SrI: SrImathE SatakOpAya nama: SrImathE rAmAnujAya nama: SrImadh varavaramunayE nama:
Narayana as the Supreme Controller
Bhagavad Rāmanuja identifies the Supreme Brahman manifest as Periya Perumāḷ in Srirangam as the supreme controller of all sentient and non-sentient entities.
Sriranga Gadyam starts off with
Nārāyaṇa is the supreme controller of the souls (cetana) and the non-sentient universe (acetana).
It is because of the immanence of Nārāyaṇa that the souls are souls and the universe is universe. Their existence and nature (svarūpa) is subordinate to His will. It is due to the protection of Nārāyaṇa that the universe and individuals are sustained (sthiti) in the current form. The actions (pravrtti and inertness – nivrtti) of all beings are subordinate to the divine will of Nārāyaṇa. The nature, the existence and the functioning of the universe and individuals are ruled by Nārāyaṇa.
This idea is expressed in several places in the Vedas, notably in the Upanishad sections, as well as in other authoritative works of the sages. Though it is easy to find several sections that match the words of Swami in import, it is hard to find sections that also match them in presentation.
That the svarūpa, sthiti and pravrtti of all cetana and acetana entities are subject to His will can be found in Tiruvāymozhi, sequenced in the same order as presented by Swami.
The portion of Tiruvāymozhi that is relevant here is the first decad of the first centum.
The fourth hymn is,
vīmavai ivaiyuvai avainalam tīṅgavai
āmavaiyāy avaiyāy ninḍṛa avare
All the individuals and objects of the universe known to us as I, he, she, it, they, these, those, etc, owe their existence and nature to the Lord.
Swāmi Thirukkurugaippirān Piḷḷān explains,
“vividha-nirdeśaṅgaḷālē nirdiśyamāna samasta-vastukkaḷinuḍaiya svarūpam bhagavad-adhīnam enḍṛu sollugiradhu“.
It is said that the existence and nature of all real entities known to us by various references are subordinate to the will of the Auspicious Lord.
The fifth hymn is,
avar-avar tamatamadu aṛivaṛivagaivagai
avar-avar iṛaiyavar ena aḍi aḍaivargaḷ
avar-avar iṛaiyavar kuṛaivilar iṛaiyavar
avar-avar vidhivazhi aḍaiyaninḍṛanare
Differing in the level of realization of the truth, individuals seek various fruits by worshiping several gods. They will certainly attain the fruits in accordance to the consequence of their actions. This is because Nārāyaṇa resides in their gods and is ultimately worshipped by their actions. He bestows the fruits through the gods worshipped by them.
Swāmi Piḷḷān explains,
“sarvakarma-samārādhyanāy sakala-phala-pradanāyirukkaiyāle jagadrakṣaṇamum tad-adhīnam engiradhu”.
As He is worshipped by all actions and is the bestower of all fruits, the hymn says that the sustenance/protection of the universe is also governed by His divine will.
The sixth hymn is,
ninḍṛanar irundanar kiḍandanar tirindinar
ninḍṛilar irundilar kiḍandilar tirindilar
enḍṛum oriyalvinar ena ninaivariyavar
enḍṛum oriyalvoḍu ninḍṛavem tiḍare
The Supreme Person revealed by authoritative scriptures surpasses the scope of the mind and senses, and is the governor of all activity and inertness seen in the universe.
Swāmi Piḷḷān explains this hymn as
“cētanācētanātmaka samasta vastukkaḷinuḍaiya samasta pravṛtti nivṛttigaḷum paramapuruṣa-saṅkalpādhīnam enḍru sollugiradhu”.
The divine will of the Supreme Person governs the activity and inertness of all objects including sentient and non-sentient entities.
In summary, the three hymns state that the svarūpa, sthiti and pravṛtti of all real entities are governed by the divine will of Nārāyaṇa. It can be seen that Svāmi Rāmānuja follows not only the import but also the order of these hymns when he says
adiyen ranganatha ramanuja dasan
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