dhivya prabhandha prAmANya samarthanam – 1

This article is based on the section that is available in 6000 padi guru paramparA prabhAvam immediately after AzhwArs‘ charithram, where the following principles are established:

• srIman nArAyaNan‘s supremacy and his relationship with other dhEvathas
• Validtity of dhivya prabhandhams based on their glorification of srIman nArAyaNan
• AzhwArs’ greatness and supremacy over other dhEvathas
• Glories of AzhwArs’ irrespective of their varNam and glories of dhivya prabhandhams irrespective of their language
• the glories of one who fully depends on AzhwArs and their dhivya prabhandhams

The publisher of 6000 padi guru paramparA prabhAvam identifies that this section is not consistently found in the various original manuscripts and concludes that this section might have been added by later day AchAryas to firmly establish the truth in some of these matters.
 
Let us proceed with the article now.


While dhivya prabhandhams of AzhwArs who appeared as thathva dharsis (one who fully understands the truth) are considered as the most important pramANam (valid source of knowledge), they present various aspects of srIman nArAyaNan and dhEvathAntharams (other dhEvathas).


Establishing that other dhEvathas are created by srIman nArAyaNan
 
In many pAsurams, it is established by AzhwArs that all dhEvathas are created by srIman nArAyaNan. Let us see some pramANams for that here:

• thiruvAimozhi – 2.2.4 – pUvil NAnmuganaip padaiththa dhEvan (பூவில் நான்முகனைப் படைத்த தேவன்) – the god who created brahmA from his naval lotus
• thiruvAimozhi – 4.10.1 – NAnmugan thannodu dhEvar ulagOduyir padaiththAn (நான்முகன் தன்னொடு தேவர் உலகோடுயிர் படைத்தான்) – srIman nArAyaNan created brahmA, dhEvas, all beings and the material world
• thiruvAimozhi – 10.10.3 – biraman chivan iNdhiranAdhikkellAm NAbikkamala mudhaRkizhanGgu (பிரமன் சிவன் இந்திரனாதிக்கெல்லாம் நாபிக்கமல முதற்கிழங்கு) – one whose naval is the root of brahmA, shiva, indhra, etc
• nAnmugan thiruvandhAdhi – 1 – NAnmuganai NArAyanNan padaiththAn (நான்முகனை நாராயணன் படைத்தான்) – nArAyaNan created brahmA
• and more

Establishing that srIman nArAyaNan has given a place in his body for all dhEvathas

In many pAsurams, is established by AzhwArs that bhagavAn, just like giving his chest as the residing place for srI mahAlakshmi who is hailed as vishNOsrIranapAyinI”  (One who is the wealth of vishNu and who never separates from him), who is eternally most auspicious and is the main consort of bhagavAn, he gives place to brahmA, rudhran, etc who are situated in the mode of rajas (passon) and thamas (ignorance).

• thiruvAimozhi – 1.3.9 – valaththanan thiripurameriththavan idam peRaththuNthith thalaththezhu thichaimugan (வலத்தனன் திரிபுரமெரித்தவன் இடம் பெறத்துந்தித் தலத்தெழு திசைமுகன்) – srIman nArAyaNan has rudhran (the one who destroyed the 3 towns) on his right side, in his naval he has brahmA who has 4 heads (one head per direction).
• thiruvAimozhi – 2.2.3 – ERanaip pUvanaip pUmagaL thannai, vERinRi vinN thozhath thannuL vaiththu (ஏறனைப் பூவனைப் பூமகள் தன்னை, வேறின்றி விண் தொழத் தன்னுள் வைத்து) – One who keeps rudran (rishaba vAhanan), brahmA (one who is on a flower) and srImahA lakshmi (who residing in a flower) and is most worshippable by everyone because of this.
• thiruvAimohi – 4.8.1 – ERALum iRaiyOnum thichaimuganum thirumagaLum kURALum thani udamban (ஏறாளும் இறையோனும் திசைமுகனும் திருமகளும் கூறாளும் தனி உடம்பன்) – rudhran (one who controls the rishabam), brahmA and srImahAlakshmi have their own parts in srIman nArAyaNan’ divine form
• and more

Establishing that all other dhEvathas worship srIman nArAyaNan


In many pAsurams, it is established by AzhwArs that brahmA, rudhran, etc approach bhagavAn, offer their obeisances and glorify him.

• thiruvAimozhi – 2.2.10 – kaLvA emmaiyum Ezhulagum NinnuLLE thORRiya, veLLERan NAnumugan iNdhiran vAnavar puLLUrthi kazhal panNiNthu Eththuvar (கள்வா எம்மையும் ஏழுலகும் நின்னுள்ளே தோற்றிய, வெள்ளேறன் நானுமுகன் இந்திரன் வானவர் புள்ளூர்தி கழல் பணிந்து ஏத்துவர்) – rudhran, brahmA, indhra and the dhEvas worship the lotus feet of srIman nArAyaNan (the garuda vAhanan) and glorify him as “Oh thief! you are the one who created me and all the 7 worlds from you”.
• thiruvAimozhi – 10.10.3 – mEvith thozhum biraman chivan iNdhiran (மேவித் தொழும் பிரமன் சிவன் இந்திரன்) – brahmA, rudhran, indhra who fully worships srIman nArAyaNan.
• irandAm thiruvanthAdhi – 12 – avar ivar enRillai aravanNaiyAn pAdham, evar vanNanGki EththAdhAr enNnNil, pavarum chezhunGkadhirOn onNmalarOn kanNnNudhalOn anRE? thozhuNthagaiyAr NALum thodarNdhu (அவர் இவர் என்றில்லை அரவணையான் பாதம், எவர் வணங்கி ஏத்தாதார் எண்ணில், பவரும் செழுங்கதிரோன் ஒண்மலரோன் கண்ணுதலோன் அன்றே? தொழுந்தகையார் நாளும் தொடர்ந்து) – If we enquire who are all the worshippers of the lotus feet of the sEsha sAyi srIman nArAyaNan, the most popular dhEvathas like Adhithyan, brahmA, rudhran worships him and glorifies him every day.
• and more

Establishing that other dhEvathas are not qualified enough to glorify srIman nArAyaNan

While sathvam arises in the minds of other dhEvathas, they start glorifying bhagavAn. But since bhagavAn wants to be glorified by persons who are constantly in the mode of sathvam, when other dhEvathas (who are in mixed modes of sathvam, rajas and thamas), bhagavAn does not prefer that. This is shown in the following pAsurams:

• thiruvAimozhi – 3.1.7 – kEzhththa chIr aran mudhalAk kiLar dheyvamAyk kiLarNdhu chUzhththamarar thudhiththAl un tholpugazh mAchUnNAdhE (கேழ்த்த சீர் அரன் முதலாக் கிளர் தெய்வமாய்க் கிளர்ந்து சூழ்த்தமரர் துதித்தால் உன் தொல்புகழ் மாசூணாதே) – if brahmA, rudhran, etc (who are well knowledgable) with their capable words, glorify you, that will only minimize your natural greatness.
• thiruvAimozhi – 1.5.2 –  NinaiNdhu NaiNdhu uLkaraiNdhu urugi imaiyOr palarum munivarum punaiNdha kanNnNi NIr chANdham pugaiyOdu ENdhi vanNanGkinAl … un perumai mAchUnNAdhO? mAyOnE! (நினைந்து நைந்து உள்கரைந்து உருகி இமையோர் பலரும் முனிவரும் புனைந்த கண்ணி நீர் சாந்தம் புகையோடு ஏந்தி வணங்கினால் … உன் பெருமை மாசூணாதோ? மாயோனே!) – Even if dhEvas starting with brahmA, rudhran, etc and sanakAdhi munis meditate upon you, complete melt upon thinking your glories, worship you with flowers, water, etc., considering your glories, their worship can never be a match.
• thiruvAimozhi – 3.1.10 –  piRaiyERu chadaiyAnum NAnmuganum iNdhiranum iRaiyAdhal aRiNdhEththa vIRRiruththal idhu viyappE? (பிறையேறு சடையானும் நான்முகனும் இந்திரனும் இறையாதல் அறிந்தேத்த வீற்றிருத்தல் இது வியப்பே?) – Since rudhran who has a crescent in his matted hair, brahmA, indhran are created by srIman nArAyaNan himself, even if they understand emperumAn’s supremacy and glorify him, that will not add any new glories to him (since their knowledge is limited and bhagavAn’s glories are unlimited). But you accept their glories out of your kindness since they have taken shelter of you.

Establishing that other dhEvathas are sarIram of srIman nArAyaNan

• thiruvAimozhi – 3.5.8 –  NaLirmadhich chadaiyan engO? NAnmugak kadavuL engO? (நளிர்மதிச் சடையன் என்கோ? நான்முகக் கடவுள் என்கோ?) – Can I say you are the one with the cool crescent on the matted hair (rudhran)? Can I say you are the one who is the father of rudhran (brahmA)?
• thiruvAimozhi 6.9.1 – chivanAy ayanAnAy (சிவனாய் அயனானாய்) – You became shivan and brahmA.
• thiruvAimozhi – 7.6.7 – en thirumArban thannai, en malaimagaL kURan thannai, enRum en NAmagaLai agampAl konNda NAnmuganai (என் திருமார்பன் தன்னை, என் மலைமகள் கூறன் தன்னை, என்றும் என் நாமகளை அகம்பால் கொண்ட நான்முகனை) – One how has srI mahAlakshmi in his chest, One who has pArvathi as his better half (of the body) and one who is the husband of saraswathi.
• thiruvAimozhi – 10.10.1 – muniyE NAnmuganE mukkanNnNappA (முனியே நான்முகனே முக்கண்ணப்பா)  – Oh the one who is constantly meditating for the upliftment of jIvAthmAs! Oh the four faced brahmA! Oh the 3 eyed rudhrA!

Thus AzhwArs have presented many different ideas about srIman nArAyaNan in relation to other dhEvathas right from the beginning, in the middle and in the end. Can we trust such dhivya prabhandhams as the most important pramANam for us?
Yes. We can trust their words. Let us see how.


Trustworthy nature of AzhwArs’ words due to their affiliation to vEdham/vEdhAntham

AzhwArs right upfront establish their vairAgyam (detachment) towards other dhEvathas in many pAsurams.

• thiruvAsiriyam – 6 – OO! ulaginadhu iyalvE! InROL irukka manNai NIrAtti, padaiththidaNdhu unNdumizhNdhaLaNdhu thErNdhu ulagaLikkum muthaRperum kadavuL NiRpa, pudaip pala thAn aRi dheyvam pEnNudhal, thanAdhu pullaRivu AnNmai poruNdhak kAtti (ஓஓ! உலகினது இயல்வே! ஈன்றோள் இருக்க மணை நீராட்டி, படைத்திடந்து உண்டுமிழ்ந்தளந்து தேர்ந்து உலகளிக்கும் முதற்பெரும் கடவுள் நிற்ப, புடைப் பல தான் அறி தெய்வம் பேணுதல், தனாது புல்லறிவு ஆண்மை பொருந்தக் காட்டி) – The nature of this samsAram (material world) is very pathetic. When ones own mother is present, ignoring her, the less intelligent people will be decorating and worshipping a wooden-plank. The same way, when srIman nArAyaNan who first created the universe, rescued it from the ocean, protected the universe by keeping it in his stomach safely, etc., is present,  the less intelligent people reveal their lack of intelligence by worshipping/glorifiying other dhEvathas who themselves were created..
• thiruvAsiriyam – 7 – em perumA mAyanai allathu orumA dheyvam maRRudaiyamO yAmE (எம் பெருமா மாயனை அல்லது ஒருமா தெய்வம் மற்றுடையமோ யாமே) – Do I have any other dheivam other than the great srIman nArAyaNan).
• nAnumugan thiruvanthAdhi – 84 – pidhirum manamilEn pinYchagan thannOdu ethirvan avan enakku NErAn (பிதிரும் மனமிலேன் பிஞ்சகன் தன்னோடு எதிர்வன் அவன் எனக்கு நேரான்)  – I am firmly confident that rudhran who sings emperumAn’s glories (when his sathva guNam arises) is not an equal to me since I am constantly situated in sathva guNam.
• periya thirumozhi – 8.10.3 – maRRumOr dheyvam uLadhenRu iruppArOdu uRRilEn (மற்றுமோர் தெய்வம் உளதென்று இருப்பாரோடு உற்றிலேன்) – I will not associate with the ones who accept other dhEvathas.
• thiruvAimozhi – 1.1.7 – uLan chudarmigu churuthiyuL (உளன் சுடர்மிகு சுருதியுள்) – shining brightly in vEdham which is both nithyam (eternal) and apaurushEyam (authorless/defectless).
• thiruvAimozhi – 2.8.6 – thIrththan ulagaLaNdha chEvadimEl pUNthAmam chErththi avaiyE chivan mudimEl thAn kanNdu pArththan theLiNdhozhiNdha paiNthuzhAyAn perumai pErththum oruvarAl pEchak kidaNdhadhE? (தீர்த்தன் உலகளந்த சேவடிமேல் பூந்தாமம் சேர்த்தி அவையே சிவன் முடிமேல் தான் கண்டு பார்த்தன் தெளிந்தொழிந்த பைந்துழாயான் பெருமை பேர்த்தும் ஒருவரால் பேசக் கிடந்ததே?) – When arjunan wanted to blessed by shiva with some weapons in the battle field, he asks krishNan what to do. krishNan simply asks him to worship his most pure and auspicious lotus feet (that measured the universe) with some flowers and in the night shivan appears in arjunan’s dream and shows him carrying those same flowers in his head and blessed him the weapons. Thus it is shown that srIman nArAyaNan’s supremacy is well established.
• and many more.

Thus AzhwArs established through various words from vEdham and various incidents that srIman nArAyaNan is the supreme god and all other dhEvathas are subservient to him. This is established in varAha purANam in the following slOkam:


yadhEtha paramam brahma lOkE vEdhEshu patyathE
sa dhEva: punNdarikAkshas svayam nArAyanNa: para:  
 
யதேத பரமம் ப்ரஹ்ம லோகே வேதேஷு பட்யதே
ஸ தேவ: புண்டரிகாக்ஷஸ் ஸ்வயம் நாராயண: பர:  

periyAzhwAr also established that srIman nArAyaNan‘s supremacy in the king’s court  in front of many great scholars and got the reward from the madhurai king. He established that using verses from vEdham and great sages.

periyAzhwAr being honoured by the king after establishing vishNu parathvam

mahAbhAratham


mahAdhEvas sarvamEdhE mahAthmA huthvASSthmANam dhEvadhEvO bhabhUva 
மஹாதேவஸ் ஸர்வமேதே மஹாத்மா ஹுத்வாSSத்மாநம் தேவதேவோ பபூவ


shiva who is a mahAthmA offers himself in the sarvamEdha yAgam and becomes the lord of lords.


Thus, the various relationships between srIman nArAyaNan and other dhEvathas, as presented by AzhwArs are perfectly valid based on the following:

• these dhEvathas worship srIman nArAyaNan and are given their great positions to enjoy the result of their penances by bhagavAn, their value of existence will diminish when they ignore bhagavAn
• when their sathva guNam arises they will be qualified to glorify bhagavAn
• since they act against bhagavAn when their rajO/thamO guNam arises their glorification of bhagavAn is not much preferred by bhagavAn, and
• since their svarUpam, sustenance,  action and inaction are fully dependent on bhagavAn as the sarIram (body) fully depends on the jIvAthma/sarIri (soul).

srIman nArAyaNan himself declares:


Eka Eva jagathsvAmI chakthimAN achyutha: prabhu:
thadham chAchchakthimaNthOSNyE brahmEchANAdhayOSmarA:


ஏக ஏவ ஜகத்ஸ்வாமீ சக்திமாந் அச்யுத: ப்ரபு:
ததம் சாச்சக்திமந்தோSந்யே ப்ரஹ்மேசாநாதயோSமரா:


Achyuthan is the only master/controller of the whole creation and is fully capable. brahmA, shiva, etc have certain powers/capabilities (which are a miniscule fraction of bhagavAn) and are bhagavAn’s amsams (forms).


Thus, we can conclude that AzhwArs‘ dhivya prabhandhams are the most important pramANams based on the above explanations.


There are many slOkams from shruthi, smrithi, purANams, ithihAsams, etc that establish that srIman nArAyaNan’s antharyAmithvam for all other dhEvathas. Let us see them now:


vishNu purANam 


sa Eva srujyas sa cha sargga karththA sa Eva pAthyaththi cha pAlyathE cha
brahmAdhyavasthApir achEshamUrththir vishnNur varishtO varadhO varEnNya:


ஸ ஏவ ஸ்ருஜ்யஸ் ஸ ச ஸர்க்க கர்த்தா ஸ ஏவ பாத்யத்தி ச பால்யதே ச
ப்ரஹ்மாத்யவஸ்தாபிர் அசேஷமூர்த்திர் விஷ்ணுர் வரிஷ்டோ வரதோ வரேண்ய:


The created beings are also him (his own forms); The creators like brahmA, etc are also him; He is the one who sustains the universe; He is the one who swallows the universe; He is the one who is being sustained. vishNu, the one who has everything as his body  is the most supreme; the one who can benedict; the one who is fit enough to be worshipped.


kalpANthE rudhrarUpI yOgrasathE sakalam jagath
thamAdhyam purusham vishnNum pranNathOSsmi jaNArthdhaNam


கல்பாந்தே ருத்ரரூபீ யோக்ரஸதே ஸகலம் ஜகத்
தமாத்யம் புருஷம் விஷ்ணும் ப்ரணதோSஸ்மி ஜநார்த்தநம்


I surrender unto janArdhanan/vishNu who is the primordial being who takes the form of rudhran at the end of the kalpam (during praLayam) and destroys everything.


vishNu purANam


srushti sthithi aNthakaranNIm brahma vishnNu chivAthmakAm
sa samjnYAm yAthi bhagavANEka Eva jaNArthdhaNa:


ஸ்ருஷ்டி ஸ்திதி அந்தகரணீம் ப்ரஹ்ம விஷ்ணு சிவாத்மகாம்
ஸ ஸம்ஜ்ஞாம் யாதி பகவாநேக ஏவ ஜநார்த்தந:


janArdhanan (srIman nArAyaNan) gets the names brahmA, vishNu, shiva while performing the duties of creation, sustenance and destruction respectively.


thiruvAimozhi 2.7.12


dhAmOdharan uruvAgiya chivaRkum thichaimugaRkum
தாமோதரன் உருவாகிய சிவற்கும் திசைமுகற்கும்


shiva, brahma who are various forms of dhAmOdharan (one who was bound by yasOdhai on his waist).


thiruvAimozhi 1.1.8


aran ayan ena  ulagazhiththu amaiththuLanE
அரன் அயன் என  உலகழித்து அமைத்துளனே  


When bhagavAn is paramAthmA and these other dhEvathas are his sarIram (body), sometimes they themselves are directly indicated as him because when something is mentioned about the body it leads up to the soul (its actually intertwined). When a person says “I am fat, I am thin” himself and others say “You have become fat, You have lost weight” – I and You refers to the AthmA (soul) and fat and thin refers to the body. Similarly, if these dhEvathas are explained/glorified some times it goes all the way to the paramAthmA (super soul) who controls these dhEvathas. 


AzhwArs present bhagavAn as chEthanams (sentients) and achEthanams (insentients) in many pAsurams. 

• thiruvAimozhi – 10.4.1 – NIr vAnam manN eri kAlAy NinRa NEmiyAn (நீர் வானம் மண் எரி காலாய் நின்ற நேமியான்) – srIman nArAyaNan who is the holder of chakram manifests himself as the panch bhUthams (five gross elements – water, sky, earth, fire and air)
• thiruvAimozhi – 10.10.10 – chUzhNdhaganRAzhNdhuyarNdha mudivil perum pAzhEyO! chUzhNdhadhanil periya para Nanmalarch chOdhIyO! chUzhNdhadhanil periya chudar jnYAna inbamEyO! (சூழ்ந்தகன்றாழ்ந்துயர்ந்த முடிவில் பெரும் பாழேயோ! சூழ்ந்ததனில் பெரிய பர நன்மலர்ச் சோதீயோ! சூழ்ந்ததனில் பெரிய சுடர் ஜ்ஞான இன்பமேயோ!) – You are the one who is manifesting yourself as this great prakruthi (matter); You are the one who is manifesting as this innumerable number of jIvAthmAs! You are the paramAthmA who is the benedictor of the ultimate bliss
• mudhal thiruvanthAdhi – 15 – mudhalAvAr mUvarE; ammUvaruLLum mudhalAvAn mUri NIr vanNnNan (முதலாவார் மூவரே; அம்மூவருள்ளும் முதலாவான் மூரி நீர் வண்ணன்) –  brahmA, vishNu, shiva are the main deities; of those 3, srIman nArAyaNan – the one who looks like a beautiful cloud (both for the color and the generosity) is the controller of the other two.

AzhwArs present srIman nArAyaNan as everything based on the following: 

shruthi (vEdha) vAkyam – bruhadhAraNyaka upanishadh

 

yasya AthmA charIram; yasya pruthivI charIram

யஸ்ய ஆத்மா சரீரம்; யஸ்ய ப்ருதிவீ சரீரம்

Supreme god is the one who has all sentients as his body and all insentients as his body.




bhagavAn‘s own words in varAha charama slOkam:


vichvarUpanYcha mAmajam
விச்வரூபஞ்ச மாமஜம்


I am the one who has the whole world as my body and I am the unborn


AzhwArs also establish srIman nArAyaNan‘s parathvam (supremacy) and sarva antharyAmithvam (him being the super soul of everyone/everything) based on his showing of vishwarUpam for arjunan in the kurukshEthra battle field.

hari vamsam


ka ithi brahmanNO NAma IchOSham sarva dhEhiNAm
AvAm thavAnGgE sambhUthau thasmAth kEchavaNAmavAN


க இதி ப்ரஹ்மணோ நாம ஈசோSஹம் ஸர்வ தேஹிநாம்
ஆவாம் தவாங்கே ஸம்பூதௌ தஸ்மாத் கேசவநாமவாந்


rudhran’s words – ka represents brahmA;   I am the master of the ones who are focussed on their bodies. We are born from you – so you are called  kEsava (the master/controller of brahmA and Isa).


pAdhENa kamalAbhENa brahma rudhrArchchithENa cha
pasparcha punNdarIkAksha: chichOrApAdhamasthakam


பாதேந கமலாபேந ப்ரஹ்ம ருத்ரார்ச்சிதேந ச
பஸ்பர்ச புண்டரீகாக்ஷ: சிசோராபாதமஸ்தகம்


puNdarikAkshan (krishNan) touched parIkshith’s head to foot with his lotus feet that was worshipped by brahmA and rudhran.


Thus, we can see that sruthi, smruthi, ithihAsa, purANas establish that all the dhEvathas are subservient to srIman nArAyaNan, they worship him and their everything depend on his will.


paramAthmA parO yOSsau NArAyanNa samAhvaya:
thasyANapAyiNI chakthir dhEvI thadhdharma dharminNI


பரமாத்மா பரோ யோSஸௌ நாராயண ஸமாஹ்வய:
தஸ்யாநபாயிநீ சக்திர் தேவீ தத்தர்ம தர்மிணீ


srI mahAlakshmi never separates from srIman nArAyaNan who is the most supreme; she is his dear consort, his power potency and has the same qualities like him.


It is shown in the sAsthram that these other dhEvathas also exist on bhagavAn‘s divine form. Do they reside on his form always like srI mahAlakshmi as explained in the previous slOkam?


They will stay on bhagavAn’s divine form for their sustenance.  This is one of the greatest qualities – sauseelyam (magnanimity) of bhagavAn and contemplating this great quality, AzhwArs praise him often for this act of him. This is explained by AzhwArs in the following pAsurams:


thiruvAimozhi – 9.3.10


thALa thAmaraiyAn unadhuNdhiyAn
vALkoL NILmazhuvALi unnAgaththAn
ALarAyth thozhuvArum amarargaL
NALum en pugazhgO una chIlamE?


தாள தாமரையான் உனதுந்தியான்
வாள்கொள் நீள்மழுவாளி உன்னாகத்தான்
ஆளராய்த் தொழுவாரும் அமரர்கள்
நாளும் என் புகழ்கோ உன சீலமே?


How can I glorify your magnanimity? You are presenting yourselves to brahmA (who is in the lotus flower and has taken up your naval as his residence), rudhran (who holds an axe and has taken up your right side as his residence), nithya sUris who contantly serve you and dhEvas who are always looking some material benediction from you. Even if I constantly glorify you, I will not be satisfied.


periya thirumozhi – 9.6.1


akkum puliyin adhaLum udaiyAr avar oruvar
pakkam NiRka NinRa panNbar


அக்கும் புலியின் அதளும் உடையார் அவர் ஒருவர்
பக்கம் நிற்க நின்ற பண்பர்


The most auspicious one who is filled with good qualities due to him allowing rudhran to stand next to him in thirukkurungudi.


This principle of bhagavAn giving his form as the residence for other dhEvathas is explained using an example. bhattar explains to NanjIyar that “During kalahams (floods or disturbance from invaders), every one (irrespective of their nature) will come and stay inside the adayavaLaindhAn layer/fort in srIrangam. Once normality returns, every one will return to their residences outside, but even in their absence, the place where they resided will be identified as their past residence. Similarly, even though bhagavAn gives his body as the residence for these dhEvathas at times, even when they are not there, that place is identified as the residence place of those dhEvathas”.

So far, we have seen that AzhwArs presented the core principles of vEdham/vEdhAntham, i.e., srIman nArAyaNan is the supreme god and all other dhEvathas are subservient to him. 

In the next article we will see how the specific glories of AzhwArs and their dhivya prabhandhams.


adiyen sarathy ramanuja dasan


Sources: 6000 padi guru paramparA prabhAvam

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