Sri:
Sri Lakshminrusimha Para Brahmanae Nama:
वेदम् परम प्रमाणम् – Vedam Parama Pramaanam
The Vedas are the Supreme Authority
(Mukkur Sri Lakshminarasimha Chariyar)
– Part 1 –
आदौ वेदाः प्रमाणं स्मृतिरुपकुरुते सेतिहासैः पुराणैः
न्यायैः सार्धं त्वदर्चा-विधिमुपरि परीक्ष्यते पूर्वभागः ।
ऊर्ध्वो भागस्त्वदीहा-गुण-विभव-परिज्ञापने त्वत्पदाप्तौ
वेद्यो वेदैश्च सर्वैरहमिति भगवन् स्वेन चैवाचकर्थ ॥
ādau vedāḥ pramāṇaṃ smṛtir upakurute setihāsaiḥ purāṇaiḥ
nyāyaiḥ sārdhaṃ tvadarcā-vidhim upari parīkṣyate pūrva-bhāgaḥ |
ūrdhvo bhāgas tvadīhā-guṇa-vibhava-parijñāpane tvat-padāptau
vedyo vedaiśca sarvair aham iti bhagavan svena caivācakartha ||
(Sri Parāsara Bhattar – Sri Rangarāja Sthavam)
For our tradition and religion, the root source is the Veda.
” Adau Vedah Pramanam ” (In the forefront, the Vedas are the authority).
What is the primary authority (Pramanam)? It is indeed the Veda.
Great scholars and elders categorize these concepts into Manam, Pramanam, Parama Pramanam; Meyam, Prameyam, and Parama Prameyam.
“Manam” refers to the instrument or means through which we perceive or realize what needs to be understood. We must come to know the truth using this. That which acts as the medium or tool is called “Manam”. The superior, elevated form of this is “Pramanam” (Valid Authority). That which is unparalleled and ultimate is “Parama Pramanam” (Supreme Authority).
”Meyam” is the object that needs to be known. “Prameyam” refers to the most excellent object of knowledge. “Parama Prameyam” means the highest, unequaled, and ultimate object of knowledge.
What is the Parama Pramanam? It is the Veda..!
Using the Veda, which is the Parama Pramanam, one must understand the Supreme Brahman (Parabrahman), who is the Parama Prameyam. The great Acharyas explain that it is only through the supreme authority of the Vedas that we can realize the true nature of Parabrahman, the ultimate goal we must attain.
Therefore, to realize HIM, we must look solely to the Vedas.
To truly realize Him, one must look only to the Veda.
Because, as Nammazhwar declares:
‘Othaar mikkaar ilaiyaaya maamaayaa‘
He has no equals, nor does He have any superiors. He is supreme, exalted above all else!
A devotee was once performing archana to Bhagavan. He was chanting rapidly, “Om vibhavaya namaha, Om prabhave namaha, Om sarvatomukhaya namaha, Deeptarashmaye namaha…” and while doing so, suddenly in the middle, he chanted “ॐ दरिद्राय नमः – Om daridraya namaha”..!
The moment he chanted daridraya namaha, Bhagavan, who was presiding in that divine portrait, suddenly snatched the offering plate right out of the devotee’s hands..!
“What is this new usage? Has anyone ever performed archana like this before? Do you know what you are doing? Did you read this in some book? Is it a printing mistake?” Bhagavan demanded. “You are worshipping me with daridraya namaha, is this acceptable anywhere?!” He asked with great anguish.
The devotee replied, “I am not doing anything new. I am only stating what exists, and I am doing it perfectly. There is absolutely no error in what I said. You cannot find a flaw in it.”
Bhagavan then asked, “You chant daridraya namaha, but do I have that quality?”
“I am chanting it precisely because You possess it,” the devotee affirmed.
“What is this? Am I impoverished? Am I poor? Do I suffer from poverty?” asked Bhagavan.
“You certainly do,” the devotee insisted.
“I do not!” said Bhagavan.
“If You do… if I prove that You have it, will You accept it?” the devotee challenged.
“If it exists, I will certainly accept it,” Bhagavan agreed.
Then, looking directly at Him, the devotee asked, “You possess the competence to manifest everything. Show me one who is equal to You. Show me someone about whom You can say, ‘He is comparable to me, he is my equal.'”
Paramatma, who has the power to reveal all things, could not show this. He blinked. He could only show someone if there were another like Him..!
Seeing His hesitation, the devotee asked: “अस्मिन् विषये दारिद्र्यम् अस्ति वा नवा? – Asmin vishaye daridryam asti va nava?” He immediately switched to Sanskrit. “Do You have poverty in this aspect or not?”
Bhagavan conceded, “Asti, asti.” It is, it is.
“अधिकः कुतोन्यः? – Adhikah kutonyah?” “Who is greater than You? When there is no equal, could there be a superior?” the devotee probed.
“I do not have that either,” admitted Bhagavan.
“Then close your mouth, I will continue my archana,” said the devotee.
“What archana are you going to do now?” asked Bhagavan.
“ॐ समाभ्यधिकदरिद्राय नमः – Om samabhyadhikadaridraya namaha (Salutations to the one lacking both equals and superiors). In what do You have poverty? You are unable to point out a person equal to You; isn’t that a form of poverty? There is no one greater than You; in that aspect, do You have poverty or not? Therefore, You must accept that in both these aspects, You suffer from poverty!”
How could Bhagavan open His mouth to argue? He remained silent and simply said, “Proceed further..!!”
Therefore, this signifies the greatness of Bhagavan. He is devoid of equals and superiors. Thus, He is the wondrous Lord (Maamayan) who has no equal or superior.
Naḷirmathic chaḍaiyanum nāṉmugak kaḍavuḷum
Thaḷiroḷi yimaiyavar thalaivaṉum mudalā
Yāvagai yulagamum yāvarum agappaḍa
Nilanīr thīgāl suḍariru visumbum
Oruporuḷ puṟappā ḍinṟi muḻuvadum
Agappaḍak karandu ōr ālilaic chērndavem
Perumā māyaṉai yalladu..!Orumā dheyvam maṭṭruḍaiyamō yāmē
( Swami Nammazhwar – Thiruvāsiriyam )
Peṭṭraṉai nīyē maṭṭruḷa vellām
Peṟuvathu niṉṉai uṟuvathu koḷvār
Niṉṉalāl aṉṟi maṉṉār iṉbam
Niṉporuṭṭu nī eṉporuṭṭilai
Niṉṉuru niṉṟum miṉṉurut thōṉṟum
Niṉthaṉakku nigar niṉṉaḍi aḍaivār
Niṉṉalāl aṉṟi aṉbāl uyyār
Vāraṇam azaikka vandha kāraṇaṉē
( Swami Desikan – Śrī Mummaṇikkovai )
Thus, when we examine the Sri Sookthis of great Mahans like Nammazhwar and Swami Desikan, we understand that there is no one superior to Him. Therefore, if we wish to know the glory of that Sarveshvara who has no superior, we must look only to the Veda which is supreme, unmatched, and unexcelled in explaining and revealing Him..!!