திடவிசும்பெரிவளி நீர்நிலமிவைமிசை* படர்பொருள்முழுவதுமாய் அவையவைதொறும்* உடல்மிசையுயிரெனக் கரந்தெங்கும்பரந்துளன்* சுடர்மிகுசுருதியுள் இவையுண்டசுரனே (TVM 1.1.7)
The Supreme Lord, enshrined in the shining Sruti (Vedic Scriptures) is the Material cause of the basic elements of akAsa (ether), air, fire, water and earth, which combined to usher in the worlds, with a vast variety of colours and forms. He pervades them all, in and out, like unto the soul inside the body and remains invisible. Like that, He has entered and spread everywhere and in everything like the light that spreads everywhere. Such a GREAT Emperumaan at the end of cycle (Yugam) takes and unites everything back to Him.
The preceding stanzas (refer to the individual posts), which declare that God is all-in-all, might smack of monistic philosophy, making it out that God is the one and only entity from whom all things emanated, which are thus merely His manifestations. Now it is clarified that the Lord is apart from the non-sentient things and sentient beings and enters them all as ‘AntaryAmin’ (Internal Controller), like unto the soul inside the body, an enunciation based on no less than the authority of the scintillating VedAs. (Herein lies the key to the Vishishtadvaita Philosophy).
சுரரறிவருநிலை விண்முதல்முழுவதும் *
வரன்முதலாயவை முழுதுண்டபரபரன் *
புரமொருமூன்றெரிந்து அமரர்க்குமறிவியந்து *
அரனயனென உலகழித்தமைத்துளனே (TVM 1.1.8)
A note of Clarification:
It has been made out in the preceding stanzas that (1) Sriman Narayana is the Supreme Lord, proclaimed, as such, by the Vedas and (2) He is the Soul of all that exist, controls their creation, sustentation and dissolution.
All these might appear to be one-sided, displaying a marked partiality for Sriman Narayana, ignoring the claims of the Stalwarts like Brahma, Rudra and other powerful Devas, who have to their credit several achievements, such as creation of the worlds and dissolution thereof, destruction of the flying citadels of the three tough demons, etc. The above set of pAsurams dispel the superficial belief and knowledge that Narayana is but a co-functionary, on a par with Brahma and Rudra, that Narayana has the limited function of sustenance only, while the other two are the sole monarchs of their respective fields of creation and dissolution. As the pAsuram clarifies, all the three functions vest in Narayana alone, who gets them discharged through the appropriate authority.
Svetasvatara Upanishad clarifies that Brahma emerged from the lotus flower that blossomed on the stalk sprouting from Mahavishnu’s navel and was imparted by Him, the requisite knowledge of the Vedas to carry on the work of creation and disseminate the Vedas to others. As regards the function of dissolution, Rudra and Yama have their own limitations which Mahavishnu transcends as their Inner Self, sustaining, directing and controlling them all as their antaryAmi.