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Vaishnava Monotheism Confirmed by Visistadvaitins
The following are excerpts from the book _Visistadvaita_, published by
Tirupati Temple Devasthanams. The author, ASR Aghavan, is himself a follower
of the Sri Vaishnava sampradaya and is well versed in Visistadvaita philosophy.
This is on the subject of the Supreme Godhead, which according to
Visistadvaitins is Vishnu only.
"The truth of this conclusion is substantiated with arguments and
illustrations by Itihaasas like Raamaayana and Mahaabhaarata, and Puraanas
like Vishnupuraana and Vishnu Dharma. The purpose of all these is said to be
the expounding of the teachings of the Upanishads. They first lay down that
Moksha is possible of attainment without delay to no one but the exclusive
devotee of the Supreme Deity. To become a devotee of that deity one must
know which particular god is that Supreme Deity. Though there are several
gods in the divine hierarchy, only three stand in the first rank, Brahmaa
Vishnu and Siva, who are known as the Trinity. One must decide which among
the Three is supreme. A study of the Itihaasas and Puraanas reveals that
Brahmaa and Rudra are the created beings like other gods and men, and they
are also subject to the law of Karma which is not the case with Naaraayana,
who, therefore, is the Para Devataa. Varaaha Puraana states:
Paro naaraayan.o devaha tasmaat jaataschaturmukhaha,
Tasmaat rudro' bhavat devi..............
(90-3)
"Naaraayana is the Supreme Deity; from Him was born Brahmaa, the four-faced;
and from Brahmaa arose Rudra." Another Puraana, Vishnu Dharma, by name declares:
Aabrahmastambaparyantaaha jagadantar-vyavasthitaaha,
Praaninaha karma-janita-samsaara-vas'a-vartinaha
(104-23)
"From Brahmaa to the blade of grass-- from the higest among the gods to the
lowest among the plants-- all beings that have their existence in this world
have had their births as a result of karma and are subject to the cycle of
births and deaths."
Hiran.yagarbho bhagavaan vaasavo' stha prajaapatihi,
As'uudhaas te samastaas tu devaadyaaha karmayonayaha
-(Vishnu Puraana 6-7-56-57)
"Brahmaa, Indra and other gods are impure as their births are due to karma."
Nityam hi naasti jagati bhuutam sthaavara jan`gamam,
Rite tamekam purusham vaasudevam sanaatanam
- Bhaarata - Santiparva - 347-32
"There is no being in the world that is eternal either among those that move
or among those that do not move, except that one Primeval Purusha called
Vaasudeva" (Mahaabhaarata)." That Brahmaa and Rudra attained attained their
high status because of having worshipped the Lord of all with special rites
is stated by Mahaabhaarata:
Yugakot.i-sahasraan.i vishn.um aaraadhya padmabhuuh.
Punas-trailokya-dhaatritvam praaptavaan iti s'us'ruma
- Bhaarata - Kundadharopaakhyaanam
"Brahmaa, the Lotus-born, worshipped Vishnu for thousands of crores of Yugas
and obtained again the position of the creator of worlds."
Mahaadevas-sarvamedhe mahaatmaa
hutvaa aatmaanam devadevo babhuuva
-- Bhaarata Saantiparva 20-21
"Mahaadeva offered himself as on oblation in the sacrifice known as
Sarvamedha and became the god of gods." The glance of these deities on a
person at the time of birth as different effects.
Jaayamaanam hi purusham yam pasyen madhusuudanaha,
Saatvikas-sa tu vijn~eyaha sa vai makshaartha-cintakaaha
Pas'yatyenam jaayamaanam brahmaa rudro 'thavaa punaha
Rajasaa tamasaa caasya maanasam samabhiplutam
-- Bhaarata- S'aantiparva 358-73,77
"He, who is looked at by Madhusuudana just as he is being born, should be
considered as a Saatvika (pure soul) and he will ever think of the goal of
Moksha. If, on the other hand, a person is looked at immediately at birth by
Brahmaa or Rudra, his mind will be overcome by rajas and Tamas (passion and
ignorance)." If Naaraayana, whose will is irresistible, decides that some
one deserves punishment, no other god can save him and similarly no god can
harm him whom Naaraayana has taken under His protection.
The Puraanas state further that Brahmaa, Rudra and other gods are under the
sway of the Maayaa of S'riiman Naaraayana and their knowledge is not
perfect, but subject to contraction and expansion. All of them exist solely
for the fulfilment of the purpose of Naaraayana and He is their s'eshi...
They are not objects of spiritual meditation for those who aspire for
release from the bondage of Samsaara. These gods, if propitiated, can give
only limited fruit, and that, too, they do under His direction. They cannot
give Moksha even after a long time, whereas Naaraayana, the Lord of all,
bestows not only Moksha, but even other fruits like wealth.
For all these reasons set forth in the various Puraanas and Itihaasas of
undisputed authority, Naaraayana, the Consort of S'rii is the Para Devataa
and He alone should be meditated upon by those that are desirous of release
(Mumukshus)....
"Vishnu is the original bulb of lotus of the Navel from which arose Brahmaa,
Siva and others who worship Him with reverence." Gods themselves accept Him
as Supreme and praise Him." (Tiruvoymozhi 10-10-3)
"All the gods meditate with earnestness and sincerity on this lotus-like
feet and go about praising Him." (Tiruvoymozhi 3-6-4)
About the ability or rather the inability of these gods to confer Moksha,
the Aalvaars say:
"Neither Siva, the bull-bannered, nor Brahmaa, nor Indra, nor any other gods
knows the remedy for the disease called birth i.e., samsaara."
(Periyaalva Tirumozhi 5-3-6)
Their conclusion, therefore, is that Sriiman Naaraayana alone can bestow
Moksha."
