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पराशर भट्ट स्वामीजी महाराज का श्री गोदा देवी और उनकी तिरुप्पावई से अद्भुद प्रेम था | उनका मानना है की यदि किसी ने अपने जीवनकाल में तिरुप्पावई का एक बार भी अध्ययन नहीं किया, तो उसका जीवन व्यर्थ है |

नीळा तुंगस्तनगिरितटीसुप्तमुद्बोध्य कृष्णम्

पारार्थ्यम् स्वम् श्रुतिशतशिरस्सिद्धम् अध्यापयन्ती ।

स्वोछिष्टायाम् स्रजिनिगळितम् या बलात्कृत्य भुंक्ते

गोदा तस्यै नम इदमिदम् भूय एवास्तु भूयः ॥

भावार्थ

मै बारम्बार श्री गोदा देवी को प्रणाम समर्पित करता हूँ, जिन्होंने श्री नीला देवी के पर्वतों के सदृश स्तनों पर सोते हुए श्री कृष्ण को जगाया, तथा शतशः वैदिक ग्रंथों के अनुसार उनके आगे अपने पूर्ण पारतंत्र्य को उद्घोषित किया, और जिन्होंने उन रंगनाथ भगवान् का बलात् भोग किया, जो उनकी(गोदा देवी) उच्छिष्ट पुष्प माला द्वारा बंधे हुए हैं |

गोदा देवी ने तीन कार्य किये-

१) नीळा तुंगस्तनगिरितटीसुप्तमुद्बोध्य कृष्णम् –

वे उन श्री कृष्ण को नींद से जगाती हैं, जो सबको नींद से जगाते हैं; जो ऐसे कमल का सृजन करते हैं जिसमें ब्रह्मा जी उत्पन्न होते हैं | महाप्रलय में जब समस्त जीवात्माएं जड़वत् स्थित थीं, तब श्री भगवान ने उनको शरीर व इन्द्रियाँ प्रदान की | गोदा महारानी ऐसे श्री भगवान को नींद से जगाती हैं | यह गोदा जी की महानता है| नीला देवी प्रभु को सुला देती हैं, और गोदा देवी प्रभु को जगा देती हैं |यह गोदा जी का वात्सल्य है |

पराशर भट्ट स्वामीजी महाराज को "श्रृंगार चक्रवर्ती" कहा गया है | 

श्री भगवान क्यों सो रहे थे?

उन्होंने जीवात्माओं को समझा बुझाकर सही रास्ते पर लाने की कोशिश की, लेकिन कोई नहीं समझा | आखिरकार उन्हें कोई मिला जो शिष्य जैसा व्यवहार तो कर रहा था, लेकिन सच्चा शिष्य नहीं था (अर्जुन) | यह सब देखकर श्री भगवान सोने चले गए | नीला देवी श्याम वर्णा हैं, और श्री भगवान् भी श्याम वर्ण हैं | तो श्री भगवान ने सोने के लिए स्थान ढूंढा और नीला देवी के स्तनों में छुपकर सो गए |

२) पारार्थ्यम् स्वम् श्रुतिशतशिरस्सिद्धम् अध्यापयन्ती –

गोदा देवी ने श्री भगवान को अध्यययन कराया : ” आप अब तक सो रहे हैं, प्रभु! आपने किस हेतु ये अवतार लिया है?(आपको याद है?) ये जीवात्माएं हमारी संतान हैं | ये गलतियां तो करेंगे ही | क्या एक माँ अपनी संतान से नाराज़ हो सकती है? उठ जाइये, प्रभु! इनकी देखभाल कीजिये |”

जीवात्माओं की रक्षा करना श्री भगवान का स्वभाव है | ठीक उसी तरह जिस तरह सूर्य का स्वभाव प्रकाश देना है | यदि सूर्य प्रकाश देना बंद करदे, तो क्या वह सूर्य ही कहलायेगा? प्रभु का परार्थ्य हमारी रक्षा करना है | हमारा परार्थ्य  उनकी सेवा करना है |

श्री भगवान ने समस्त विश्व को शिक्षाएं दी परन्तु श्री गोदा महारानी ने उन ही  भगवान को शिक्षा दी! क्या? भगवान के जीवात्मा के प्रति और जीवात्मा के भगवान के प्रति पारार्थ्य की|

श्रुति शिरः – उपनिषद , जो की वेद के ४ अंगों में प्रधान हैं, इन्हें वेदों का शिर कहा जाता है |

यहाँ चर्चा परार्थ्य की हो रही है ( मै स्वयं का नहीं बल्कि श्री भगवान का हूँ और भगवान का सब कुछ भी भगवान का ही है ) | श्री भगवान का भी परार्थ है : पारतंत्रीयता | हम श्री भगवान के लिए  हैं और श्री भगवान हमारे लिए हैं |

नदियाँ बहती है, हवा चलती है, तरुवर फल देते हैं, सूर्य प्रकाश देता है  – सब दूसरों के लिए | ऐसा ही हमारे और श्री भगवान के साथ है |

मातृ तत्त्व का हमारे और पिता क सम्बन्ध में अहम योगदान होता है |

३) स्वोछिष्टायाम् स्रजिनिगळितम् या बलात्कृत्य भुंक्ते –

श्री गोदा देवी ने अपने प्रेम से प्लुत पुष्पमाला श्री भगवान को अर्पित की जिससे वे बंध गए, बिलकुल उस तरह जिस तरह एक मत्त हाथी एक रस्सी द्वारा बांधा जाता है | गोदा देवी ने अपना उच्छिष्ट अर्पित किया और श्री भगवान की कृपा को हठात् प्राप्त किया |

 क्या प्रभु को उच्छिष्ट अर्पित करना सही है? हमें तो श्री भगवान के लिए तैयार किये गए भोग व् पुष्पमाल इत्यादि को सूंघना भी नहीं चाहिए |

वस्तुतः हम सब एक प्रकार से भगवान को उच्छिष्ट ही प्रदान करते है : नाम संकीर्तन में | हम नाम संकीर्तन में श्री भगवान को उनके नाम अर्पित करते हैं, लेकिन उससे पहले उन नामों का रसास्वादन हम स्वयं करते हैं | उसके बाद ही हम पूर्ण भावना युक्त श्री भगवान को नाम अर्पित करते हैं | हम स्वयं भी उच्छिष्ट ग्रहण करते हैं, उदाहरणार्थ मधु, रेशम इत्यादि | हम  ये कहते हैं की शहद शत प्रतिशत शुद्ध है, परन्तु वह भी मधुमक्खियों का उच्छिष्ट ही होता है |

गोदा देवी ने दो प्रकार के उच्छिष्ट अर्पित किये:

१  पामालई : गीतों की माला

२ पूमालई : पुष्पों की माला

उन्होंने तीन मालाएं अर्पित करी :

१ पुष्पमाला

२ गीतमाला

३ वे स्वयं

४. गोदा तस्यै नमैदमिदम् भूय एवास्तु भूयः :

ऐसी श्री गोदा महारानी को मै बारम्बार प्रणाम करता हूँ तथा बारम्बार स्वयं को उन्हें समर्पित करता हूँ |

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cuḍi koḍutta cuḍarkkoḍiyē! tolpāvai,

pāḍi aruḷavalla palvaḷaiyāi! nāḍi nī

veṅkaḍavaṛ kennai vidi yenṛa imāttam

nāṅgaḍavā vaṇṇame nalhu

O Āṇḍāḷ radiant like a flash of lightning! You bedecked yourself first with the garland intended for Lord Raṅganātha and then offered it to Him; by your great talent in poetry you composed the renowned and ancient hymn of Tiruppāvai. O Āṇḍāḷ adorned with many beautiful bangles, please shower your grace on us so that we may become greatly devoted to Lord Krishna; With the same sincerity of devotion that you asked of Kāmadeva — “O Kāmadeva, be pleased to make me a humble servant and bride of the Lord Veṅkaṭēśa!”

Interpreatation:

cuḍarkkoḍiyē!:

Golden creeper. Creeper requires something as support to climb. Lord is our support. He is ‘upayam’.

cuḍi koḍutta:

First decorated herself with garland and then offered the uchchhishtam to lord Vatpatrashayi. Thus, she is also called ‘cudi kodutta nachiyar’.

tolpāvai,:

Old ritual

pāḍi aruḷavalla:

The capability you have in singing. Gopis didn’t sing anything about the vratam, didn’t give any teachings. But, Goda is even greater. She sung and gave her teachings to us.

palvaḷaiyāi:

She is having bangles in her hand. Bangles Indicates that she is with her support, her spouse. Lord blessed you with his presence. He obeys you. He is your humble husband. His accessibility is well used by our divine mother.

When Husband is not present, even ring becomes bangles (bride becomes so thin due to pain of separation) and when husband is present, even bangles become rings (bride becomes healthy out of joy of union).  So, mention of bangle is deep and symbolic.

Goda prayed to Lord Srinivas Venkateshwar to make Ranganatha as her husband in ‘Nachiyar Thirumozhi’. Her wish was fulfilled too.  When Ramanuja constructed Govindaraja temple in Tirupati, he had this in his mind. The thayar (mother) in Govindraj temple is Goda devi.

There are some rishis who did tapas for God. There are some rishis for whom God did tapas (Alvars). While Vedas goes in search of Brahman, Brahman himself came running to the prabandham of Alvars. That’s the greatness of Divya Prabandham of Alwars.

TANIYAN 2:

 anna vayaṛ puduvaiy āṇḍāḷ araṅgarku

pannu tiruppāvai palpadiyam, inniśayāl

pāḍi koḍuttāḷ naṛpāmālai, pūmālai

cuḍi koḍuttāḷai collu.

The saint-poetess Āṇḍāḷ was born in Srivilliputtur (puduvai) which was surrounded by paddy-fields and water reservoirs full of beautiful swans. She dedicated her beautiful garland of songs to Krishna, singing them sweetly. She also offered to Him (Krishna) the flower-garland, after wearing it herself. May all of us revere her and sing her poems.

Interpretation:

Vayar: crops.

Annam: swans (hanshas)

Sri villiputtur’s fields are surrounded by Swans (hansaas).When we see crop fields, we usually find only ducks and cranes, roaming around and eating fishes. But Sri villiputtur’s fields are not the same. They are filled with Swans. The beauty of Swans is that they separate milk from water and they walk elegantly as well.

We are the field (idam shareeram kauntey kshetrah, Geeta 13.2 ). These are not just hansaas but ‘Param-hansaas’ e.g Ramanuj, Parashar bhattar, Vedant-Desika.  Also, a Hansa walks beautifully, elegantly.

Goda devi teaches these hansas to walk beautifully in the field (Preaching). Thus Goda got her name “anna vayaṛ puduvaiy āṇḍāḷ”.

She Offered many beautiful songs (thirupavai) to  Aranga  (Lord Ranganath). Other than that, she herself wore a Garland of flowers and gave her uchchhistam to Ranganath Swami.

She taught us jeevatmas- “You be a garland and offer yourself to him. Chant his names using your mouth. Give out of joy, not forcefully.” Chant the names of Aandal.

Parashar bhattar had unfathomable love for Goda Devi and the Thirupavai. He says that if someone doesn’t study the Thirupavai at least once, then their life is wasted. He wrote following taninan in glorification of Anadal.

nīḷātuṅga-stana giritaṭī suptam udbodhya kṛṣṇam

pārārthyaṃ svaṃ śruti śataśira˙ siddham adhyāpayantī |

svocchiṣṭāyāṃ sraji nigalitaṃ yā balātkṛtya bhuṅkte

godā tasyai nama idam-idam bhūya evāstu bhūyaḥ ||

LITERAL MEANING:

I offer my obeisance again and again to Goddess Āṇḍāḷ, to her and her alone, to the one who has awakened Lord Krishna sleeping on the mountain-like lofty breasts of Goddess Nīla, to Āṇḍāḷ who has informed him of her total dependence on him in accordance with the hundreds of Vedāntic texts, to Āṇḍāḷ who robustly enjoys Him, after binding him with the garlands that she had first worn.

Goda did 3 activities:

1) nilatungstan giritati supuddhodya Krishna:

She wakes up Krishna, who woke up everything and everyone. She wakes up the lord who created a lotus which gave birth to Brahma. When aatmas were lying like insentient beings during the great dissolution, he gave them bodies and senses. Goda wakes up such lord. This is her greatness. Nila devi puts him in sleep but Goda devi awakens him.

Parashar bhattar is called ‘Sringaar chakravarti’.

Why had Krishna slept?

He tried to preach and put jeevatmas in line but no one was ready to listen. Finally he got someone who pretended to be shishya but was not really a shishya (Arjun). Seeing all this, he went to sleep. Nila is ‘shyaam varna’ and Krishna too is likewise. He found some place and slept, hiding himself in the bosoms of Nila.

2) pararthyam swam shrutishat shirsasiddhmadhyyapayanti:

She gave lessons to Krishna. “You are sleeping my Lord. For what purpose have you taken avatar? These (jeevatmas) are our children, they make mistakes. Does a mother get upset with child? Wake up my Lord. Take care of them.”

 Protecting Jeevatmas is Bhagwaan’s essential nature. If Sun stops giving light, can it be called Sun? Lord’s pararthyam is to protect his devotees.

Our Pararathyam is to serve him.

Bhagwaan taught lessons to the world but Goda devi taught lessons to Krishna. What?!. About the pararthyam of both jeevatmas and parmatma.

Shrutisar shirah:

Upanishads, the main ones among the four parts of Vedas; called head of the Vedas.

They are talking about: Pararthyam (I don’t belong to myself but I am Bhagwan’s property, and whatever I have belongs to bhagwaan.) Bhagwaan too has pararthyam and Partantriyam. We are for his sake and he is for our sake.

Rivers flow, wind blows around, tree gives fruits, sun glows- all for others. Similar is with us and Bhagwaan.

The Mother plays a pivotal role between father and us.

3) swochchhistayam sraji niglitam ya balaatkritya bhunkte:

The one who offered garland dipped with her love and which bound Bhagwaan, not unlike like how a mad elephant is bound by a rope. She offered her uchchhistam (Swa-uchchhistam) of garlands and got his mercy forcefully.

Is it ok to offer uchchhistam to Lord? We should not even smell the food or flowers before offering it to perumal.

We all offer uchchhistam in one form. We do naam-sankirtan, and offer the names to Perumal to him. Before offering the names, we enjoy and relish it inside our mind and then offer names (Keshvaay namah) full of bhavana.  We offer uchchhistam to eat as well e.g Honey. But yet we say 100% pure honey although it is uchchhistam of Honey-bees. Same goes with Silk and Silk-worms.

Goda-devi taught us that let this be dedicated to him like she did. Take names of Narayana, relish it and offer the uchchhistam.

She offered 2 uchchhistams

1. Pamalai: Garland of Songs

2. pumaalai: Garland of Flowers

She offered 3 garlands

1) Flower garland

2) Songs garland

3) Her own self

godā tasyai nama idam-idam bhūya evāstu bhūyaḥ ||  

I bow down again and again to such Goda. I dedicate myself to her again and again.

Laksminaath samarambhaam nathayamunmadhyamaam|

asmad acharya paryantaam, vande guru paramparaam||

Sri Vishnuchitta kulanandan kalpavallim, SriRangaraaj harichandan yogdrishyaam|

sakshaat kshamakaruanaya kamalamivanyaam, Godaam ananya sharanah sharanam prapadye|

Thirupavai is the Divya Prabandham of Goda devi (Andal). It is considered as the summary of entire Vedas.

Here I am sharing my notes on the glorious prabandham of 30 Pasurams which is based on vyakhyanams of various acharyas including Chinna Jeeyar Swami, V Krishnan Swami and Sri Andavan Vedant Desikan etc.

Tanian:

1. https://ramanujramprapnna.blog/2019/03/14/tanian-1/
2. https://ramanujramprapnna.blog/2019/03/14/tanian-2/
3. https://ramanujramprapnna.blog/2019/03/14/taniyan-3/

Glory of Andal (Goda ammajee):

Link: https://guruparamparai.wordpress.com/2012/12/16/andal/

Glory of Marghasheersh month:

Link: https://wp.me/p9Ex6B-7z

1. 

3. Thirupavai 3


4. Thirupavai 4

5. Thirupavai 5

6. Thirupavai 6

7. Thirupavai 7

8. https://ramanujramprapnna.blog/2020/12/25/thirupavai-10/

Srimate Ramanujaay Namah

1. Introduction:

https://ramanujramprapnna.blog/2018/07/09/brahm-sutra-1-1-1-part-1

2. 1st Sutra: Athato Brahma Jigyaasa: https://ramanujramprapnna.blog/2018/07/10/athato-brahm-jigyasa/

3. 2nd Sutra: Janmaadi Yasya yatah: https://ramanujramprapnna.blog/2019/02/11/brahma-sutra-1-1-2-creation-of-universe/

4. 2nd Sutra further explained: https://ramanujramprapnna.blog/2019/02/15/tat-tvam-asi-swetketo/

5. 3rd Sutra: Shastrayonitvaat:

6. 4th Sutra: Tat tu Samanvyaat

7. Brahma-Sutra 2.1.32 (प्रयोजनवत्त्वात् अधिकरणम). : https://ramanujramprapnna.blog/2019/02/15/concept-of-karma/

Karma is what we do/ something we perform. ‘Paap Punya rupa karma’. Shastras orders us- do this, don’t do this. Acting as per the instructions of shastra is Punya and not acting as per the instructions of  Shastras is paapa.

यः शास्त्रविधिमुत्सृज्य वर्तते कामकारतः।

न स सिद्धिमवाप्नोति न सुखं न परां गतिम्।। Gita 16.23।।

Meanings: 

He who, abandoning the injunctions of the Sastras, acts under the influence of desire, attains neither perfection nor pleasure, nor the supreme state.

तस्माच्छास्त्रं प्रमाणं ते कार्याकार्यव्यवस्थितौ।

ज्ञात्वा शास्त्रविधानोक्तं कर्म कर्तुमिहार्हसि।।16.24।।

इसलिए तुम्हारे लिए कर्तव्य और अकर्तव्य की व्यवस्था (निर्णय) में शास्त्र ही प्रमाण है शास्त्रोक्त विधान को जानकर तुम्हें अपने कर्म करने चाहिए।।

Therefore, let the Sastra be your authority for determining what should be done and what should not be done. Knowing what is enjoined in the injunctions of the Sastra, you should perform work here.

Srimad Bhagwatam (6.1.40) says:

veda-praṇihito dharmo, hy adharmas tad-viparyayaḥ
vedo nārāyaṇaḥ sākṣāt, svayambhūr iti śuśruma

hat which is prescribed in the Vedas constitutes dharma, the religious principles, and the opposite of that is irreligion. The Vedas are directly the Supreme Personality of Godhead, Nārāyaṇa, and are self-born. This we have heard from Yamarāja.

Another definition of ‘karma’ may be; “Something pleasurable to God is Punyam and something unpleasant to God is Paapam“.

Two things are here

1) for every effect, there must be a cause

2) cause and effect must be with same same system

If I overate, someone else won’t get fat. So, my deeds affects only me only. Other’s karma can’t affect me. At the first day of our birth, why were we born to this place, to this parent, to this form and color? Why with birth we get some diseases?

These question can’t be answered if don’t accept the concept of karma and reincarnation. If we do some good and other do some bad and both remains unrewarded; then, there would chaos.

Supreme controller Brahman can’t allow this. He created a system called ‘birth’.

for punya you get sukham

for paapam you get dukham

But not directly…the process to give this is called JANMA/BIRTH

Good deeds — Birth — Sukham.

Bad deeds —- Birth — Dukham.

Is karma a tattva?

No, karma is not a tattva and is not included in tattva-traya. It’s just a account of what we do. It’s stored in the memory of Narayana and other concerning devatas.

Sanchita Karma: We have been baddha since time immemorial and the store of all the karmas is ‘Sanchita Karma’.

Prarbdha Karma: Out of sanchita, a part of karma that we have to experiance in this birth is called Prarbdha Karma. In common language, we call it ‘bhagya’. Thus, what we call as ‘bhagya’ is our previous karma only.

Who decides our fate? Is everything predetermined?

Common saying is that, “God proposes, man disposes”. But the truth is that God proposes and man denies. Another truth is that man proposes, God acts.

lets discuss this.

Ques: Does time decide our fate?

Ans: No because, time don’t have knowledge

Ques: Does prakriti decide?

Ans: No. Since prakriti too don’t have knowledge. It’s non-sentient.

Ques: So does God decide?

Ans: No, since shastras say, “do this, don’t do this”. So, if fate is pre-decided; why does shastras direct us?

It’s a big misunderstanding among people that everything is pre-determined.

Let’s build some premises

1) God decides, we act

wrong

Since, shastras says us do this; don’t do this. (कर्ता शास्त्रार्थत्वात). If everything is decided by God then God would become responsible for our pains and pleasures.

2) I decide; I act

wrong

since, vedas says, “we are dependent on him.” Vedant sutra says, ” पराः तु तत श्रुते:”

So, If I decide independently, how can we say everything is controlled by him?

3) I decide he acts

wrong

4) He decides he acts

wrong

all 4 premises failed. let’s sove this

……………………………………………………………………..

Take an example

Mom is holding hands of kid and dad is calling him. Kid is walking with the help of mother, then mother leaves her hand and allows child to go to father.

Does in this state child not in control of mother?

yes. Child is trying to walk on its own. If he falls, it’s his mistake.

Is child under control of mother?

Yes, Since child is under control of mother. Under her control, he is trying on his own. If he would fall, mother would come help and again go.

Thus, we are dependently independent. We have free will and we do karma and get fruits, but under his control.

---

Everything acts under the control of Bhagwaan only, but he gives us freedom to act. Thus we act and accumulate karma. Bhagwan fulfills whatever desire we have. If we desire to go away from him, he fulfills even that desire.

There are 3 modes:

1. First state (Aadya pravritti): In the first state, Bhagwaan is ‘udaasin’ i.e. He turns blind eye to our wishes.
2. 2nd State: Bhagwaan being the antaryaami, accepts the will/wish of the person and allows him to act as per his wish.
3. 3rd State: Bhagwaan accelerates the wish of the person. Either, he wishes to remain devoted to Parmatma or remaining away from him and enjoy worldly pleasures; he propels both.

Q: The World is full of sorrows and imperfections. If God is the creator of the world, is he not responsible for our sorrows?

2.1.32:  na prayojanatvaat

Purvpaksha:

Uttar-Paksha:

2.1.33: lokvattu leela kaivalyam

Purvapaksha:

Uttar-Paksha:

2.4.34: vaishmyenaighrinye na, saapekshatvaat, tatha hi darshyati

‘He (the Lord) is the operative cause only in the creation of new beings; the material cause is constituted by the potentialities of the beings to be created. The being to be embodied requires nothing but an operative cause; it is its own potentiality which leads its being into that condition of being (which it is to occupy in the new creation).’ Potentiality here means karman.

Example 2:

Sudarshan Suri explains the concept with an example. Water falls same in a field having different quality of seeds. Seeds sprout and grow into different plants or even same plants of different yields.

Here, water i.e. God is common/general cause. Seeds i.e. Jeevatma’s karma being the particular cause. Thus, Bhagwat-kripa falls equally on all but we get results of sukham and dukham or bodies of devata or nara or gandharva as per our KARMA.

Uttar-Paksha:

2.1.35 :- na karmavibhaaditi chenna, anaaditvaadupapadyate chapyupalabhyate|

Both the Indivisual selves and karma are beginning-less. If we accept beginning of karma at some time, we would have to accept the creation of aatman too.

Let’s build some premises:

1. atmans were created and given karma as sport of God.
2. atmans are eternal, karma were given to them.
3. atmans were mukta and fell down due to their karma.
4. Both aatman and karma are anaadi i.e. beginningless.

1st Premise doesn’t hold good since aatmans can’t be created.

BG 13. 19:

प्रकृतिं पुरुषं चैव विद्ध्यनादी उभावपि।

विकारांश्च गुणांश्चैव विद्धि प्रकृतिसंभवान्।।13.20।।

प्रकृति और पुरुष — दोनोंको ही तुम अनादि समझो और विकारों तथा गुणोंको भी प्रकृतिसे ही उत्पन्न समझो। कार्य और करणके द्वारा होनेवाली क्रियाओंको उत्पन्न करनेमें प्रकृति हेतु कही जाती है और सुखदुःखोंके भोक्तापनमें पुरुष हेतु कहा जाता है।

Know that both Prakrti and the self (Purusa) are without beginning; know that all modifications and the attributes are born of Prakrti.

Swetaswar Upanishad 6.13 and  Kathopanishad. 5.13:

नित्यो नित्यानां चेतनश्चेतनानामेको बहूनां यो विदधाति कामान् ।

He is the eternal among the eternal and the intelligent among all that are intelligent. Though one, He grants the desires of the many.

aatman is eternal and Brahman is eternal.

2nd Premise  says that only aatman which is identical to Brahman existed in the beginning. Brahman taking upaadhi of maya got transformed into world of differences which is nothing but mithya. Thus, karma didn’t exist in the beginning.

सदेव सोम्येदमग्र आसीदेकमेवाद्वितीयम् । (Chhandogya Up. 6.2.1)

“In the beginning, O Somya (who is fit to drink the Soma juice (prepared in Soma yagnya), this universe was Being (Sat) alone, one only without a second. 

The theory of mithya has been criticized and refuted in detail by Sri Bhasyakaar in the very beginning using ‘Sapt-Vidha-anupapatti‘.  Brahman desired and created the universe out of his will.

सोऽकामयत। बहु स्यां प्रजायेयेति। (Tattriya 2.6.1)

He (the Self) wished, ‘ Let me be many, let me be born.’

So, if one says one part of all-powerful Brahman is under illusion, it brings dosha into Brahman. Moreover, if it got baddha on its will, it should be able to get released of sansaram on it will whenever it want.

In the beginning, the universe existed in subtle form devoid of name and form, incapable of being separately spoken.

So, when upanishads proclaims;

eko ha vai Narayano Aasit

It means brahman was present with it body i.e. chit and achit in unmanifest form.

Q: So, why don’t Upanishads says Brahman was present with chit and achit?

Ans: There is no need to say Flower is present with fragrance or Sun is present with rays. There is no need to say Devdatta has arrived with his shirt and jeans. It’s understood that Devadatta is associated with shirt and jeans.

Now, chit and achita are inseparable attributes of Brahman.

Brahma Sutra 1.1.2 (Creation of Universe)

3rd premise too doesn’t hold good. There can’t be any fall down of mukta-jeevatma as they are free of 3 gunas of Prakriti and resides in Suddha-sattva. They have their dharma-bhoot gyanam as infinity. Fall of jaya and vijaya is to be taken as just part of leela of Lord where some of his parshad becomes friends, some beccomes enemy, some parents etc. ViraRaghavacharya in his Bhagwatam Vyakhyanam mentions the event as of Leela-Vaikuntham and not the Tripaad Vibhuti.

Chhandogya describes mukta jeevatmas as ‘vijaro vimrityuh .. satyakaamah satyasankalpah’. i.e. devoid of old age, devoid of death, having all desires and will fulfilled.

So, falldown is not at all possible.

4th premise has to be accepted. as the above premises have failed. if we don’t accept both aatman and karma to be anaadi then it will give rise to rewards for what is not done and no rewards for what is done. why someone is born blind, someone rich, someone orphan; we would never be able to answer such questions. It would lead to conclusion that Brahman gave blindness, birth to rich family and thus would bring partiality dosha in brahman. Hence, it can’t be accepted.

सूर्याचन्द्रमसौधाता यथापूर्वमकल्पयत् । (MahaNarayanopanishad 5.7 0r 1.62)

Meaning: The creator creator created sun and moon as before (i.e. as per prior creation).

तद् ध इदम् तर्हि अव्याकृतम् आसीत् तन्नामरूपाभ्यामेव व्याक्रियतासौ नामाऽयमिदꣳरूप इति । (Brihadaranyak Upanishad 1.4.7)

Indeed it was undifferentiated. It has now differentiated by means of names and forms.

Katha Upanishad 2.18

न जायते म्रियते वा विपश्चिन्नायं कुतश्चिन्न बभूव कश्चित् ।

अजो नित्यः शाश्वतोऽयं पुराणो न हन्यते हन्यमाने शरीरे ।। 1.2.18 ।।

The intelligent Self is neither born nor does It die. It did not originate from anything, nor did anything originate form It. It is birthless, eternal, undecaying, and ancient. It is not injured even when the body is killed.

The idea is this: Creation has no first beginning. It is an eternal cyclic process of creation and dissolution of the universe. So the differentiation of Karma, Jiva and Isvara even before creation has to be accepted. Only in the creative cycle the differentiation becomes patent, and in the dissolved condition it remains latent.

Ramanuja concludes the argument by saying,

‘athah sarvavilakshaNathvA th sarvasakthithvAth leelaika prayOjanathvAth

kshEthrajnakarmAnug uNyEna vichithrasrshtiyOgA th brahmaiva jagathkAraNam.’

That is, Brahman alone is the cause of the world, because of being different from all, being all powerful, having sport as the sole purpose and created the world in accordance with the karma of the individual souls.

2.1. 36: SARVADHARMOPAPATTHESCHA

Since all the attributes essential for being the cause of the world are proved in Brahman which are shown as being absent in praDHAna or atoms, Brahman is the cause of the world of the sentient and the insentient. 

Some FAQ

Q 1. If God is an ocean of compassion, why does he expect his worship from us in lieu of giving us liberation?

Ans: That’s misconception that God orders us to worship him, nor does he expect anything from us to provide us liberation. All he is expect is our desire to get him. Desire itself is sufficient pre-requisite to get him. 

Dwelling always within, he strengthen  our faith and knowledge and thus we worship him as our aanandam. It’s not COMPULSION but rather for our own PLEASURE. No amount of worship can grant us liberation but only strong desire to get him can.

Q 2. Why does he wait for our desire too at all? Why can’t he provide moksham to one and all? Thus it’s concluded that Brahman is not merciful at all.

Ans: Had Brahman not been merciful, there would have been no creation. Out of his compassion only he creates again and again. Gives us body, senses, mind, intelligence; so that we perform for liberation. He has been doing it since time immemorial. There is nothing to gain or loose for him but just out of compassion he creates the universe as his sport.

No, He can’t provide moksham to us till we desire. Why so? Since we have knowledge. We are not insentient like table and Bricks. We have knowledge and have intelligence to pick a path. If we desire to enjoy worldly pleasures, he even allows. If we desire to get out of this, he propels us in this path from being within us as our antaryaami. 

In Varaha charama shloka, Bhagwaan assures that for saranagata jeevatmas, even last remebrance at the time of death is not required. As he remembers his Bhakta at the time of his death. He embraces the aatman as antaryaami aatman and leads it to ‘archiraagi maarg’ i.e. from 101th naadi to Sri vaikuntham.

In Ram charam shloka of Ramayana, Sri Ram proclaims that, “one who even for once approaches me and says I am yours, You are mine. I provide the final destination to that jeevatma”. Clearly, just desire is enough credential.

In Krishna Charam shloka, he explains the process of saranagati/Prapatti. Be free of the ego that we can reach him by power of our own bhakti, gyaan and karma. Accept his Kripa as only means to reach him. perform karma, Gyaan and Bhakti till death for pleasure of God and passing our time in good way. After the body perishes, he provides us final destination. Till death arrives, live with ‘Maha-Vishwas’ or complete faith that Krishna would definitely provide himself to me after the body ends. Till the body ends, I have to spend time in Good way.

Q 3: If Bhagwaan  is extremely loving to us, why are even his bhaktas suffering? Why can’t he remove all the karma of his devotees?

Ans: To a sarnagata, Bhagwaan removes all the Sanchit karma. But, we have to suffer the Prarbdh karma (the portion of sanchit karma given to us in this birth). One may ask why can’t he remove even that? First of all asking so is to ‘kritaghna’. He has removed all the sanchita karma, is providing liberation at the end of this birth without our eligibility. 

Secondly, if he removes even ‘prarbdha karma’ and provides liberation; he would be called partial to some set of people. Acharyas says that if Sarnagati is  perfect, even Prarbdha karma vanishes.

Bhagwaan gives some dukham to propel us further in path of his loving devotion and enjoy us even more and more. thus, when we start getting away from him and towards samsaram, he kicks us so that we realize and return to him.

Q 4: Why are even his bhaktas sometimes not able to reach him and get reborn?

Ans: This happens to those who are relying own his own i.e. practicing some upayam to reach him. That’s ahamkaram.

For Prapanna Jeevatmas, who have accepted God as means to reach God, there is no second birth.

प्रपत्ति (शरणागति)

Janmadyasya yatah/ (जन्माद्यस्य यतः)

Meaning: (Brahman is that) from which the origin, &c., of this (world proceed).

The previous sutra dicussed about enquiry into knowledge of Brahman after one realizes that fruits of work is transitory in nature and fruit of knowledge is eternal.

This sutra defines who the Brahman is.

Taittiriya Upanishad 3.1

भृगुर्वै वारुणिः। वरुणं पितरमुपससार। अधीहि भगवो ब्रह्मेति।

Meaning: Bhrgu, the well-known son of Varuna, approached his father Varuna with the (formal) reest, ‘ O revered sir, teach me Brahman. ’

तस्मा एतत्प्रोवाच। अन्नं प्राणं चक्षुः श्रोत्रं मनो वाचमिति।

Meaning: To him he (Varuna) siad this: ‘ Food, vital force, eye, ear, mind, speech – these are the aids to the knowledge of Brahman. ’

यतो वा इमानि भूतानि जायन्ते। येन जातानि जीवन्ति। यत्प्रयन्त्यभिसंविशन्ति। तद्विजिज्ञासस्व। तद्ब्रह्मेति।

Meaning: that from which all these beings take birth, that by which they live after being born and into which they enter after death. Crave to know that well. That is Brahman. ’

 

Purva-paksha or Objection:

It is not possible to gain a knowledge of Brahman from the characteristic marks stated in this passage. The attributes stated in that passage–viz. being that from which the world originates, and so on–do not properly indicate Brahman as for attributes being more than one, there arises possibility of more than one Brahman. Therefore Brahman can’t be defined at all; consequently the enquiry into Brahman is useless. If a man who knows nothing about cows, but wishes to know about them, is told ‘a cow is that which has either entire horns, or mutilated horns, or no horns,’ the mutally exclusive ideas of the possession of entire horns, and so on, raise in his mind the ideas of several individual cows, although the term ‘cow’ is one only; and in the same way we are led to the idea of several distinct Brahmans.

Uttar Paksha or Reply:

Brahman can be known on the basis of the origination, subsistence, and reabsorption of the world–these characteristics occupying the position of collateral marks. No objection can be raised against this view. Three processes sufficiently indicate Brahman as that entity which is their material (upadaan) and efficient (nimitta) cause and thus implies implies greatness (brihattva) and power of growth (brimhana)–this being the meaning of the root brimh (from which ‘Brahman’ is derived).

brimhyati, brumhyati iti brahma: That which is great and grows one who come to him equally great is Brahman.

More than one attribute don’t give rise to concept of more than one Brahman. when we say ‘Devadatta is of a dark complexion, is young, has reddish eyes,’ &c., we also make a statement as to several attributes, and yet we are understood to refer to one Devadatta only; similarly we understand in the case under discussion also that there is one Brahman only.

 

Three causes or kaaranas:

1. Nimitta kaarana (Effective cause)
2. Upaadaan kaaran (Material cause)
3. Sahkaari kaaran (instrumental cause)

In case of pot as result, earth is the material cause, Potter is the effective cause and wheel is the instrumental cause.

Take another example, in case of cloth, threads are material cause; weaver is the effective cause and equpments are the instrumental cause.

We can observe that while material cause (upaadaan kaaran) itself changes into the effect; the effective cause (nimitta kaaran) doesn’t undergo any change. It shapes the upaadaan kaaran via sahkaari kaaran into the effect/product.

In case of creation of universe, if universe is the effect; Brahman is both Upaadaan kaaran and Nimitta Kaaran. 

Chhandogya Upanishad 6.2.1 :

सदेव सोम्येदमग्र आसीदेकमेवाद्वितीयम् ।
तद्धैक आहुरसदेवेदमग्र आसीदेकमेवाद्वितीयं
तस्मादसतः सज्जायत ॥ ६.२.१॥

“O Somya (who is fit to drink the Soma juice (prepared in Soma yagnya)) the universe which you see now with manifold forms and names was not like this before its creation but was present subtle (difficult to distinguish) form of “Sat”.

तदैक्षत बहु स्यां प्रजायेयेति तत्तेजोऽसृजत तत्तेज
ऐक्षत बहु स्यां प्रजायेयेति तदपोऽसृजत ।

the “Sat” wished that “I become the multitudinous (expanded-StUla) chit and achit tatvas ie., the universe”. The “Sat” became many, as it wished. This is “Sat’s” first Sankalpam (Wish).

Aitereya Upanishad 1.1.1

आत्मा वा इदमेक एवाग्र आसीत्। नान्यत् किंचन मिषत्। स ईक्षत लोकान्नु सृजा इति।।1.1.1।।

In the beginning (all) this was verily the Atman alone. There was nothing else active. (Nothing else whatsoever living existed. There was no other thing that winked at all.) He thought: ` (now) verily I shall create the worlds. ‘

स इमाँल्लोकानसृजत।

He created these worlds|

Taittiriya Upanishad 2.6

सोऽकामयत। बहु स्यां प्रजायेयेति।

He (the Self) wished, ‘ Let me be many, let me be born.’

तत्सृष्ट्रा। तदेवानुप्राविशत्। तदनुप्रविश्य। सच्च त्यच्चाभवत्। निरुक्तं चानिरुक्तं च। निलयनं चानिलयनं च। विज्ञानं चाविज्ञानं च। सत्यं चानृतं च सत्यमभवत्। यदिदं किंच। यदिदं किंच। तत्सत्यमित्याचक्षते।

That (Brahman), having created (that), entered into that very thing. And having entered there, It became the formed and the formless, the defined and the undefined, the sustaining and the non-sustaining, the sentient and the insentient, the true and the untrue. Truth became all this that there is. They call that (Brahman) Truth.

असद्वा इदमग्र आसीत्। ततो वै सदजायत।

In the beginning all this was but the unmanifested/subtle (Brahman). From that emerged the manifested/gross.

Brihadaranyak 1.4.10; Maitri Upanishad 6.17

brahma va idam agra asit

In the beginning, there was only Brahma.

Mahopanishad, Narayana Upanishad:

eko ha vai nArAyaNa AsIt| na brhamA na ISAnah na Apah naagnishomi yau na eme dyAvA pRthvI na nakshatrANina sUryah na candramAh| 

Only nArAyaNa existed prior to creation. There was no Brahma, no Shiva (Ishana), no stars, moon, etc….”

The above passages confirm that Brahman is both upaadaan and nimitta kaaran of the universe. Since, in the beginning, there was only Brahman and it desired and became many. 

Doubt

Q: Brahman in indivisible, ‘nirvikaar’ i.e. beyond any taints. So how can Brahman transform into many? How can Brahman be transformed into world full of evils? How can Brahman who is not tainted with evil creates the universe full of pain and pleasures.

Ans:

The Brahman is declared to be distinct from indivisual self in series of sruti and smriti passages. The Brahman is superior than and distinct from the indivisual self, who experiances distress and sorrow.

Here are the quotations:

 Is Vedas mutually contradictory?

Madhyandiniya Brahman, Satpath Brahman and Antaryaami Brahman states that Brahman has for its body the indivisual selves and he is their inner self.

Also, Subalopanishad:

esha sarva-bhUtAntarAtmA apahatapApmA divyo deva: eko nArAyaNa:

एष सर्वभूतान्तरात्मा अपहृतपाप्मा दिव्यो देव एको नारायणः|

Narayana Upanishad:

• यच किञ्चिज्जगत्यस्मिन् दृश्यते श्रूयतेऽपि वा ।

         अन्तर्बहिश्च तत्सर्वं व्याप्य नारायणः स्थितः ॥

Ramayana, Yuddha kand

जगत् सर्वं शरीरं ते

Vishnu Puran 1.22.38: Whoever is created for its generation by an agent, it forms body of Hari.

1. यः पृथिव्यां तिष्ठन्। पृथिव्या अन्तरो यं पृथिवी न वेद यस्य पृथिवी शरीरं यः पृथिवीमन्तरो यमयति स त आत्मान्तर्याम्यमृतः – {Satpatha Brahman 14.6.7.[7]}

2. य आत्मनि तिष्ठन् आत्मनोऽन्तरो यमात्मा न वेद यस्यात्मा शरीरं य आत्मानमन्तरो यमयति स त आत्मान्तर्याम्यमृतः – {Satpath Brahman 14.6.7.[30]}                                                     Meaning: He who, dwelling in the self is within the self, whom the self does not know, whose body the self is, and who controls the self from within, He is your Inner Controller and Immortal Self’

3. यः सर्वेषु भूतेषु तिष्ठन्सर्वेभ्यो भूतेभ्योऽन्तरो यं सर्वाणि भूतानि न विदुः। यस्य सर्वाणि भूतानि शरीरं यः सर्वाणि भूतायन्तरो यमयति। एष त आत्मान्तर्याम्यमृतः(BrihadaAranyak Upanishad 3।7।15)

Meaning: He who, dwelling in all beings, is within all beings, whom all beings do not know, whose body all beings are, who controls all beings from within, is your Inner Controller, immortal Self.

Though the world is full of evils, Brahman is not tainted with evils of the effect as good and bad attributes are restricted to body of the Brahman. The faults are attached to the body, don’t touch the self i.e. Brahman.

Upanishads calls Brahman with the names of ‘aatma’; ‘sat’; ‘self’ since Brahman is the antaryaami aatma of each aatma and thus having all the aatma as his body.

कार्यावस्थं कारणावस्थं च ब्रह्म प्रत्यगात्मशरीरकतया तदात्मभूतमिति|

In both state of cause and effect i.e. both during deluge and creation, indivisual aatmas remains body of the Brahman.

सर्वदा चित अचित वस्तुशरीरकतया तदात्मभूतमेव ब्रह्म| कदाचित अविभक्तनामरूप चिदचिद्वस्तुशरीरं तत्कारणावस्थम्| कदाचित विभक्तनामरूप चिदचिद्वस्तुशरीरं तत्कार्यावस्थं ब्रह्म| सर्वदा चित अचित वस्तुशरीरकतया तत विशिष्टत्वेऽपि ब्रह्मणः|

The Brahman has always for his body all the sentient (aatma) and non-sentient (prakriti) beings and he is the self of those beings. In the state of cause (Deluge); Brahman has its body consituting the sentient and non-sentient beings without distinct names and forms.  In the stage of effect, Brahman has as it’s body sentient and non-sentient beings with distinct names and forms.

Brahman doesn’t undergo any change but the sentient and non-sentient beings which forms the body of the Brahman, do undergo changes and are the seat of evils.

Thus, there is expansion and contraction of the body of the brahman. In the beginning i.e. at the time of deluge, remained only one having as its body all the sentient and non-sentient beings in subtle form (sukshma or unmanifest or asat).

तदैक्षत बहु स्यां प्रजायेयेति (chhandogya 6.2.1)

It thought, may I become many and be born.

It thought of becoming many by assuming a gross form, that has distinct name and form. Thus, Brahman expands its body in gross form, providing name and form to the aatmas.

As per Advait

Before creation, everything remains subtle. After creation, difference between them is produced by ignorance or association with limiting conditions (Upaadhi). They too accept the difference to be beginningless but once knowledge of oneness comes, ignorance due to upaadhis disappers and one becomes jeevan-mukta.

Refutation:

In Advait, Brahman becomes ignorant and is associated with limiting conditions. This is opposed to what stated in sruti and smriti.

What’s this upaadhi which is able to cover sarv-shaktimaan Brahman? If it’s same as Brahman (as everything is considered Brahman), then Brahman would never be liberated since brahman is restricting Brahman from becoming Brahman. If Upaadhi is different from Brahman, then advait vanishes and it becomes dvait i.e. Brahma and Upaadhi. If Upaadhi is neither Brahma, nor different from brahma; then does it exist at all? A non-existent thing has been able to bound the Brahman?

Finally, advait leads to the conclusion that the creation is illusion. This again is contradictory to sruti vakya which says brahman desired and created the universe. Now, can Brahman desire for something to be created and it turns out to be illusion?

AS per Vishistadvait:

Vishnu Puran 1.22.20:

 

Vishnu Puran 1.22.38:

Vishnu Puran 1.22.56

Similarly, Brahman remains nirvikaar and it’s body gets manifested into the world. Chit and Achit are attributes to Brahman just like light to fire or fragnance to flower. Thus, chit and achit qualifies the Brahman. That qualified brahman or Vishishta Brahman is only tattva (ekameva adwitiya). The Brahman vishist by aatmas and Prakriti.

So, when upanishads proclaims;

eko ha vai Narayano Aasit

It means brahman was present with it body i.e. chit and achit in unmanifest form.

Q: So, why don’t Upanishads says Brahman was present with chit and achit?

Ans: There is no need to say Flower is present with fragrance or Sun is present with rays. There is no need to say Devdatta has arrived with his shirt and jeans. It’s understood that Devadatta is associated with shirt and jeans.

Now, chit and achita are inseparable attributes of Brahman.

If we don’t accept this, we would have to accept that aatman were created by brahman during creation (As per Vallabhacharya) for the enjoyment of Brahman which again contradicts shastra pramana and brings evils in the brahman.

Examples to Understand:

1. Dancing peacock.
2. Spider emitting web from its belly and again consuming it.
3. water waves rising high and gets unmanifested again.

Here, if we assume feathers to be prakriti and the eyes in the features to be aatmas and peacock to brahman; it represents creation process in ideal way. In Creation, peacock looks at cloud becomes happy and dances. Thus, the features opens up. Similarly, Brahman Sriman Narayan when watches mahalakshmi, he becomes full of joy and creates the universe by expanding it’s body and providing name and form to them.

लोकवत्तु लीला कैवल्यम्

The creation of universe is just a play for the Brahman but in this divine play, aatmas gets chance to clear off its karma and enter leela vibhuti.

 

Upaadaan kaaran:

चेतन-अचेतन विशिष्ट ब्रह्म, उपादान कारणं।

सूक्ष्म चेतन अचेतन वस्तु विशिष्ट ब्रह्म जगत-करणं।

स्थूल चेतन अचेतन वस्तु विशिष्ट ब्रह्म जगतकारी।।

chit achit vishisht Brahma is the material cause. But we say brahman to be matrial cause since it is the antaryaami aatma of entire aatmas and prakriti and supports controls and holds them, thus they being his body. In regular conversations too, we call aatman by the name of the body.

Nimitta kaaran:

संकल्प विशिष्ट ब्रह्म एव निमित्त कारणं

Brahman vishist by his will power is the effective cause. Just will of the lord is sufficient for creation since him being satyakaam, satyasankalpa.

Instrumental cause

ज्ञान शक्ति विशिष्ट ब्रह्म एव सहकारी कारणं

Brahman Vishisht by knowledge and power is the instrumental cause. Actually, knowledge and power of Brahman is the instrumental cause, but we say brahman to be sahkaari kaaran since they are attributes of brahman. In regukar practice too, we don’t praize the qualities of a person which gave good lecture, but we praise the person possessing those qualities.

    अभिन्न निमित्तोपादानसहकारी कारण ब्रह्म’

 

In the circles of intenet scholars, one can study various claims that avtaar-vaad is Puranic concept and none of the avtars are mentioned in Vedas. Another claims is that Vedic Gods are different from Puranic Gods which are worshipped today.

The truth is far away from their claims. All the traditional Vedic schools and ancient Vedic commentators including Sayan, Yaksha, Bhatta Bhaskar, Kumaril bhatta, Madhava, Ramanuja etc. have given us a treasure of meaningful commentries on Vedas. Certainly, with ovious motives of defaming Hindu culture and spreading Christian missionaries, foreigners wrote number of translations and commentries on Vedas. Their knowledge of Vedic grammer, Nyaay and meemansha remains questionable.

 

Vedas declare Avtaar-vaad in very popular verse from Yajur Veda 31.19:

//अजायमानो बहुधा विजायते,स ऊ श्रेयान् भवति जयमानः//

Meaning: These are the two sentences from vedas. First one says one who is birthless takes birth while second one says with every birth His fame or greatness increases.

Even Dayanand Saraswati in his yajurved Bhasya translates the verse in similar way only.

Vedas have mentioned several of the incarnations of Vishnu. Let’s take a look at some of them in the first part of our article:

1. Trivikram (Vamana) avtaar: 

After Indra lost all it’s wealth, on his request Vishnu took the incarnation of a dwarf brahmin and measured the entire universe in 3 steps. This story is mentioned multiple times in Vedas e.g.  Rig Veda 1.22; 7.99; 7.100 Atharv-Veda 7.26.

Let’s take Rig-Veda 1.22:

Rig 1.22

16. The Gods be gracious unto us even from the place whence Viṣṇu strode
Through the seven regions of the earth!
17. Through all this world strode Viṣṇu; thrice his foot he planted, and the whole
Was gathered in his footstep’s dust.
18. Viṣṇu, the Guardian, he whom none deceiveth, made three steps; thenceforth
Establishing his high decrees.
19 . Look ye on Viṣṇu’s works, whereby the Friend of Indra, close-allied,
Hath let his holy ways be seen.
20. The princes evermore behold that loftiest place where Viṣṇu is,
Laid as it were an eye in heaven.
21. This, Viṣṇu’s station most sublime, the singers, ever vigilant,
Lovers of holy song, light up.

Here is the Sayan Bhasya where is quotes Nirukta too:

 

Here, Vishnu is said as close friend of Indra. Sayan comments it can be traced to Rig 10.113. 1-12:

http://www.sacred-texts.com/hin/rigveda/rv10113.htm

Here, The story is mentioned how Indra killed tvasta (guru of devas) and Vishnu helped Indra to kill Vritasur. This too, is indirect reference to Trivikram avtar.

    2) Matsya avtaar:

Satpath Brahman 1.8.1 mentions Matsya avtaar of Vishnu. Again, the story here is similar to that in the Purans.

I, 8, 1. Eighth Adhyâya. First Brâhma

1.8.1.1 When he was washing himself, a fish came into his hands.

1.8.1.4. It soon became a ghasha (a large fish); for that grows largest (of all fish)

1.8.1.4 when the flood has risen thou shalt enter into the ship, and I will save thee from it.’

1.8.1.5 when the flood had risen, he entered into the ship. The fish then swam up to him, and to its horn he tied the rope of the ship, and by that means he passed swiftly up to yonder northern mountain.

Vishnu instructed Manu to save the world by taking their subtle form in ship, which was protected by Matsya avtaar of Bhagwaan Vishnu.

 

   3. Kurma avtaar 

In the Satpath Brahman 7.5.1; the Kurma avtaar is mentioned.

VII, 5, 1. Fifth Adhyâya. First Brâhma

Also, in Taittriya Aranyak 1.23.3; the the story of Kurma avtaar is elaborated.

let’s have a look at both of them:

1. Satpath Brahman 7.5.1

7.5.1.5. And as to its being called ‘kûrma’ (tortoise);Pragâpati, having assumed that form, created living beings. Now what he created, he made; and inasmuch as he made (kar), he is (called) ‘kûrma;’ and ‘kûrma’ being (the same as) ‘kasyapa’ (a tortoise), therefore all creatures are said to be descended from Kasyapa.

here, Prajapati is said to take the form of Tortoise or KURMA. Who is Prajapati here?

1. Brahma is called Prajapati.
2. kashyap is one the Prajapatis appointed by Brahma
3. As per Brahma-Sutra; whenever any common noun is mentioned as jagat-karanam; it is addressed for brahman only.

Here, The prajapati is said to be one from whom all creatures descend.

7:5:1:1 that (tortoise) thus is these worlds.

7:5:1:7 the tortoise (kûrma) is the breath, for the breath makes (kar) all these creatures:

2. Taittriya Aranyak 1.23.3 of Krishna-Yajurved

Link: http://www.sanskritweb.net/yajur…

http://www.sanskritweb.net/yajur…

Meaning: From skin water of Brahma, Kurma was born. Brahma claimed Kurma, “You are born from me”. Kurma denied this. He corrrected Brahma by saying that he existed earlier. Kurma then showed his VISHWA-ROOP.

THOUSANDS HEADS, THOUSAND EYES, THOUSAND FEETS.

(MEANING: His head is everywhere, his eyes are everywhere, his legs are everywhere).

Sayan Bhasya on the verses:

Sayan clealy meantions it as ‘kurma’ avtaar of Vishnu, the parmatma.

 

In next articles, we would look into other avtaars:

Furthur, Varaha avtaar too is mentioned

VISHNU’S UNPARALLED SUPREMACY is the verdict of Vedas without any second thought. All the devtas like Indra are subservient to him.

It’s a very common misconception that Vedas support polytheistic worship of devatas. Can there be Airs? No. Similarly, there can be only one God. Vedas declare that God is all-pervading. He is everywhere and in everytime. He is inside every aatman and outside too.

Q: Most of the mantras are dedicated to Indra, so Indra is greatest and Vishnu, Rudra are minor diety in Vedas.

Ans: This is height of ignorance. Does mentioning more number of times makes someone greatest? Suppose there are two persons. I tell one person 10,000 times, “You are great”. Then I move to 2nd person and tell, “You are greatest. Everyone merge from you. Your abode is the goal of seekers”. Now, common sense would say whom I want to say greatest.

For, though Vishnu is cosmic in nature, he dwells (jivase) in each being as its essence, spirit and strength (RV 1.155.04)

 

YAJUR VEDA 31.22

MEANING: Sri and lakshmi are your wives.

Meaning explained by Ramanuj: Here 2nd cha is used for Bhu devi and 3rd cha is for Nila devi.

i.e. Sri who is Lakshmi and Bhu are your wives, so is Nila.

What’s the reason behind saying so?

Sri-Sukt, Bhu-Sukta, Nila-Sukta of Vedas; all the three suktas have words VISHNU-PATNI in them. In fact Nila-Sukta is called Vishnu-patni Sukta

Similarly,

Tattriya Aranyaka (3.12,13)

hrīśca’ te lakṣmīśca patnyau” |

Hri (Bhu) and Lakshmi are your wives.

 

Let’s take some pramanas:

1. Aitareya Brahmana 1.1.1 –

agnirvai devanamavamo vishnuh paramah tadantara sarva devatah

“Agni is the lowest and Vishnu is the highest among devas. All other gods occupy positions that are in between.”

Futhur, It is said the Devas derive their ower (shakthi), pervasion (vyapthi) and position (pada) from Vishnu, as he is the very source of all gods. He is the Supreme God

Let’s see the Sayan’s commentry on the verse:

//devaanpeshyaagneh praathmyam vishno ati uttamam cha yuktam| ‘tadantaren’ tayoh prathamottamaragnaah vishnormadhye tatmattvam …… ‘anyaah’ indrvaadayah ‘sarvaah’ pradhaan devataah vartante| ………..rakshakvatavasthitaan agnaan vishnuh prashastavityarthah//

Meaning:

Agni is the ‘prathama’/first devata; Vishnu is the ‘atyuttama’/foremost devata; In between both of them comes Indra, vayu and other pradhaan devataas. Even for the agni and other devatas; only Vishnu is the protector.

Agneh prathaman: Agni is the first

Vishnoh uttamatvam: Vishnu is foremost

TadantareNa: In between

Sarvapratipaadayah…indrvaayavaadi devataaha vartante: All other devatas headed by Indra and vayu come in between these two. Lowest/first being Agni.

tasmaat sarvadevata mubhayato rakshakvat avasthita..vishnu: All other devatas (Indra, Som, Vayu etc) are important but only Vishnu is the protector (rakshaka).

rakshakvatavasthitaan agnaan vishnuh : even other devataas including Agni, only Vishnu is tha protector/ rakshaka.

prashatavityarthah: That’s the meaning of the sruti.

Undoubtably, Vedas place Vishnu to be supreme and protector of all devatas headed by INDRA and VAYU. Vishnu is the only protector of all the devas.

 

2.

Aitareya Brahmana (1.30.19)

devanam dvarapah, Vishnu mukhah vai devaha

3.

Aitareya Brahmanas 1.15.4; Taittiriya Brahman 2.1.83

yajno vai Vishnuhuh:

http://titus.uni-frankfurt.de/te…

All yajnas are offering to Vishnu only. Vishnu is the Yajna Purusha.

Taittriya Brahmana 3.1.6.7 says, “He is the protector and preserver of the yajna. He is the Yajna pathi(master of yajna) whom all the sacrifices are meant to please“.

Thus, Vishnu is Yajna, Vishnu is the protector of yajna and Vishnu is the goal of the Yajna. 

4.

Taittiriya Samhita 5.5.1 –

aniravamo devatAnAM viShNuH paramaH

Vishnu is the supreme amongst devatas.

 

5. Satpath Brahmana 14.1.1.5:

tadviṣṇuḥ prathamaḥ prāpa sa devānāṃ śreṣṭho’bhavattasmādāhurviṣṇurdevānāṃ śreṣṭha

Vishnu as the best and the foremost (sresta) among all the gods.

4. The verses of Rig Veda 1.154 is called Vishnu Sukta(RV 1.154) . The first six riks of Vishnu Sukta (RV 1.154) revealed to sage Medhaatithi son of sage Kanva is the first Sukta in Rig Veda to be addressed entirely to Vishnu.

The Sukta states that Vishnu is the very source of all gods and the savior of all existence. 

Yaska_charya explains, the term Vishnu is derived from the root “vishair” which brings forth the sense of pervasion (paryaptha). Vishnu literally means that which pervades (vyapad vishnuhuh). He explains, the essence of the term Vishnu is its brilliance, universal pervasion and omnipresence. That essential nature of Vishnu is brought forth through several expressions: Vishnu is ‘Vishnu vishateh ‘ one who enters everywhere; he is veveshti vyapnoti vishvam yah, the one who enters and covers the whole universe, or is omnipresent; and ‘yad vishito bhavati tad vishnurbhavati, that which is free from fetters and bondages is Vishnu.’ In other words, Vishnu is not limited by space, time or substance.

The Vishnu Sukta thus elevates Vishnu to sublime heights and regards him as the omnipresent dimension of the Supreme Lord.

http://www.sacred-texts.com/hin/rigveda/rv01154.htm

 

Sayan Bhasya for Vishnu-Sookta:

Meaning: Vishnu is the all pervading Parmeshwar. His abode is most sublime and place of non-extincting pleasure. On achieving that abode of Vishnu, one doesn’t return. Here ‘hii’ word means that Vishnu is glorified in Sruti, Smriti and Purans.

सर्व श्रुति स्मृति पुरानादि प्रसिद्धद्योतानार्थ: – Famous and well depicted in Shruti, smriti and Purans.

Poor logic of opponents that Vishnu here is not Lakshmipati, 4 armed Vishnu is rubbed aside by Sayana bhasya.

Meaning: ‘Gaavah’ is interpreted by Nirukta as ‘rays’. ‘vrishah’ means having all the desire fulfilled. Such is the supreme abode of Vishnu which is glorified in Vedas and Purans. Vishnu’s abode is effulgent, light emitting and people have all their desires fulfilled.

 

5.

Rig Veda 1.155.6

caturbhiḥ sākaṃ navatiṃ ca nāmabhiś cakraṃ na vṛttaṃ vyatīṃr avīvipat |
bṛhaccharīro vimimāna ṛkvabhir yuvākumāraḥ praty ety āhavam

Vishnu set in motion the wheel of time (kaala chakra), consisting ninety-four elements : Samvathsara (year-1);Aayana (Half-year: 2);Ritu (seasons -5);Maasa (months-12); Paksha (fortnights-24);Aho-ratri (solar days-30);Yama( roughly hours or parts of the day- 8); and Lagnas in each day(12).

The chakra in the hands of Vishnu is also regarded as the solar splendor (RV 5-63-4). It also denotes the cyclical nature of time (sūryo jyotiś carati citram āyudham).

With the identification of Vishnu with Surya, Vishnu is hailed as the soul (atman) of the universe. The virtues and powers of Surya merged with that of Vishnu.

https://sreenivasaraos.com/tag/rug-veda/

6.

Rig-Veda 1.156.5:

A yo vivAya sachathAya daivya indrAya viShNuH sukR^ite sukR^ittaraH |
vedhA ajinvat triShadhastha AryaM R^itasya bhAge yajamAnamAbhajat.h ||

Indra, who does auspicious deeds, has Vishnu, who does exceedingly
auspicious acts, as his highest Lord (indrAya daivya). He (Vishnu) is
the sustainer and nourishes (these 3 worlds). He, who lives in the 3
places such as shvetadvIpa, in his vAmAna form protected the
ashvamedha yaj~na performed by his elder brother Indra and created
objects of pleasure for Indra, and secured a part of the yaj~naphala
for Indra.

A Brief proof of Taaratamya as given in RgbhAShya

7.

As per Rig Veda 7.99; Vishnu is declared highest by the known and he created both the world (Heaven and mortal) and other devtas:

1. MEN come not nigh thy majesty who growest beyond all bound and measure with thy body.
Both thy two regions of the earth, O Viṣṇu, we know: thou God, knowest the highest also.
2 None who is born or being born, God Viṣṇu, hath reached the utmost limit of thy grandeur.
The vast high vault of heaven hast thou supported, and fixed earth’s eastern pinnacle securely.
3 Both these worlds, Viṣṇu, hast thou stayed asunder, and firmly fixed the earth with pegs around it.
4 Ye have made spacious room for sacrificing by generating Sūrya, Dawn, and Agni.
O Heroes, ye have conquered in your battles even the bull-jawed Dāsa’s wiles and magic.
5 Ye have destroyed, thou, Indra, and thou Viṣṇu, Śambara’s nine-and-ninety fenced castles.
6 This is the lofty hymn of praise, exalting the Lords of Mighty Stride, the strong and lofty.
I laud you in the solemn synods, Viṣṇu: pour ye food on us in our camps, O Indra.

http://www.sacred-texts.com/hin/…

 

8.

Rig Veda 1. 22.20

//tad vishnoh paramam padam, sada pasyanti suryah//

Here, Vishnu’s abode is said to be most sublime. Common sense says that one, whose is abode is most sublime, he is the supreme.

SAYAN-BHASYA

Meaning: Sayan says, “ The most famous, highest above (परमम् उत्कृष्टं) abode of Vishnu is always meditated by Wise Rishis. (सूरयः विद्वांस ऋषि) Suri here means Vidwan rishis.

Griffith’s translation:

19 Look ye on Viṣṇu’s works, whereby the Friend of Indra, close-allied,
Hath let his holy ways be seen.
20 The princes evermore behold that loftiest place where Viṣṇu is,
Laid as it were an eye in heaven.
21 This, Vishnu’s station most sublime, the singers, ever vigilant,
Lovers of holy song, light up.

HYMN XXII. Aśvins and Others

 

Here, Vishnu’s Parampadam is described as place of long horned cows

RV_1,154.06a tā vāṃ vāstūny uśmasi gamadhyai yatra gāvo bhūriśṛṅgā ayāsaḥ |
RV_1,154.06c atrāha tad urugāyasya vṛṣṇaḥ paramam padam ava bhāti bhūri ||

5 May I attain to that his well-loved mansion where men devoted to the Gods are happy.
For there springs, close akin to the Wide-Strider, the well of meath in Viṣṇu’s highest footstep.
6 Fain would we go unto your dwelling-places where there are many-horned and nimble oxen,
For mightily, there, shineth down upon us the widely-striding Bull’s sublimest mansion.

HYMN CLIV. Viṣṇu

7.

According to Bṛhadāraṇyaka Upaniṣad 1.4.11, “Indra” and “Rudra” are one of the kṣatriya devatas projected forth by Brahman.

ब्रह्म वा इदमग्र आसीदेकमेव । तदेकँ सन्न व्यभवत् तच्छ्रेयो
रूपमत्यसृजत क्षत्रं यान्येतानि देवत्रा क्षत्राणीन्द्रो वरुणः सोमो
रुद्रः पर्जन्यो यमो मृत्युरीशान इति । तस्मात्क्षत्रात्परं नास्ति
तस्माद्ब्राह्मणः क्षत्रियमधस्तादुपास्ते राजसूये । क्षत्र एव तद्यशो
दधाति सैषा क्षत्रस्य योनिर्यद्ब्रह्म । तस्माद्यद्यपि राजा परमतां
गच्छति ब्रह्मैवान्तत उपनिश्रयति स्वां योनिम् । य उ एनँ हिनस्ति
स्वाँ स योनिमृच्छति । स पापीयान्भवति यथा श्रेयाँसँ
हिँसित्वा ॥ बृ.उ. १.४.११ ॥

Meaning:

In the beginning this (the Kṣatriya and other castes) was indeed Brahman, one only. Being one, he did not flourish. He specially projected an excellent form, the Kṣatriya – those who are Kṣatriyas among the gods: Indra, Varuṇa, the moon, Rudra, Parjanya, Yama, Death, and Īśāna. Therefore there is none higher than the Kṣatriya. Hence the Brāhmaṇa worships the Kṣatriya from a lower position in the Rājasūya sacrifice. He imparts that glory to the Kṣatriya. The Brāhmaṇa is the source of the Kṣatriya. Therefore, although the king attains supremacy (in the sacrifice), at the end of it he resorts to the Brāhmaṇa, his source. He who slights the Brāhmaṇa, strikes at his own source. He becomes more wicked, as one is by slighting one’s superior.” (Bṛhadāraṇyaka Upaniṣad 1.4.11) [translated by Swami Madhavananda]

 

Vishnu superior to Rudra:

Vishnu is described as one who gave ‘Rudriyam’ to Rudra:

“asya devasya mīḷhuṣo vayā viṣṇoreṣasya prabhṛthe havirbhiḥ |
vide hi rudro rudriyaṃ mahitvaṃ yāsiṣṭaṃ vartiraśvināvirāvat |” (Rig Veda 7.40.5)

अस्य देवस्य मीळ्हुषो वया विष्णोरेषस्य परभ्र्थे हविर्भिः |

विदे हि रुद्रो रुद्रियं महित्वं यासिष्टं वर्तिरश्विनाविरावत ||

Meaning:

“With offerings I propitiate the branches of this swift-moving God, the bounteous Viṣṇu. Hence Rudra gained his Rudra-strength“.

 

Furthur, a verse has been popularised by wrongly translating with use of poor grammer. Here, we are providing the correct translation:

(Rig Veda 9.96.5)

somaH pavate janitA matInAM janitA divo janitA pR^ithivyAH |

janitAgnerjanitA sUryasya janitendrasya janitota viShNoH ||

Meaning:

The Lord who is like nectar on account of his auspicious attributes (sOmaH), purifies (as) the producer of intellect in the wise, the producer of in srI vaikunta (diva), the producer of (bliss for the mummukshus like prahlAda) in samsAra mandalaM (pRithvi), the producer (ie, the cause of glory to) Agnideva, the producer (cause of glory to) Suryadeva, the producer (ie, the cause of glory to) Indradeva, the producer (ie, from whom is manifested) vishNu deva.

Remember, Somah is one the names of Vishnu as been interpreted by all the commentators including Shankar as Vishnu having divine nectar of auspicious qualities.

Poor people translating SOMAH as (Sa+ Umaa) becomes joke-worthy.

Vishnu superior to Surya:

Madhyandini Brahman of yajurVed 3.7.9

य आदित्ये तिष्ठन्। आदित्यादन्तरो यमादित्यो न वेद यस्यादित्यः शरीरं य आदित्यमन्तरो यमयति स त आत्मान्तर्याम्यमृतः

Meaning: He who is dwelling in the SUN, is within the SUN, whom Sun doesn’t know, whose body is the SUN, Who internally rules the Sun.

Quite clearly, Brahman is one who rules Surya, being inside Surya. So, Surya can’t be Brahman.

All the names belongs to Vishnu

Vedas declare that Indra, Mitra, and all other names are names of Brahman.

Rig Veda 1.164.46

इन्द्रं मित्रं वरुणमग्निमाहुरथो दिव्यः स सुपर्णो गरुत्मान् ।

एकं सद् विप्रा बहुधा वदन्त्यग्निं यमं मातरिश्वानमाहुः ॥ ऋ.वे. १.१६४.४६ ॥

“They have styled him, Indra, Mitra, Varuṇa, Agni, and he is the celestial, well-winged Garutmat, for learned priests call one by many name as they speak of Agni, Yama, Mataṛṣvan.” (Ṛg Veda Saṃhitā 1.164.46)

And, Brahman is their name giving father:

Brahman who has all these names is the give of names to the other devas:

Rig Veda 10.82.3

यो नः पिता जनिता यो विधाता धामानि वेद भुवनानिविश्वा ।

यो देवानां नामधा एक एव तं सम्प्रश्नम्भुवना यन्त्यन्या ॥ ऋ.वे. १०.८२.३ ॥

“He Who is our preserver, our parent, the creator (of all), Who knows our abodes (and knows) all beings, Who is the name-giver of the gods – He is one; other beings come to Him to inquire.” (Ṛg Veda Saṃhitā 10.82.3) [translated by H.H. Wilson/Ravi Prakash Arya/K.L. Joshi according to Bhāṣya of Sāyaṇācārya]

In his bhāṣya, Sāyaṇācārya says that the other devas come to Him to inquire about their specific duties.

 

Vishnu as antaryaami of all the devatas and all the bhutas:

Satpatha Brahmana

योऽग्नौ तिष्ठन्। अग्नेरन्तरो यमग्निर्न वेद यस्याग्निः शरीरं योऽग्निमन्तरो यमयति स त आत्मान्तर्याम्यमृतः – १४.६.७.[९]

य आकाशे तिष्ठन्। आकाशादन्तरो यमाकाशो न वेद यस्याकाशः शरीरं य आकाशमन्तरो यमयति स त आत्मान्तर्याम्यमृतः – १४.६.७.[१०]

यो वायौ तिष्ठन्। वायोरन्तरो यं वायुर्न वेद यस्य वायुः शरीरं यो वायुमन्तरो यमयति स त आत्मान्तर्याम्यमृतः – १४.६.७.[११]

य आदित्ये तिष्ठन्। आदित्यादन्तरो यमादित्यो न वेद यस्यादित्यः शरीरं य आदित्यमन्तरो यमयति स त आत्मान्तर्याम्यमृतः – १४.६.७.[१२]

यश्चन्द्रतारके तिष्ठन्। चन्द्रतारकादन्तरो यं चन्द्रतारकं न वेद यस्य चन्द्रतारकं शरीरं यश्चन्द्रतारकमन्तरो यमयति स त आत्मान्तर्याम्यमृतः – १४.६.७.[१३]

Meaning: He who, dwelling in the Agni is within the self, whom the self does not know, whose body the self is, and who controls the self from within, He is your Inner Controller and Immortal Self’. (14.6.7.9)

He who, dwelling in the Vayu is within the self, whom the self does not know, whose body the self is, and who controls the self from within, He is your Inner Controller and Immortal Self’ (14.6.7.9)

He who, dwelling in the Aditya is within the self, whom the self does not know, whose body the self is, and who controls the self from within, He is your Inner Controller and Immortal Self (14.6.7.9)

He who, dwelling in the Indra is within the self, whom the self does not know, whose body the self is, and who controls the self from within, He is your Inner Controller and Immortal Self’’ (14.6.7.9)

शतपथब्राह्मणम्/काण्डम् १४/अध्यायः ६/ब्राह्मणम् ०७