-universes.jpg\")
<\/a><\/p>\navathArikai<\/strong><\/h3>\n
\n perungurundham sAyththavanE pEsil marungirundha<\/em>
\n vAnavardhAm dhAnavardhAm thAragaidhAn ennenjam<\/em>
\n AnavardhAn allAdhadhen<\/em><\/p>\nWord for Word Meanings<\/strong><\/h3>\n
\nperu kurundham sAyththavanE \u2013 Oh kaNNapirAn who uprooted the kurundha tree (a type of\u00a0 wildlime)!
\norungirundha nalvinaiyum thIvinaiyum AvAn \u2013 he is the executor for the puNya (virtues) and pApa (vices) which are with jIvas (souls).
\nmarungu irundha \u2013 staying close-by
\nvAnavardhAm \u2013 celestial entities
\ndhAnavardhAm \u2013 demonic entities
\nthAragaidhAn \u2013 earth
\nen nenjam AnavardhAm \u2013 the sarvESvaran<\/a> who stays in my heart
\nallAdhadhu en \u2013 what entity is there without that sarvESvaran?<\/p>\nvyAkyAnam<\/strong><\/h3>\n
\npramANam (scriptures) \u2013 http:\/\/granthams.koyil.org<\/a>
\npramAthA (preceptors) \u2013 http:\/\/acharyas.koyil.org<\/a>
\nSrIvaishNava education\/kids portal \u2013 http:\/\/pillai.koyil.org<\/a><\/p>\n","protected":false},"excerpt":{"rendered":"