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

BG 9.25

यान्ति देवव्रता देवान् पितृ़न्यान्ति पितृव्रताः।

भूतानि यान्ति भूतेज्या यान्ति मद्याजिनोऽपि माम्।। BG 9.25।।

Sanskrit Commentary By Sri Shankaracharya
।।9.25।। –,यान्ति गच्छन्ति देवव्रताः देवेषु व्रतं नियमो भक्तिश्च येषां ते देवव्रताः देवान् यान्ति। पितृ़न् अग्निष्वात्तादीन् यान्ति पितृव्रताः श्राद्धादिक्रियापराः पितृभक्ताः। भूतानि विनायकमातृगणचतुर्भगिन्यादीनि यान्ति भूतेज्याः भूतानां पूजकाः। यान्ति मद्याजिनः मद्यजनशीलाः वैष्णवाः मामेव यान्ति। समाने अपि आयासे मामेव न भजन्ते अज्ञानात्? तेन ते अल्पफलभाजः भवन्ति इत्यर्थः।।न केवलं मद्भक्तानाम् अनावृत्तिलक्षणम् अनन्तफलम्? सुखाराधनश्च अहम्। कथम् –,

Deva worshippers attain devaas, Pitru worshippers attain Pitrus, worshippers of bhutaas attain vinayaka, Maatrugana, Chaturbhagini etc. bhutaas. Worshippers of me, the vaishnavas attain me alone. Worshippers of others, though the efforts being same, because of ignorance of the fact that I am the swami of all yagyas, do not attain me. Hence they get meagre fruits only .This is the meaning.

Adi Shankara here who says those who don’t worship him exclusively, attain lesser results. The Worshippers of Vishnu attain highest.

BG 7.21

यो यो यां यां तनुं भक्तः श्रद्धयार्चितुमिच्छति।

तस्य तस्याचलां श्रद्धां तामेव विदधाम्यहम्।।7.21।।

Translation: Whichever devotee seeks to worship with faith whatever form, I make that very faith steadfast.

Sanskrit Commentary By Sri Shankaracharya
।यः यः कामी यां यां देवतातनुं श्रद्धया संयुक्तः भक्तश्च सन् अर्चितुंपूजयितुम् इच्छति तस्य तस्य कामिनः अचलां स्थिरां श्रद्धां तामेव विदधामिस्थिरीकरोमि।।ययैव पूर्वं प्रवृत्तः स्वभावतो यः यां देवतातनुं श्रद्धया अर्चितुम् इच्छति

1.
In Diwali special publication of” Ananda vikatan” weekly magazine in the year 1971, an article appeared in which it was written that Sri Adi Shankaracharya established “shan matam”, i.e. worship of six Dieties meaning by resorting to any one of them one can realise the ultimate truth. Accordingly, one can worship Ganapati (Gaanaapatyam), kaartikeya (kaumaaram), Shiva (shaivam), Shakti (Shaktam), Vishnu (Vaishnavism) & Sun (Sauram).
Sri Krishna swamy Iyengar, author of monthly magazine “Srivaishnava sudarsanam” & publisher of many research books & Srivaishnava Sampradaya books gave a fitting reply refuring this claim of Adi Shankara being the establisher of Shan Mataas. This reply was published as a book named “Shankara & vaishnavism” in Tamil. I would like to present some excerpts from the book for the benefit fit of those who cannot read Tamil.

Thanking @Vasan Srirangachari swamijee for this priceless translation out of his nirhaituk kripa:

To download in pdf format click here: Shankar and Vaishnavism

2.
There is no basis for the claim that Adi Shankara established six worships except in works like shankara vijayam which were composed within 500 years. There is no basis for this in the works of previous advaitacharyas like Adi shankara & other great acharyas. In works of great acharyas shat darsana (six philosophies) considered were Boudhdham, Vaisheshikam, Naiyaayikam, jainism, kapila saankhyam & Patanjalu’s yogam. Since Gaanaapathyam etc shan matams are not found in any works prior to 500 years, it is clear such imagination has occurred within last 500 years. From the works of Adi Shankara which are accepted by all researchers like his commentaries on Brahma sutras, Bhagavad Gita, Upanishads & Vishnu sahasranaam, it is quite evident that acharya did not establish these six worships.

Let us see some of the evidences for this from his commentarys.

3
While commentating on a sentence from Brihad aaranyakopanishad, Shankara writes “यः- ईदृगीश्र्वरो नारायणाख्यः,पृथिवीम्-पृथिवीदेवताम् ,यमयति-नियमयति स्वव्यापारे, अंतरः-अभ्यंतरस्थिष्टन्,एष ते आत्मा -ते तव मम च सर्वभूतानाम् च इत्युपलक्षणार्थमेतद्”
(Thus Ishwara whose name is Narayana controls the earth god in his activities by staying within him. That ishwara is atmaa for you, me & all).

Thus though in the vedic text name of almighty is not mentioned, acharya writes that his name is Narayana. While commenting thus acharya has the sentence of Subaalopanishad in his mind which says “यस्य पृथिवी शरीरम् – दिव्यो देव एको नारायणः”. Thus Shankara has clearly shown that Narayana is that controlling atma or GOD.

4
For this bhashya of Shankara,following is the vaartika (meaning) given by traditional advaitaacharya:
कृष्ण द्वैपायनो व्यासो वेदात्मा ध्वांत हानिकृत्।
प्राहेममेव बहुशः प्राणीनाम् हित काम्यया।।
नारायणः परोSव्यक्तात् अंडमव्यक्तसंभवम्।
अंडस्यान्तस्त्विमे लोकाः सप्तद्वीपा च मेदिनी।।
तस्मै नमोSस्तु देवाय निर्गुणाय गुणात्मने।
नारायणाय विश्र्वाय देवानम् परमात्मने।।
एतमेव समुद्दिष्य मंत्रो नारायणस्तथा।
वेदविद्भिर् महाप्राग्ज्ञैः पुरुषैः विनियुज्यते।।
(Krishnadvaipaayan named vyaasa who removes the darkness of ignorance himself by being embodiment of vedas for the sake of redemption of jivas has said this many times; Narayana is beyond the moola prakruti called avyaktam; and from that avyaktam, andam (a group of 14 lokaas) came into existence. In that andam are these planets (lokaahaa) & this earth with seven islands (continents). Namaskaaram to that Narayana who is attributeless & also with attributes & who is paramatma to all devas. The great (प्रांग्ज्ञैः) knowers of vedas chant the (Taittreeya) Narayana mantras for Him alone).
Thus the vaartikacharya says that shankara accepted Narayana alone as supreme GOD following the path shown by vyasa.
Age-old advaita teekacharya Anandagiri who composed teeka (detail explaination) for this vaartika has written as below:
“न केवलम् पुराणागमाभ्यामेव सोSधिगम्यते। किन्तु श्रुत्यक्षरैरपीत्याह-एतमेवेति।” सहत्रषीर्शम देवम् विश्र्वाक्षम् विश्र्वशंभुवम् ।विश्र्वम् नारायणम् देवमक्षरम् परमं प्रभुम्” इत्यादिः मंत्रो वेदार्थविद्भिः अंतर्यामिणमुद्दिष्य विनियुक्तः।अतः स वैदिक इत्यर्थः।।”
(Narayana is not only to be known from puranas & aagamaas but also He is known from vedas.This is expressed in the shloka एतमेव (in vaartikaa).The Narayana anuvaaka mantra which begins with “sahasra sheersham devam” is said by knowers of vedas for antaryami.Hence Narayana is vedapratipadya antaryami only is the meaning.)”. Thus the teekaacharya established that Narayana alone is the param supreme tatva of vedas.

5
In Chaandogya upanishad there is sentence which starts with “brahma वा इदमgra आसीत्” lists the creatures created by brahma. In that while commentating on sentance “इन्द्रः वरुणः सोमो rudraha”, Sri Shankara says “इन्द्रःदेवानां राजा….Rudraha पशूनाम्”. By wriring so ,Shankara shows that rudra who is pasupati is a created being,

While Shankar completely refutes Sakhy, nyay, and Shaiv and shakt agmas, he pauses to accept aradhana and Narayan partvam of Pancharatra.

6
While commentating on brahma sutra “उत्पत्यसम्भवात्” (2-2-4) which discusses about pancharatra agama ,Sri Shankara writes “तत्र यत्तावदुच्यते योSसौ नारायणः परोSव्यक्तात् प्रसिद्धः परमात्मा सर्वात्मा…इति तन्न निराक्रियते।….यद्यपि तस्य भगवतोSभिगमनादि लक्षण माराधनमजस्रमनन्यचित्ततयाभिप्रेयते तदपि न प्रतिषिद्धयते।।”

(I do not refute the statements of Pancharaatris that Narayana is beyond avyakata, He is well known paramatma, He is sarvaatmaa. I also do not reject their practice of worshipping Bhagavan by precedures of abhigamanam etc. without the mind thinking about any other (deity)”.

Here Adi Shankara has shown that Narayana alone is Paramaatma & that it is his opinion too to worship Narayana without thinking about other devatas as stated in Pancharaatra agama.

7

In Gita bhashyam, Sri Shankara writes the mangala shloka “नारायणः परोSव्यक्तात् अंडमव्यक्तसंभवम्। अण्डस्यांतस्त्विमे लोकाः सप्तद्वीपा च मेदिनी।।”

(as quoted by vaartikaacharya shown in post 4) which shows Narayana as cause for all creations.
Then in preface he writes “आदि कर्ता नारायणाख्यो विष्णुः भौमस्य Braahmanaha Braahmanasya च अभिरक्षणार्थं देवक्यां वसुदेवादंशेन कृष्णः किल संबभुव”
(The first cause of universe Vishnu who is called Narayana ,in order to protect braahmanaas & braahmanatvam was born as Krishna to Devaki & Vasudeva) thus upholding the paratatvam of Vishnu.

8
In Gita bhashyam while commentating on many shlokas ,Adi Shankara has shown that Narayana alone is Paramaatmaa.Some of the shloka bhasyam are as under:
In bhashya of shloka (6-47), acharya says “योगीनामपि सर्वेशां- रुद्रादित्यादिपराणां, मत्गतेन-मयि वासुदेवे समाहितेन,अंतरात्मना-अंतःकरणेन, श्रद्धावान्-श्रद्धधानः सन्, भजते-सेवते, यो माम् स मे-मम,युक्ततमः-अतिशयेन युक्तः, मतः-आभिप्रेतः इति।।”(The yogi who worships me with mindful dedication is alone greater than yogis who worship rudra,sun etc.).

9
On the shloka of Gita (7-23), Sri Shankara says
“अंतवत्-विनाशी तु फलं तेषां तत् भवति अल्पमेधसां अल्प प्रज्ञानां।देवान् यजन्त इति देवयजः ते देवान् यान्ति मद्भक्ताः यान्ति मामपि।एवं समाने अपि आयासे मामेव न प्रतिपद्यन्ते अनंतफलाय,अहो खलु कष्टतरं वर्त्तते इत्यनुक्रोषं दर्शयति भगवान्।।”

(People worshipping other gods being of meagre intellect receive only meagre fruits by worshipping them. Worshippers of other gods are called devyajaha. They attain those gods. My devotees attain me. Thus though the worshippings efforts being same these people do not worship me for the sake of limitless eternal fruits. Alas!what a tragedy! thus Bhagvaan expresses His sorrow.)

10
On the shloka of Gita (9-23 to 25) Sri Shankara says

“…येSपि…..अन्यासू देवतासू भक्ताः संतः….पूजयन्ति….तेSपि मामेव यजन्ति अविधिपूर्वकं।अविधिः अज्ञानं तत्पूर्वकं यजन्ते इत्यर्थः।।देवvrataahaa देवान् यान्ति पित्रून् यान्ति पितृvrataahaa…भूतानि विनायक मातृगण चतुर्भगिन्यादीन् यान्ति भूतेज्याः -भूतानाः पूजकाः…मद्याजिनः -मद्यजनशीला वैष्णवाः मां एव यान्ति।समाने अपि आयासे मामेव न भजन्ते अज्ञानात्।तेन ते अल्पफलभाजः भवन्ति इत्यर्थः।।”

(Those who worship other gods they too worship me alone but with ignorance. Deva worshippers attain devaas, Pitru worshippers attain Pitrus, worshippers of bhutaas attain vinayaka, Maatrugana, Chaturbhagini etc. bhutaas. Worshippers of me, the vaishnavas attain me alone. Worshippers of others, though the efforts being same, because of ignorance of the fact that I am the swami of all yagyas, do not attain me. Hence they get meagre fruits only .This is the meaning.).

Thus acharya has strongly expressed his views like a stone inscription.

11
In Brahmasutra bhashyam for Yaavadadhikaaraadhikaranam Sri Shankara writes “सनत्कुमारोSपि brahmana एव मानसः पुत्रः स्वयं रुद्राय वरप्रदानात् स्कन्दत्वेन प्रादुर्बभूव”

Meaning: skanda or kartikeya was an incarnation of Sanatkumar & not of Paramatma or Param Ishwara.

Veda says “तमसः पारं दर्शयति भगवान् सनत्कुमारः तं स्कन्द इत्याचक्षते”। keeping this in mind Sri Shankara gave such a bhashyam .It is popular in the puranas that Sanatkumara was son of Bramha. His jivatvam & his being vibhuti of Bhagavan are too known in puraanaas. By the Bhagavad vakyam “सेनानीनामहं स्कन्दः” in Gita too, vibhuti roopam of skanda is established.

Hence skanda is said to be aadhikaarika purusha in the above mentioned adhikaranam too of Brahma sutra, kaumaara matam is refuted.

12

Veda vakyas like “न तत्र सूर्यो भाति”, “भीषोदेति सूर्यः”, “य आदित्ये तिष्ठन्नादित्यादन्तरः”
(“There the sun does not shine”,”By whose fear sun rises”, “One who is in the sun ..”) establish jivatvam of sun. Sri Shankara too in many places has mentioned aadhikaarika purushatvam of sun.
Hence Sri Shankara established jivatvam of shiva, shakti, Vinayaka, skanda & surya etc by his own sentences. He has roared about the paratvam of Narayana in many places in his bhashyas.
He has never ever attributed jivatvam or Aadhikaarika purushatvam to Vishnu even in light vein.Hence religion of Adi Shankara is vaishnavam only.

13
It can be asked let Sri Shankara uphold Vishnu but what is the harm in accepting paratva for other gods? In that case it will result in many ishwaras .Sri Shankara while commentating on Gita shloka beginning with “न त्वत्समोस्त्यभ्यधिकः कुतोSन्य; states that
“न च त्वत्समः त्वत्तुल्यः अन्यः अस्ति न हि ईश्र्वरत्वं संभवति अनेकेश्र्वरत्वे व्यवहारानुपपत्तेः।त्वत्सम एव तावदन्यो न संभवति कुत एव अन्यः अभ्यधिकः स्यात्”।
(There is no one equal to you because otherwise if there are more than one ishwara, jagat vyavahara will be in chaos). Thus acharya having refuted the existence of more then one ishwara established Vasudava as the only Param Ishwara who is devoid of none equal or above Him.

14
While commentating on Vishnu sahasranaam explaining the naam “संप्रमर्दन”, Sri Shankara writes “सम्यक् प्रमर्दयति रुद्रकालादिभिर्विभूतिरिति संप्रमर्दनः”
(The one who destroys the jagat through His vibhutis Rudra,Kala etc..). Thus acharya has expressed that Rudra is one of the vibhuti of Bhagavan & not param Ishwara.

15
Again while explaining the name “भूत महेश्र्वर”, Sri Shankara writes “भूतेन सत्येन स एव परमो महानीश्र्वर इति वा भूतमहेश्र्वर”. Thus acharya intends that Vishnu is really Maheshwar while Maheshwaratam of siva etc are aupachaarikam means they are called maheshwar due to respect. While commentating on “महेज्य”, acharya says “सर्वासु देवतासु यष्टव्यासु प्रकर्षेण यष्टव्यो मोक्षफलदातृत्वादिति महेज्य” meaning Vishnu worship is greater than worship of others, as He is the giver of moksham.

16

Sri Shankara writes while commentating on “यावदधिकाराधिकरणं in his Brahmasutra bhashyam that “यथासौ भगवान् सविता सहस्त्रयुगपर्यन्तं जगतोSधिकारं चरित्वा तादवसाने उदयास्तमयवर्जितं कैवल्यं आनुभवति”. (Savita (sun god) after completing his tenure of thousand yuga experiences kaivalyam devoid of rise & set).
Here too Sri Shankara says that sun god too is a adhikaarika purusha & not param Ishwara thus refuting Soura matam in which sun god is held as supreme ishwara,

17
While commentating on mantra “तद् विष्णोः परमं पदं” (3-9), acharys writes
“तद् विष्णोः-व्यापन शीलस्य Brahmanaः परमात्मनो वासुदेवख्यस्य, परमं -उत्कृष्ठं, पदं-स्थानं”.
Since he writes Vasudeva for the word Vishnu & since for word padam instead of writing swaroopam, he writes staanam (abode), acharya has considered here attainment of abode of saguna brahmam & he considers Vishnu alone to be saguna brahmam.
Even whenever acharya gives example of symbolic worship, he mentions “Saalagraame वैष्णु दृष्ठिः”, “यथा प्रतिमादौ विष्ण्वादिबुद्धिः” & not “लिंगे शिवदृष्ठिः”.Thus acharya’s contemplation is always on Bhagavan Narayana,

18
Sri Shankara in Gita bhashya at many places writes “परं देवं नारायणं” (9-22), “वासुदेवाख्यं परbrahma भूतं” (15-3) meaning Narayana is parabrahma, paramatma but never ever described Shiva etc. by such words.On the contrary mentions that these gods are created by saguna brahma Narayana.

19
Generally present day advaitins say Bramha, Vishnu & Rudra are same & thet there is no difference between them. Such a thinking is proved to be wrong by Sri Shankara in his bhashyas.

Gita bhashya shloka (8-16 “किम् पुनः त्वत्तः अन्यत् प्राप्ताः पुनः आवर्तन्ते इति? उच्यते-आ bramhaभुवनात्, -bramhaभुवनं bramha लोक इत्यर्थः,आ bramhaभुवनात्- सह bramha लोकेन लोकाः सर्वे पुनरावर्तिनः-पुनरावर्तिन स्वभावाः.,,,मां एकं उपेत्य तु कौन्तेय पुनर्जन्म पुनरुत्पत्तिः न वैद्यते”

(People who attain others & not yourself, do they return to this world? listen answer to this. Bramhabhuvanam means bramha’s place. All places upto bramhaloka have the nature of return to this world.But those who attain me alone do not return). Here acharya writes that krishna shows the vast difference between bramha & Himself.
Gita shloka (11-37)
“Bramhan:-हिरण्यगर्भस्यापि आदिकर्ता-कारणं”. Here acharya writes that arjuna says krishna is the cause of bramha too.
Gita shloka(4-16)Sri Shankara writes the meaning of “भूतानां ईश्र्वरः”as “bramhaaदिस्तंभपर्यन्तानां ईश्र्वरः”(One who has nature of controlling everything from bramha to tiny grass).Here acharya shows that among the controlled jivas, bramha is the first & Krishna is the natural controller of him.

20
While commentating on names” भूतकृत् भ्तभृत्”, acharya writes
“रजोगुणं समाश्रित्य विरिंचरुपेण भूतानि करोति इति भूतकृत्।तमोगुणमधिष्ठाय रुद्रात्मना कृन्तति हिनस्तीति वा भूतकृत्।सत्वगुणमधिष्ठाय भूतानि बिभर्ति पाति धारयति पोषयति इति वा भूतभृत्।”

(By attaining rajo guna in the form of bramha creates & hence is called bhootakrut,By attaining tami guna in the form of rudra destroys & hence also bhootakrut.By attaining satva guna He protects the creations ,holds them & make them flourish & hence He is called bhootabrut”.
Sri Shankara who wrote that by having forms of raajasik Bramha & taamasik Rudra, he could have writtem by taking form of saatvik Vishnu he protects but instead wrote” by attaining satva guna, he protects”. Thus acharya intends that Vishnu alone does creation & dissolution through Bramha & Rudra & Himself directly does the protection .Thus acharya ,having attributed greater satva guna to Vishnu & lower rajasik guna to Bramha & lowest taamasik guna to Rudra ,accepts difference among the trimurtis in the vyavahaarika state.
Acharya has explicitly accepted Vishnu to be saguna bramha, & first place among jivas to Bramha & second place to Rudra.

21

while commentating on the word “सर्वभूतांतरात्मा” of Mundakopanishad (2-4),Sri Shankara writes

“एषदेवो विष्णुरनंतः प्रथमशरीरि त्रेलोक्यदेहोपाधिः सर्वेषां भूतानां आंतरात्मा”
(This dev who is known as Vishnu & Anantha, the foremost among those having body & also one who has the universe as His body, is antaratma of everyone). Thus in saguna tatva, first place is given to Vishnu by acharya.
Thus acharya has not considered someone above Vishnu which is evident from his prasthanatraya bhashya & saharanaama bhashya & acharya has quoted from satvika puranas like Vishnu purana & not touched the taamasa purana vaakyaas which abuse Vishnu.

22
Sri Shankara while commentating on first kaarikaa of Maandukyopanishad writes “ईश्र्वरो यो नारायणाख्यः” (Ishwara who is known as Narayana).
In bhashya of Paanchataatra adhikarana of brahmasutra ,Sri Shankara that Narayana is very much known in shruti ,smriti as Ishwara.(“श्रुतिस्मृत्योरीश्र्वरप्रणिधानस्य प्रसिद्धत्वात्”). In Gita bhashya too writes “मयि देवे परमेश्र्वरे सर्वज्ञे सर्वात्मनि वासुदेवे”(3-30) (In me who is pram ishwara ,omniscient sarvaatmaa Vasudeva), “परमेश्र्वरे विष्णुं”(8-5) (In parameshara who is Vishnu), “मयि -वासुदेवे परमेश्वरे”(4-35), “ईश्र्वरस्य विष्णोः”(7-14),”परमेश्र्वरं नारायणं”(7-15),”रुपं ऐश्र्वरं-वैष्णव रुपं”(11-3), “विष्णोः परमेश्र्वरस्य”(12-20), “ईश्र्वरस्य विष्णोः”(13-2), “मयि परमेश्र्वरे सर्वज्ञे परमगुरौ वासुदेवे”(13-18), “परमश्चासौ ईश्र्वरश्च ईशनशीलश्च इति परमेश्र्वरः”(13-27), “ईश्र्वरं नारायणं”(14-26), “भगवतः ईश्र्वरस्य नारायणाख्यस्य”(15-16), “ईश्र्वरः-सर्वज्ञः नारायणाख्यः ईशनशीलः”(15-17), “ईश्र्वरः-ईशनशीलः”(18-61).
While commentating on names like ईशान, ईश्र्वर, परमेश्र्वर in Vishnu saharanaama bhashya, Sri Shankara shows that meaning of common nouns like ishwara,maheshwara ,ishaana, parameshwara etc. are applicable to Narayana alone, But while commentating on the word Narayana ,he writes “नारायणाख्यः,वासुदेवाख्यः etc. considering them to be proper nouns. But acharya has never indicated in all of his works, supreme as “ईश्र्वराख्यः”, “परमेश्र्वराख्यः”, “ईशानाख्यः”, “शिवाख्यः”, “महेश्र्वराख्यः”.Thus it can be concluded from Sri Shankara’s prasthana traya & Sahasranaam bhasya that acharya held Narayana alone as Saguna Brahman & other gods as jivas being controlled by HIM.

Now let us find out the reasons for present non praamaanika advaitins not accepting Vishnu as supreme in the next post.

23

Five hundred ago advaitins had accepted th Vishnu paratvam which is crystal clear from the works of advatins.During the period of Appaiya Deekshit within 500 years ago, severe endeavour was undertaken to establish shiva paratvam in the basis of vedas. During his period this attempt was vigorously refuted by Srivaishnav acharyas like Mahaacharya & dvaitaacharyas. Having hurt by this defeat, he & his followers composed many false works. Those were:

1. They composed some upanishads holding shiva as param & claimed upanishads are 108.

2. They made the advaitins to apply bhasma tiryak pundaram who were applying urdhva pundram with gopi chandan (today too we can see some of the advaitins wearing this urdhva pundram).

3. They composed Srikandabhashyam on brahma sutras claiming shaiva vishishtaadvaitam. No one follows this sampradayam now.

4. Stotras on shiva, shakti, Ganapati, kartikeya etc.were composed in the name of Adi Shankara. These stotras have not be quoted by any advaitacharya before 500 years.

5. They composed “Shankara vijayam” in which it is mentioned that sri Shankara defeated Neelakanda (so that people will believe that Srikanda bhashyam is ancient) & that Sri Shankara established “shan मत”(so that it can be believed that it is ancient).

24
Shakti is Shiva’s wife, Kartikeya & Ganapati are Shiva’s sons. Shiva & Ganapati are jivas created by Narayana as per Sri Shankara is shown in the previous posts.”भीषोदेति सूर्यः; (the sun rises being afraid of lord), Such vedic sentences declares sun to be a jiva who is afraid of Supreme .Those who worship this sun gets meagre results says Shankara .This is also shown is shown before.
Even children will appreciate the fact that the Sri Shankara would not have established Shaivam & Souram which claim supremacy for these gods .When it is shown that Sri Shankara could not have established shaivism where Shiva is supreme, it is but natural that Shankara could not have established shaaktam, Ganapathyam & kaumaram for his wife, & both the sons where they are considered supreme. The prasthana traya bhashyas which were done by Sri Shankara for establishing the tatva (Truth), nowhere has mentioned Shiva as supreme Godhead. On the contrary ,he has roared in hundreds of places in his bhashya that Narayana alone is Supreme GODhead who creates, sustains & destroys these gods.
If one says that in the stotras of these gods, he has claimed supremacy for them, the reply is since these stotras were not quoted anywhere by any advaitaacharya before the period of Appaiya deekshit, it is evident that these were composed by advaitins in last 500years. Just by the statement found at the end of these stotras that they are composed by shankaracharya, how can one infer that they are Sri Shankara’s compositions? They could have been composed by pontiffs of shankara muttas established in name of Sri Adi Shankara. Hence how can say that Sri Shankara established six worships, (षण् मत)?
25

If it is said that in biographical works like ” Shankara Vijayam” ,it is claimed that Adi Shankara established the “षण् मताः”(six religious sects),reply to this is that those works were composed within 500 years as per research scholars .Adi Shankara’s period was many centuries earlier than these works.How to accept against his authentic works that he established these six religious sects?”Shankara Vijayam” mentions about Udayana,Bhaskara,Abhinabhinavagupta whose periods were after Adi Shankara’s period & it also mentions Sri Harsha who existed after even Sri Ramanuja .Hence it can be inferred that the work is not authentic .It is unknown anywhere that there can be a sect for a male claiming supremacy for him & at the same time sects for his wife,& his two sons where they too are claimed to be supreme GODheads.If one says that such sects were established by one person,will it not become laughing stock?The shaiva sidhdhaant claims that Shiva took the forms of Ganapathy & Skanda.Then how can there be seperate sects like Ganaapathyam & Kaumaaram?If it is so,then Vishnu’s each incarnation should be called as seperate sects.

26

Thinking that if a lie is repeatedly said ,it will be accepted as truth,some advaitins claim that Sri Adi Shankara composed many stotras on gods like Shiva,Shakti,Ganapathy ,Skanda & that he established the six religious sects.By applying one bramhaastra which will prove the unauthenticity of these claims,let us conclude this article.
In the popular work “Naraayaneeyam” composed by 16Th century advaiti Sri Narayana bhattadri,while proving the Narayana supremacy ,has written which is as follows:
“श्री शंकरोSपि भगवान् सकलेषु तावत्
त्वामेव मानयति यो न हि पक्षपाती।
त्वन्निष्टमेव स हि नामसहस्त्रकादी
व्याख्यातभगवत्स्तुतिपरश्र्च गतिं गतोंते।।”
( Adi Shankara who is impartial to Shiva & Vishnu has regarded you,Narayana , as Saguna brahma in all of his works.He has commentated on works like Sahasranaam(Gita,upanishads,brahmasutra) that these works aim at your supremacy.At the end,Sri Shankara left for Nirvana by composing praise for you alone)”.
The sanskrit commentary on this shloka by an advaitin named Deshamangalavarya is as follows:
“किंच।श्रीशंकरः भगवत्पादाचार्यः।त्न्निष्टं विष्णुपरं।नामसहस्त्रकादीति।आदी शब्देन श्री गीतादी गृह्यते।सोSपि तदुभयमपि शिवपरतया व्याख्यातुं शक्यमपि विष्णुपरत्यैव व्याख्यातवान्।अंते च भवस्तुतिपरः श्रीमत्पादादीकेशस्तुतिं कुर्वन् गतिं
मोक्षं गतः,न तु शिवस्तुतिपरः।।”
(Sri Shankara known as Bhagavadpaadaacharya wrote commentaries on works like Sahasranama,Gita,(upanishads,brahmasutra)claiming your supremacy, Though he could have commentated on these works claiming supremacy for Shiva (like Appaiya deekshit who did it with great difficulty),he did them claiming Vishnu supremacy .In end too, he attained moksha singing your praise in SriVishnupaadaadikesha stotra & not by singing praise of Shiva,). Thus Narayana bhattadri says that Sri Adishankara roared Vishnu to be saguna brahmam in all of his works & that without indulging in praise of Shiva, he attained moksha by singing praise of Vishnu alone.
Hence from all these proofs, it is evident that the stotras claimed to be composed by Adi Shankara on gods like Shiva etc. & stories like he established six sect are imaginations done within last 500 years.

Thus the translation work by Srinivasadasan of excerpts from the book “Shankarum Vainavamum” written by Sri Ubhaya Vedantacharya S.Krishnaswamy Iyengar is completed. This translation consists of 26 posts .This number indicates 26 tatvas of Srivaishnava sidhdhantam(24 prakriti tatvas,jivatma tatva & Paramatma tatva) & if one considers the one subject discussed here it indicates one tatva (parabrahma) of advaita sidhdhanta.
we are all grateful to the author of the book Sri Krishna swamy iyengar for bringing out the truth.I am grateful to all the readers of this translation as their encouraging response inspired me to complete this work,I am grateful to Sri Raghavendra rao swamy who asked me to write the translation & post it in Traditional Sanatana dharma group of Facebook.
Jai Sri Ramanuja.

One sweet day, Govinda was sleeping in satyabhama’s bedroom. Satyabhama was looking at the beauty of Madan Mohan..Quite enchanted, she was not getting sleep. She went into old thoughts..How much Krishna loved her!! He brought Paarijaat tree and defeated Indra. She was even honoured to accompany Krishna in battlefield. Who else in the world have such a husband with broad, enchanting, lotus like eyes, curly hairs, shyamal moon-like face and Sun like radiance.

While Satyahama was having goosebumps of her thoughts, she suddenly noticed Krishna murmuring something in his dreams.

“Neele! tav nayane smaraami..satatm.”

(Nila!! I remember ur eyes)

Was Krishna in Yoga with Shiva or kal-purush?

Was Krishna not able to recollect Bhagwat-Gita to Arjun?

Today i would like to clear all the doubts regarding the original speaker of the most revered text “Bhagawadgita”.

Now-a-days few Shavaites are claiming that Krishna was in “yog awastha” with Lord Shiva while imparting Bhagwadgita knowledge.

let us see how much true is this.

Two main reasons given by shaivates are=

1. Shri Krishna said in Mahabharat that it is impossible for him to impart Gita to arjun again.

2. The Gita was undoubtedly not spoken by Krishna since it is “Shri Bhagwan uvaca” and actually not Shri krishna.

Reply:

First I would like to encounter second point because it is very silly reasoning.

In the same Mahabharata,Krishna is referred to as “Bhagavan”

and  it occurs as #558th name of lord Vishnu in Vishnu Sahasra namam which is from same Mahabharata. The Vishnu Sahasranama as found in the Anushasana Parva[1] of Mahabharat

Secondly,

Lord Krishna preached Bhagwat Gita in Kurukshtera. Again he preached the whole Gita in short to Arjuna called- ‘Anu-Gita’. Anu-Gita contains Karm-Yoga, Gyaan-Yoga and Bhakti-Yoga in short.

Again he preached ‘Uddhav-Gita’ to Uddhav.

Later, Bhism too, before preaching Vishnu-sahastranaam, identifies Krishna as Brahman and cause of all causes. The Vishnu Sahasranama as found in the  of Mahabharat, Yuddhishtir asks several questions to Bhism. It has been commented upon by Adi Shankaracharya,

Do Shaivites agrue that, all the three times, it was Shiva who preached using Krishna as an ‘instrument’?

Why Krishna was not able to recite the whole Gita again?

Answer is that it wasn’t necessary at all. Krishna preached Gita in short as it would have been sufficient for him. Krishna being sitted in the Heart of Arjun Knew the need of Arjun. It was just like a crash-course, since the student had already done the basic course.

In Anugita Parva of Aswamedha Parva, Arjuna asked Krishna to repeat Bhagavadgita.

That foremost of speakers, embraced Phalguna and replied unto him as follows.

“Vasudeva said, ‘I made thee listen to truths that are regarded as mysteries. I imparted to thee truths that are eternal. Verily, I discoursed to thee on Religion in its true form and on all the eternal regions. It is exceedingly disagreeable to me to learn that thou didst not, from folly, receive what I imparted. The recollection of all that I told thee on that occasion will not come to me now. Without doubt, O son of Pandu, thou art destitute of faith and thy understanding is not good”

http://www.sacred-texts.com/hin/m14/m14016.htm

Here,Krishna clearly points out that the gyaan  (Knowledge ) which he delivered was more than enough to understand brahma. that is Arjuna was imparted with adequate knowledge then. the situation in kurukshetra was very much suitable to make Arjuna aware of the divine knowledge.

abuddhvA yanna gR^ihNIthAstanme sumahadapriyam |

nUnamashraddadhAno.asi durmedhAshchAsi pANDava || 10||

Meaning: pANDava! It is to my great displeasure that you have not grasped it due to not possessing the determination to pursue it (ie, interest). Therefore, ie, due to a lack of determination, you are indeed devoid of a firm conviction in the truth, and are certainly of a perverse intellect (thus ineligible for liberation).

“abuddhva” refers to a lack of determination. “buddhi” means determination and in turn interest. In other words, Arjuna lacked the interest in parabrahman and was still possessed of interest in vishayAntarams.

Krishna never used a single word referring to Shiva when he imparted Gita.

https://narayanastra.blogspot.com/p/sridhara-anu-gita-and-miscellaneous.html

yOga-yuktEna” has been misused and abused by a number of internet vishNu-dvEshis.

If they had read how many times “yOga” occurs in the gIta, they wouldn’t be misusing this term to claim that “krishNa was in yOga with shiva to discourse gIta”. For that matter, why bizarrely introduce shiva when he is nowhere mentioned either here or in the bhagavad gIta?

yogaH sannahana upAya dhyAna san’gati yuktishu (amara kosha 3.3.22)

Based on this, “yoga” can be interpreted in the following way for bhagavAn:

“yoga” means “dhyAna” – for bhagavAn, “dhyAna” means “thought” or “will”.

“yoga-yukta” – By engaging or making use of my divine will, which is unimpeded by anything. It was his will or sankalpa to discourse the gIta to Arjuna, and he does not have that sankalpa now, due to Arjuna causing displeasure for him.

Thus, “yOga-yukta” has the same meaning as “Atma yOgAt” here. It is not to be interpreted as “meditation”, etc.

So, bhagavAn, anticipating the objection mentioned previously, is saying, “Do not think, Arjuna, that you had any merit back then. Because even back then, I discoursed the gIta out of my own will to favor you, not because you were eligible, but because you didn’t reject my grace, which is an alpa-vyAjam for me. But now, by forgetting everything, you have rejected my grace. So in that sense, I am not acting arbitrarily. The “acceptance or rejection of my grace” is my reason for deciding to teach you”.

By his divine will, he explained the gIta earlier to Arjuna although the latter, even back then, had not done any sAdhana and didn’t deserve it. It was purely his unconditional grace. The excuse he took for discoursing to Arjuna back then was, “Look, this Arjuna has not done any sAdhana, but he does not stop me from lecturing to him. I will consider that as “acceptance of my grace” and teach him”.

But now, he does not wish to explain again as Arjuna has not made use of that good fortune as follows.

maya prasannena tavarjunedam rupam param darsitam atma-yogat (~gIta 11.47)

Meaning: Through the unfettered power of my will (Atma-yOgAt), out of grace to you, ie, favoring you who are devoted to me (prasannEna), I have shown my cosmic form to you.

“yoga” can also be interpreted as follows – “yujyatE iti yogaH” – That which is united with bhagavAn is called “yoga”. What is united with him? Well, he is ever associated with innumerable auspicious attributes, which are denoted by “yoga”. That is one meaning of the word. Yet another meaning is “upAyatva”, as bhagavAn is of the nature of being the means.

So, bhagavAn, anticipating the objection mentioned previously, is saying, “Do not think, Arjuna, that you had any merit back then. Because even back then, I discoursed the gIta out of my own will to favor you, not because you were eligible, but because you didn’t reject my grace, which is an alpa-vyAjam for me. But now, by forgetting everything, you have rejected my grace. So in that sense, I am not acting arbitrarily. The “acceptance or rejection of my grace” is my reason for deciding to teach you”.

Ref:

https://narayanastra.blogspot.com/p/sridhara-anu-gita-and-miscellaneous.html

Bhisma’s View on Krishna’s Paratvam:

yudhiṣṭhira uvāca
kimekaṃ daivataṃ loke kiṃ vā‌உpyekaṃ parāyaṇaṃ
stuvantaḥ kaṃ kamarcantaḥ prāpnuyurmānavāḥ śubham || 8 ||

ko dharmaḥ sarvadharmāṇāṃ bhavataḥ paramo mataḥ |
kiṃ japanmucyate janturjanmasaṃsāra bandhanāt || 9 ||

Yudhishthira asked:

In this wide world, Oh Grandpa,

1. Which is that one God,
2. Who is the only shelter? Who is He whom,
3. Beings worship and pray, And get salvation great?
4. Who is He who should oft, Be worshipped with love?
5. Which Dharma is so great, There is none greater?
6. And which is to be oft chanted, To get free. From these bondage of life, cruel?

śrī bhīṣma uvāca
jagatprabhuṃ devadeva manantaṃ puruṣottamam |
stuvannāma sahasreṇa puruṣaḥ satatotthitaḥ || 10 ||

tameva cārcayannityaṃ bhaktyā puruṣamavyayam |
dhyāyan stuvannamasyaṃśca yajamānastameva ca || 11 ||

anādi nidhanaṃ viṣṇuṃ sarvaloka maheśvaram |
lokādhyakṣaṃ stuvannityaṃ sarva duḥkhātigo bhavet || 12 ||

brahmaṇyaṃ sarva dharmaṅñaṃ lokānāṃ kīrti vardhanam |
lokanāthaṃ mahadbhūtaṃ sarvabhūta bhavodbhavam|| 13 ||

eṣa me sarva dharmāṇāṃ dharmo‌உdhika tamomataḥ |
yadbhaktyā puṇḍarīkākṣaṃ stavairarcennaraḥ sadā || 14 ||

Bhism replies:

1. That purusha with endless devotion, Who chants the thousand names, Of He who is the lord of the Universe, Of He who is the God of Gods, Of He who is limitless, Would get free
2. That Purusha who does not change, That Vishnu who does not end or begin, That God who is the lord of all worlds, And Him, who presides over the universe
3. This worship of the Supreme Lotus-eyed Lord at all times by a person endowed with devotion is regarded as highest dharma.
4. Of Him who is purest of the pure, Of That which is holiest of holies, Of Him who is God among Gods, Of That father who lives Without death.
5. From Whom all beings originate in the beginning of the first Yuga and in Whom they merge again at the end of the Yuga.
6. O King! Hear from me the Thousand Names which remove sins and drive away fear. The appellations of that Vishnu, Lord of the Universe and Ruler of the World.

Non-Vedic systems:

Those who don’t believe in Vedas are said to be Nastikaas.Non-Vedic systems: Those who don’t believe in Vedas are said to be Nastikaas.

1. Chaarvaak: This philosophy believes in only that which is seen. They don’t believe in God or Karma.

Source of Knowledge: Sense Perception only.

Purusharth (Destination): Materialistic pleasure. Lazy people indulge in  rituals of Vedas, intelligent people enjoy their life.

2. Buddhism: Their philosophy is of ‘Shunya-vaad.’ Nothing is real. Nothing is created or born. All the external appearances are untrue. Nothing exist for more than a moment.
Source of Knowledge: Knowledge is not permanent but keeps changing. What was true a second before, is not true now.
Objection: I may say that Buddhist philosophy was true a second before, not now. If you say that there is nothing, then who is the observer to ensure that there is nothing? Certainly there is something that is not untrue, which observes the untrue.

3. Jainism: Jainism doesn’t believe in Vedas because as per them, Vedas encourage animal-sacrifices. They believe in ‘karma’ and ‘rebirth. Knowledge about life and happiness is hidden due to Karma.
Source of Knowledge: Whatever you see in front of your eyes didn’t really exist in past, neither in present, nor will be in future.
Purusharth (Destination): Those who clear their karmas, which keeps accumulating from birth to birth; one gets liberated, becomes Yog-Siddhas. Yog-Siddhas look after the world.

4. Agamas: Panchratra aagma has been proved to be Vedic in Vyas’s Vedant-sutra. Also, in Mahabharat and other purans, Panchratra is help to be strictly in accordance of Vedas. However, Pashupatha Agama runs counter to the authority of Vedas. ‘Paashupati deeksha’ renders anyone as Brahmin. Everyone is Shiva himself. There are 36 principles and Pashupati is the Paratatva in this system.

Authenticity of Panchratra

Vedic systems

Vedic System: Those who believe in Vedas are said to be Aastikaas.

1. Nyaay: Propounded by Akaashpaad Gautam. (not Buddha). Nyay means analytical investigation. However, don’t accept Brahman as soul cause of universe and inner soul of all.

Source of Knowledge:

a) Pratyaksha: direct perception with senses and mind.

b) Anumaan: Inference based Knowledge.

c) Shabd: Verbal testimony i.e. Vedas are given the highest place. Ex- If there is smoke, there must be fire.

d) Upamaan: Comparison.

2. Vaisheshik: Propounded by Sage Kanaad.  Acording to him, Akaash is eternal. Based on Atomic School. Combination of atom-size particles of ‘Panch-Bhutas’ give rise to materials in the universe. Deluge means all the compounded things return to their original size and state.Excepting the atman, all things are achetan (non-sentient).

Source of Knowledge:He promoted argumentative techniques and mode of cognition.

Destination: Jivas undergo karma and in any particular birth, owing to knowledge of the nature of universe, the aatman gets liberated.

3. Sankhya: Propounded by Sage Kapil. It is based on the school of enumeration. It enumerates 25 principles (Purusha) and 1 prakriti. Prakriti is the first cause of creation (seed matter) representing subject and object. The world was like this before and will continue to be so in future too. Karma has to be gone through to earn falam finally. The term for cosmic consciousness is ‘Mahat’.

Source of Knowledge:Pratyaksh, Anumaan and Shabd Pramaan.

Destination: Not to do things prohibited in Vedas and carry out daily chores to be able to enjoy heavenly pleasures.

4. Yoga: Propounded by Sage Patanjali. It is based on ‘Sankhya’ school of enumeration and Meta-Physics. The term for cosmic consciousness is ‘Chitta’.  There is no subtle body (mind, intelligence) but Purusha contracts or expands to lower or increased consciousness. Ishwara, included among males, is dependent on Prakriti  and responsible for creation and deluge. Doesn’t accept Brahman as sole cause of universe and inner soul of all.

Destination: This theory is based on 7 Chakras (Kundilini) or hidden energy in our body which lies at the base of the spine.

Meemansha Darshan

For the sake of comprehension and interpretation, Vedas have been divided into two parts- Purv-Meenasha and Uttar-Meemansha. There are 20 chapters in Meemansha darshan out of which 16 chapter lies in Karm-Kand or Purv-Meemansha and 4 lies in Brahm-Kand or Uttar-Meemansha.
5. Purv-Meemasha (Karm-Kaand): Meemansha means investigation or interpretation of Vedic injunctions. This section has been dealt by JAIMINI. It’s not much about philosophy but details of rituals and yagnas performed to to invoke devtaas or gods.

Destination: Aatnman is the subject to births and deaths due to ‘Karma’. Performance of Dharma or Karm-kand separates the aatman from mind and it goes to Brahm-Loka. There it remains till the end of the days and the end of the world.

6. Uttar-Meemasha (Gyaan-Kaand or Brahm-Kaand): It is also termed as Upanishads or Vedanta. It is dealt by Badraayan/ Ved-Vyaas in his Brahm-Sutra or Vedant-Sutra.

Which is the Object of Worship? ——- Upanishads.

What is worship?—————– Purv-Meemansha.

Both the Meemanshas, totaling 20 chapters form one single unitary Meemansha system. Many sages including Bodhayan and Ramanuj have declared so in no uncertain terms. Brahm-sutras are highly condensed presentations of Upanishadic texts and give a synoptic insight of its author. It deals with the many of systems discussed above and have been refuted by the Sutras.

The sutrakaar is none other than Ved-Vyaas, the author of Mahabharata. He was called Ved-Vyaas, a sage revered as unifier of Vedas. He was also Known as Krishna Dvaipaayan. Krishna means dark-black and dvaipayan means born in island. He was born in the month of ‘Aashaad.’ He is also called BADRAYAN as he used to be moving in the hills and jungles around his ashram in Badri.

Broad division and Structure:

It comprises of 4 chapters and then further sub-divided into Padas. Each Padas has several Adhikarans. Adhikarans are the group of Sutras who form a central meaning.

1st chapter (Samanvay Adhyay) expounds the nature of Brahman as the ultimate ground of the universe of Chit (Aatman) and Achit (Non-sentient).

2nd chapter (Avirodha Adhyay) refutes non-Vedic theories.

3rd chapter (Sadhana Adhyay) deals exclusively with Saadhana or means to attain Brahman.

The last chapter i.e. 4th, (Phala Adhyay) deals with ‘Purusharth’ or ‘phala.’ It reveals the nature of ‘mukti’ and end-result of whole philosophical enquiry.

Different commentators have divided Brahm-Sutra into different number of Sutras.

Shankar- 555 sutras.

Ramanuj: 545 Sutras.

Madhav: 564 sutras.

Adhikaari-Bheda

There is no room for contradiction in Vedas. Each and every shloka of Vedas are sacred and equally important. Not any one part of Vedas can be taken and said to be superior to other.

Adhikaari-bheda means differences arising from the levels of interpretations by the readers. While Vedas seems to be mutually contradicting, they give non-contradictory message actually. Abhed shruti talks about one-ness of Jeevatma and Parmatma while Bhed Shruti talks about difference between Jeevatma and Parmatma.  Are Vedas mutually contradicting? No, Vedas themselves provides the solution in form of Ghatak-Shruti which combines both Abhed-Shruti and Bhed-Shruti. That’s the contribution of Sri Ramanuja to Vedant philosophy. When Ramanuj arrived in the scene, there was utter darkness all around. He appeared like a becon-light in the dark-phase.

We would discuss about Bhed, Abhed and Ghatak shrutis in coming articles.

Vedant Philosophy:

1. Advait by Adi Shankaracharya.

2. Dvait-Advait by Bhashkaracharya and Yadava Prakash.

3. Vishishtadvait by Swami Ramanujacharya.

4. Dvait by Madhavacharya.

5. Dvait-Advait by Nimabark Swami.

6. Suddhadvait by Vallabhacharya.

7. Achintya Bhed-Abhed by Sri Chaitnya Mahaprabhu

8. Purna-Advait by Sri Aurbindo Ghosh

9. Modern-Vedant by Sri RamKrishna Paramhansh (Swami Vivekanad)

We would discuss about these philosophies in coming articles.

The Brahma Sutra in its second chapter categorically rejects and refutes the number of works authored such as authored works by the Saankyaas, Yoga, Chaarvaakas, Vaiseshikas, the four kinds of Buddhist schools of thoughts (namely Maadyantika, Vaibhashika, Sowntrantika and Yogaachara), the Jainas and the Paasupata-Saiva. The only authored work accepted by the Brahma Sutra as authoritative as Vedas is the Paancharaatra Aagama.

I have heard few saying that the Brahma Sutra has not mentioned directly the name of Shreeman Naaraayana as the Para Brahman. This is absurd to say so because the Brahma Sutra has clearly established that Paancharaatra Aagama as authoritative as the Vedas and there is no room for any doubt regarding Shreeman Naaraayanan is the Parabrahman. The qualities declared for Para Brahman in the Brahma sutra only identifies with Shereeman Naaraayanan who is declared as the Para Brahman in the Vedas – “Naaraayana param brahma Tatvam Naaraayana Paraha: Naaraayana Paro Jyothihe Aatmaa Naaraayana paraha”.

Aagmas

The Aagamas are authored works. They have divisions called samhitas. There are numbers of such aagamas found to be existing based on which religions have evolved. All such Aagamas are not to be accepted as authoritative because it has to be analytically studied whether the Aagama supports the Veda or not. In case of an Aagama contradicting the veda, it has to be appropriately synchronized in accordance with veda or if such aagama if found to deviate from veda, it has to be rejected.
Pancharaatra aagama has numerous samhitas of which Saatvata, Jayaakya and Pouskara Samhitas are considered as gems. Shreeaman Narayanan himself authors Pancharaatra aagama.

MahaBharata (Shanti-Parv) says that the author of Pancharaatra is Shreeman Narayanan himself. Paancharaatra aagama deals with the tatva (reality), hita (means) and the purushaartha (goal). It also talks about temple constructions, worshiping of the Lord in temples, the temple festivals and consecration of aarcha form of Vishnu. It also talks about yoga, mantra, yantra, dharma and code of conduct for people. It is in strict agreement with the Veda.
Paancharaatra specifically deals with a class of forms of Vishnu called the Vyuhaa Roopas. It also talks about the mighty discus (Sudarsana Chakra) of Shreeman Naaraayana. The eternal abode of the Lord namely Shree Vaikunta Paramapada is also described by it. In short Paancharaatra covers every aspect of the Vedic philosophy and practice which is Visistaadvaita (Shree Vaishnavam). Its origin can be traced to a Vedic branch called Ekaayana Veda.

Authority in Vedanta-Sutra

Having declared the Samkhya, Vaisheshika, Yoga, Bauddha, Jaina, and Pashupata doctrines as contradictory to the Vedas in the previous adhikaraNas, these opponents retaliate by raising objections against the pAncarAtra system accepted by the author of the sUtras himself (Brahma Sutras, 2.2.42-43). The first two sUtras of this adhikaraNa is the pUrvapakSha portion that describes the objections. The next two sUtras (2.2.44-45) is the siddhAnta portion that answer these objections. One can refer to Sribhashya of Ramanuja for the details

Utpatiyasambhava-adhikaranam is otherwise called as Paancharaatra-Adhikaranam. This is the last aadhikaranam present in the second paada of second chapter of the Brahma Sutra.

Meaning of Adhikaranam

Before going into the analysis of the four sutras present in this aadhikarana, may I present to you the meaning of the term Aadhikaranam. Aadhikaranam is a sub-section in paada of an aadyaaya in Brahma sutra. Each aadhikaranam has five components. They are Vishayam (Subject), Samsayam (Doubt), Poorvapaksham (Opponent view), Sidhaantam (Established truth with proof) and Prayojanam (Benefit of establishing the truth with proof).
In this Utpatiyasambhavaadhikaranam (otherwise called as Paancharaatraadhikaranam), we find the above five components.

• The “Subject” is regarding the authenticity/authority of Paancharaatra Aagama.
• The “Doubt” is “whether Paancharaatra is a authentic authority or not”.
• The “Opponent View” is “Paancharaatra is not an authentic authority as it contradicts the Veda”.
• The “Established truth with proof” is “Paancharaatra is an authentic authority as it is not contradicting the Veda and only is in perfect accordance with the Veda”.
• The “Benefit” of establishing this truth is accepting Paancharaatra aagama as authentic authority as that of the Veda and comprehend its philosophy and practice to attain all the four purushaarthas.

Veda Vyasa has categorically rejected many authored scriptures – those authored by Chaturmukabrahma (Yoga) and that of Pasupathi (Paasupata Saivam). Chaturmukabrahma can recite all four vedas. Pasupati (Siva) is called Sarvajnya (he who know everything). When Vyasa has rejected even their smruties, is this Paancharaatra which is authored by Vishu to be accepted or rejected? Thus is the doubt.

Sutras:

1. Utpatiyasambhavat (Subject and doubt))

(The Views of Pancharatra System are untenable) on account of the impossibility of Origination.”From Vasudeva, Sankarshan (Jiva) is born; From Sankarshan, Pradyumn (mind) is born; from Pradyumn, Aniruddh (ego) is born”. Like Sankhya, Pancharatra says that individual selves are created. This is opposed to what is stated in scriptures. 2. Na cha kartuhu karanam (opponent’s view) “And, there is no Origination of the instrument from the agent”. Again the opponent objects that Paancharaatra contradicts the Veda by declaring that the Indriyas like Manas (mind) etc., are born from the Jeeva. The Veda has declared that the Indriyas like Manas are born from Iswara who is Shreeman Naaraayana.

Mundak upnishad 2.1.3:

एतस्माज्जायते प्राणो मनः सर्वेन्द्रियाणि च। खं वायुर्ज्योतिरापः पृथिवी विश्वस्य धारिणी।।2.1.3।।

From Him originates the vital force as well as the mind, all the senses, space, air, fire, water, and earth that supports everything. But, Panchratra as opposing views:”Samkarshanaat Manas Samiyjna Pradyumno Jaayate” meaning – “From Sankarshana, the mind called Pradyumna was born”

3.Vignyjanaadi bhaave vaa tataprathishedaha

Or, if they (the four Vyhaas) are held to be the lord, who is knowledge and the origin, there is no contradiction in the system.

अजायमानो बहुधा विजायते (Taitriya Aranyak 3.13.1; Purush-Suktam)

“He is unborn, yet he is born as many, in various forms”.

The Sankarshan and others are of the form of Knowledge i.e. Brahman. He assumes on his own accord, these four forms for the good of devotees. Sankarshan and others are called jivas etc. as they are the presiding deities of the jivas, mind, ego etc. Hence, the nomenclecture is appropiate as Brahman too is declared as ‘Akash, Praan, Indra” etc. 4. Viprathishedaancha

And on the account of denial (of the birth of the Jeeva)

The Paancharaatra itself has clearly stated that the Jeeva(Chit), Achit and Iswara are eternal. It itself has clearly negated the birth of jeeva.”The connection between Prakriti and the self is an inseparable in nature”.It is similar to Chhandogya Upanishad (6.2.3)

 तत्तेज ऐक्षत बहु स्यां प्रजायेयेति तदपोऽसृजत । तस्माद्यत्र क्वच शोचति स्वेदते वा पुरुषस्तेजस एव तदध्यापो जायन्ते ॥

‘That Being willed, “May I become many, may I grow forth.” It created fire. That fire willed, “May I become many, may I grow forth”. It created water. Therefore whenever a man grieves or perspires, then it is from fire that water issuesTherefore the Paancharaatra is fully in accordance to the Veda and there is no contradiction with Veda.

Objection: Sandilya is said to have promulgated the Pancharatra system. He found that the teachings of the Vedas couldn’t help him. This shows that the system is opposed to Vedas.

Ans: As regards to the Sandilya’s statement, it’s similar to the Narada’s statement in Chhandogya Upanishad (7.1.2-3).

1. ऋग्वेदं भगवोऽध्येमि यजुर्वेदm+ सामवेदमाथर्वणं चतुर्थमितिहासपुराणं पञ्चमं वेदानां वेदं पित्र्यm+ राशिं दैवं निधिं वाकोवाक्यमेकायनं देवविद्यां ब्रह्मविद्यां भूतविद्यां क्षत्रविद्यां नक्षत्रविद्याm+ सर्पदेवजनविद्यामेतद्भगवोऽध्येमि ॥ ७.१.२॥ सोऽहं भगवो मन्त्रविदेवास्मि नात्मविच्छ्रुतm+ ह्येव मे भगवद्दृशेभ्यस्तरति शोकमात्मविदिति सोऽहं भगवः शोचामि तं मा भगवाञ्छोकस्य पारं तारयत्विति तm+ होवाच यद्वै किंचैतदध्यगीष्ठा नामैवैतत् ॥                                                                          ‘‘Revered sir, I know the Rig-Veda, the Yajur-Veda, the Sama-Veda and the Atharvanas the fourth, the Itihasa-Purana as the fifth, grammar, the rules for the worship of the ancestors, mathematics, the science of portents, the science of treasures, logic, the science of ethics, etymology, the ancillary knowledge of the Vedas, the physical sciences, the science of war, the science of the stars, the science related to serpents, and the fine arts – all this I know, revered sir.’ VII-i-3: ‘Revered sir, however, I am only a knower of verbal texts, not a knower of Atman. Indeed I have heard from persons like your revered self that a knower of Atman goes beyond grief. I am in such a state of grief. May your revered self take me across it.’ Sanatkumara replied to him,’ Whatsoever you have studied here, really it is only a name.                                                                                                                                  Such a statement is not meant to disparage the Vedas, but to praise the bhuma-vidya taught by Sanat-Kumar teaches later as gives in clear and succinct manner, the teachings of Vedas which can be grasped even by dulls.

   Sri Yamuna Muni shows that itihAsas and purANas and praise pA~ncarAtra highly:

   MAHABHARATA

   इदं महोपनिषदं चतुर्वेदसमन्वितम्।
   सांख्ययोगकृतं तेन पञ्चरात्रानुशब्दितम्॥ 12-348-62
   नारायंणमुखोदीतं नारदोऽश्रावयत्पुनः। (Mahabharata, Shanti parvan)

   Meaning: This great doctrine, that takes one close to Brahman (upaniShad), explains the purport of the four Vedas harmoniously. It is based on sAMkhya (j~nAna) and yoga (bhakti) and called ‘pancarAtra’. It has been expounded by Narayana, and Narada explained it once more.

   “ब्राह्मणैः क्षत्रियैर्वैश्यैः शूद्रैश्च कृतलक्षणैः ।
   सेव्यतेऽभ्यर्च्यते चैव नित्ययुक्तैः स्वकर्मभिः ॥ 6-66-39
   द्वापरस्य युगस्यान्ते आदौ कलियुगस्य च।
   सात्वतं विधिमास्थाय गीतः संकर्षणेन वै” ॥ 6-66-40 (Mahabharata,  Bhishma parvan)

   Meaning: Brahmins, Kshatriyas, Vaishyas, and Shudras, worship Him (shrI vAsudeva) in their daily rituals and activities. They are to worship Him in the dvApara and in the beginning of kali yuga, using the sAtvata rules expounded by Sankarshana (in the Pancharatra texts).

   “तैरेकमतिभिर्भूत्वा यत्प्रोक्तं शास्त्रमुत्तमम्॥ 12-343-28
   वेदैश्चतुर्भिः समितं कृतं मेरौ महागिरौ।” (Mahabharata, Shanti parvan)

   Meaning: This lofty pancaratra shAstra that has been expounded unanimously, has been declared equal to the four Vedas on the great mountain Meru.

   Purans

   VARAHA PURANA (proof)

   “वेदेन पञ्चरात्रेण भक्त्या यज्ञेन च द्विज ।
   प्राप्योऽहं नान्यथा प्राप्यो वर्षलक्षशतैरपि ॥” (Varaha Purana, Chapter 66)

   Meaning: I am attainable by means of Vedas, Pancharatra, as well as by devotion-filled worship. I am not attainable by any other means even in millions of years.

   “पञ्चरात्रं सहस्राणां यदि कश्चिद्ग्रहीष्यति ।
   कर्मक्षये च मां कश्चिद् यदि भक्तो भविष्यति ॥
   तस्य वेदाः पञ्चरात्रं नित्यं हृदि वसिष्यति ।” (Varaha Purana, Chapter 66)

   Meaning: He who, among a thousand people, grasps the pancarAtra, and he who remains my devotee after his deeds are exhausted (i.e., at the time of his death after he has surrendered to me), in his heart the Vedas and Pancaratra will remain forever.

   “यदिदं पञ्चरात्रं मे शास्त्रं परमदुर्लभम् ।
   तद्भवान् वेत्स्यते सर्वं मत्प्रसादादसंशयम् ॥” (Varaha Purana, Chapter 66)

   Meaning: You will know in entirety this pAncarAtra shAstra belonging to me, which is the highest means, and which is easy to follow, through my grace. There is no doubt about this.

   Pancharatra Authority accepted by Advaitins:

In his commentary to Srimad Bhagavatam, Shridhara Swami says that the highest devotee of the Lord follows the dharma explained in the pAncarAtra texts, and performs worship of Vishnu according to them (Proof: 1, 2):

(11.10.1) “ मयोदितेष्ववहितः स्वधर्मेषु मदाश्रयः वर्णाश्रमकुलाचारम् अकामात्मा समाचरेत् ” मया – पञ्चरात्राद्युक्तवैष्णवधर्मेषु, अवहितो अप्रमत्तः।

Meaning: “Taking full shelter in Me, with the mind carefully fixed in the devotional service of the Lord as spoken by Me, one should live without personal desire and practice the social and occupational system called varṇāśrama.” Here, ‘devotional service spoken by me’ refers to the Vaishnava dharma explained in the pAncarAtra texts. ‘Fixed in such devotional service’ means to be attentive/careful.

(3.29.15) “ क्रियायोगेन शस्तेन नातिहिंस्रेण नित्यशः ” क्रियायोगेन – पाञ्चरात्राद्युक्तप्रकारेण
Meaning: “Without excessive violence, one should regularly perform one’s devotional activities.” Here, kriyA yoga means “by the method of worship enjoined in the pAncarAtra etc.”
If Sridhara Swamin had considered these Vaishnava Agamas as veda-bAhyas, he would not have said that exemplery devotees of the Lord follow the Vaishnava dharma of pA~ncarAtra diligently.
Sridhara Swamin also says that the Vishvaksena the commander of Lord’s army in Shri Vaikuntha, is the personification of the pA~ncarAtra tantra, just as Shri Garuda the Lord’s mount is the personification of the Vedas, in Srimad Bhagavatam 12.11.19-20.

Even Aadi Sankara Bhagavat paada is in agreement with Paancharaatra but he says “the portions of paancharaatra, which do not contradict the Veda, are authentic authority”. But as established by the Sutrakaara (Veda Vyasa) and the Bhaashyakaara (Shree Raamanuja), there is no portion in the Paancharaatra aagama, which is contradiction, the Veda. Therefore the entire Paancharaatra Aagama is authentic authority. The paancharaatra aagama is a treasure of knowledge. It stresses that he/she who has undivided faith in Lord Shreeman Naaraayananan alone can reach the eternal abode attaining moksha and doing eternal service to His lotus feet. I will elaborate this more in the future lessons after a detailed study of certain Veda verses.

Refereces:

1. Sri Bhasya translation by Swami Sarveswaaranand and Swami Adidevanand
2. https://narayanastra.blogspot.com/2013/05/vishnu-supreme-brahman-according-to-all.html#h.65zjr22zskcg

प्रपत्ति (शरणागति, न्यासं, आत्मसमर्पण, आत्म-निक्षेपं, भरन्यासम)

अनन्यसार्थे स्वाधिष्ठे महाविश्वासपूर्वकं, तदेको उपायताकांक्ष प्रपत्ति शरणागति।अनन्यसार्थे स्वाधिष्ठे महाविश्वासपूर्वकं, तदेको उपायताकांक्ष प्रपत्ति शरणागति।जब व्यक्ति यह समझता है कि वो खुद अपनी रक्षा करने में असमर्थ (कर्म, ज्ञान एवं भक्ति से हीन) है और भगवान के अलावा कोई और उसकी रक्षा करने में समर्थ नहीं हैं तो वह भगवान को असहाय भाव में रक्षा करने को पुकारता है। मन कि इस अवस्था को को शरणागति (शरणं आगति) कहते हैं। अपनी हार स्वीकार कर भगवान को उपाय बनने की विनती करना ही उपाय है। ‘उप आयते इति उपायः’। जो लक्ष्य के करीब ले जाए उसे उपाय कहते हैं। शरणागति में तत्त्व नारायण हैं, पुरुषार्थ भी नारायण हैं और हित (उपाय) भी नारायण ही हैं।

अहमस्य अपराधानाम आलयः अकिंचनोगति: ।

     त्वमेव उपाय भूतो में भवति प्रार्थनाम इति शरणागति।।

     शरणागति इति उक्त्वा सा देवेऽस्मिन प्रयुज्यताम। (अहिर्बुध्व संहिता)

अपनी आत्मा को परमात्मा को सौंप देना ही शरणागति (आत्म-निक्षेप) है।

आत्मा आत्मीय भारन्यासो ही आत्मनिक्षेप उच्यते।। (लक्ष्मी तंत्र 17.29)

प्रपत्ति दो मूल धातु से बना है- ‘प्र’ और ‘पद’। ‘प्र’ का अर्थ है ऊँचा और ‘पद’ यानि कदम। अर्थात सर्वोच्च की ओर कदम बढ़ाना ही प्रपत्ति है।

प्रमाण

1. नायमात्मा प्रवचनेन लभ्यो, न मेधया न बहुना श्रुतेन।

        यमेवैष वृणुते तेन लभ्यः, तस्यैष आत्मा विवृणुते तनूँ स्वाम्॥

{मुण्डक उपनिषद (3.2.3) और कठोपनिषद (1.2.23)}

लघु सिद्धांत में रामानुज स्वामीजी, इस श्लोक की व्याख्या करते हुए लिखते हैं:

यथा अयं प्रियतमः आत्मानम् प्राप्नोति, तथा भगवान स्वमेव प्रयतत इति भगवतैव उक्तं।

अर्थ: जैसे हम अपने प्रियतम को स्वयं प्रयत्न कर प्राप्त करते हैं, वैसे ही भगवान स्वयं, अपनी निर्हैतुक कृपा से, शरणागत जीवात्मा को अपना लेते हैं।  एक शरणागत को भगवत-प्राप्ति हेतु अपनी ओर से कोई प्रयत्न नहीं करना चाहिए क्योंकि ऐसा करना भगवान की निर्हैतुक कृपा में बाधा होगा।

2. यो ब्रह्माणं विदधाति पूर्वं यो वै वेदांश्च प्रहिणोति तस्मै ।

        तं ह देवमात्मबुद्धिप्रकाशं मुमुक्षुर्वै शरणमहं प्रपद्ये ॥ – (श्वेताश्वतरोपनिषत् 6-18)

जो श्रृष्टि के आरम्भ में ब्रह्मा को उत्पन्न करता हैऔर जो उसके लिये वेदों को प्रवृत करता है, अपनी बुद्धि को प्रकाशित करने वाले उस देव की मैं मुमुक्षु शरण ग्रहण करता हूँ।

3. अनन्यचेताः सततं यो मां स्मरति नित्यशः।

      तस्याहं सुलभः पार्थ नित्ययुक्तस्य योगिनः।। (गीता 8.14)

जो पुरुष मुझ में अनन्य-चित्त होकर सदा ही निरंतर मुझ पुरुषोत्तम को स्मरण करता है, जो मेरे साथ निरंतर संपर्क चाहता है, उसे मैं सहज ही प्राप्त हो जाता हूँ।

‘अहं सुलभ’ की व्याख्या करते हुए स्वामीजी लिखते हैं: अहम् एव प्राप्यः न मद्भाव ऐश्वर्यादिकः।

मैं एकमात्र वस्तु हूं जो वह प्राप्त करना चाहता है और न कि मेरे किसी भी तरीके की संप्रभुता आदि। मैं उससे बहुत प्रिय हूं, वह मुझे याद किए बिना खुद को बनाए रखने में असमर्थ है। मैं उसे खुद को प्राप्त करने के लिए आवश्यक भक्ति अभ्यास में पूर्ण परिपक्वता प्राप्त करने की क्षमता प्रदान करता हूं।

तात्पर्य चन्द्रिका में स्वामी वेदांत देशिका ‘अहमेव’ शब्द की व्याख्या करते हुए लिखते हैं:

परमकारुणिकस्य ममैव अयं भर इति अभिप्रायः।

4. राम चरम श्लोक (रामायण युद्धकाण्ड 18.33)

जब विभीषण अपना सब कुछ त्यागकर भगवान की शरण में आते हैं तो भगवान ने शरणागति-मार्ग की व्याख्या करते हुए कहा:

‘सकृदेव प्रपन्नाय तवास्मीति च याचते | अभयं सर्व भूतेभ्यो ददाम्येतद् व्रतं मम ||’

जो एक बार भी मेरी शरण में आकर ‘मैं तुम्हारा हूँ’ ऐसा कहकर मुझसे अभय चाहता है, उसको मैं सब भूतों का अभयदान देता हूँ, यह मेरा व्रत है।

5. कृष्ण चरम श्लोक (गीता 18.66)

   भगवान ने गीता में पहले कर्म-योग, उसके बाद ज्ञान योग और फिर भक्ति योग की विस्तृत व्याख्या की। सभी प्रकार के योगों के बारे में भगवान से सुनने के पश्चात अर्जुन ने अपनी असमर्थता व्यक्त की तो भगवान ने आखिरी उपदेश दिया:

सर्व धर्मान परित्यज्य मामेकं शरणं व्रज |

अहं त्वा सर्व पापेभ्यो मोक्षिष्यामी मा शुचः||

सभी उपायों (कर्म-योग, ज्ञान योग, भक्ति योग) को त्यागकर मेरी शरणागति करो, मैं तुम्हारे सभी पापों को नष्ट कर तुम्हें मोक्ष प्रदान करूँगा|

6. लक्ष्मी तंत्र (१७.१००)
7. शरणागतिः इति उक्त्वा सा देवे अस्मिन प्रयुज्यताम।

         इदं तितिरिष्टाम पारं सर्वे नाश्यन्ति तातक्षनात।। {अहिर्बुधन्य संहिता (37.3)}

8. न धर्म निष्ठो, न च आत्मवेदी; न भक्ति माम त्वात चरणारविन्दे।

        अकिंचनो अनन्यगति शरण्यं, त्वत पाद मूलं शरणम् प्रपद्ये ।। (स्त्रोत रत्न. 22)

हे प्रभो! मैं न निष्ठापूर्वक धर्म का पालन (कर्म-योग) करनेवाला हूँ और न आत्म-तत्त्व (ज्ञान-योग) का ज्ञाता हूँ। न आपके चरण कमलों की भक्ति में संपन्न हूँ, न कोई अन्य साधन प्राप्त करने में समर्थ हूँ। असहाय अवस्था में, अन्य कोई गति न होने के कारण, आपके चरणतल में शरणागति करता हूँ।

9. कोटि विप्र वध लागहिं जाहूं। आये शरण ताजऊँ नहीं ताहू।।

       सनमुख होई जीव मोहि जबहीं। जन्म कोटि अध नासहिं तबहीं।। (रामचरितमानस)

उपाय को दो भागों में वर्गीकरण किया गया है:

१) साध्योपाय: वह उपाय जो हमारे द्वारा स्थापित किया जाये और हमारे द्वारा क्रियाशील हो। इसे स्वगत स्वीकारा भी कहते हैं क्योंकि इस उपाय में हम अपने प्रयत्नों द्वारा भगवान तक पहुँचने का प्रयत्न करते है। उदाहरण स्वरुप बांदरी का बच्चा जो स्वयं उछलकर अपने माँ को पकड़ता है। इसलिए इस उपाय को मर्कट-किशोर-न्याय भी कहते हैं। कर्म योग, ज्ञान योग और भक्ति योग साध्योपाय है।

२) सिद्धोपाय: वह उपाय जो पहले से स्थापित है और हमें सिर्फ उसका चुनाव करना है। इसे परगत स्वीकारा भी कहते हैं क्योंकि इस उपाय में हमारे भगवान तक पहुँचने का उत्तरदायित्व भगवान पर ही होता है और भगवान ‘सत्य-संकल्प’ हैं, कभी भी अपनी जिम्मेदारी से नहीं चूकते। उदाहरण स्वरुप बिल्ली का बच्चा जिसे पकड़कर ले जाने की जिम्मेदारी स्वयं बिल्ली की है। इसलिए इस उपाय को मर्घर-किशोर न्याय भी कहते हैं। शरणागति सिद्धोपाय है। शरणागति भी भक्ति ही है पर भक्ति योग में भक्ति उपाय है और शरणागति में स्वयं भगवान ही उपाय हैं। एक शरणागत कर्म, ज्ञान, भक्ति सबका अनुशीलन करता है पर उपाय के तौर पर नहीं बल्कि सिर्फ भगवान के मुखोल्लाष के लिये। इस मार्ग में सफलता कि १०० फीसदी गारंटी है क्योंकि बांदरी का बच्चा शायद चूक भी जाए अपनी माँ को पकड़ने में, पर बिल्ली अपने बच्चे को सुरक्षित उस पार करने में कभी नहीं चुकती। यह उपाय खास तौर पर अयोग्य, लाचार और सभी साधनों से हीन साधकों के लिये है।

पञ्चरात्र आगम में आता है:भक्त्या परमया भावी, प्रपत्या वा महामदे। (भक्ति और प्रपत्ति ही केवल दो मार्ग हैं भगवान तक पहुँचने के लिये।)दोनों ही मार्ग के अपने फायदे और कमियाँ हैं। भक्ति योग के कर्म और ज्ञान योग दो अंग हैं। ज्ञानयुक्त कर्म ही भक्ति की ओर ले जाता है। भक्ति योग में मन, बुद्धि और शरीर निर्बाध भगवान की ओर होने चाहिए (अनन्य चिंतयतो माम; सततं कीर्तयन्तो माम)। प्रपत्ति मार्ग की सबसे बड़ी परेशानी यह है की मानसिक रूप से एक शरणागत के ढाँचे में ढलना मुश्किल है और दूसरा यह की हमें शरण्य (भगवान) के प्रति यह अटूट श्रद्धा होनी चाहिए की वो अवश्य हमारी रक्षा करेंगे। लेकिन एक बार शरणागत होने के बाद आगे का मार्ग अत्यंत सुगम हो जाता है।

उदाहरणस्वरुप छत पे जाने के दो उपाय हैं। एक तो सीढियों के द्वारा और दूसरा लिफ्ट से। सीढ़ी से चढ़ना साध्योपाय है क्योंकि व्यक्ति को अपने सामर्थ्य पर भरोसा है। लिफ्ट के द्वारा जाना सिद्धोपाय है क्योंकि लिफ्ट का उपयोग करने का अर्थ ही है की हमने अपनी हार स्वीकार कर ली है कि हम अपने स्वयं के प्रयास से छत पे चढ़ने में असमर्थ हैं और दूसरा की हम जल्दी से जल्दी छत पे जाना चाहते हैं। इस उदाहरण में लिफ्ट भगवान हैं और लिफ्टमैन गुरु। हमें लिफ्ट और लिफ्टमैन पर पूर्ण विश्वास होने की जरुरत है।

अन्यथा शरणं नास्ति त्वमेव शरणं मम। तस्मातकारुण्यभावेन रक्ष रक्ष परमेश्वर।।

शरणागत होने के लिये पूर्वापेक्षा

यूँ तो सभी तरह से अयोग्य होना ही सबसे बड़ी योग्यता है प्रपत्ति में, फिर भी आचार्य कुछ पूर्वापेक्षा बताते हैं:

अनन्यसार्थे स्वाधिष्ठे महाविश्वासपूर्वकं, तदेको उपायताकांक्ष प्रपत्ति शरणागति।

1) स्वाधिष्ठे अनन्यसार्थे (निराश्रयता) :-

1.  आकिंचन्यम: शरणागति ‘अहंकार, ममत्व और स्वातंत्र्य’ का त्याग है। इस दुनिया में कोई भी व्यक्ति अपनी हार स्वीकार करने को तैयार नहीं है। हर व्यक्ति अपने-अपने अलग अलग प्रकार के अभिमान के साथ जी रहा है। अहंकार त्याग करने की मुश्किल के कारण ही शरणागति मुश्किल दृष्टिगोचर होती है। हमें यह स्मरण रखना चाहिए की सर्वोत्तम तत्त्व क्या है, सर्वोत्तम पुरुषार्थ क्या है और उसका उपाय क्या है। अगर मैं अपने प्रयासों से मोक्ष प्राप्त करने में सक्षम होता तो कई हजार वर्ष पहले ही कर चूका होता। आकिंचन्यम का अर्थ है अपने आप को कर्म, ज्ञान और भक्ति से हीन समझना और पछताते हुए भगवान से उपाय बनने की प्रार्थना करना। “हे श्रीमन नारायण! मैं सभी साधनों से हीन हूँ पर मैं आपके दिव्य धाम में आपके नित्य कैंकर्य की प्रार्थना करता हूँ कृपया अपने अहैतुकी कृपा से मुझे मोक्ष प्रदान करें।
2. अनन्य-गतित्वं : इस बात का पूर्ण विश्वास की भगवान के अलावा कोई और हमारी मदद नहीं कर सकता। लोकाचार्य स्वामी बताते हैं की यदि पिता रक्षक होते तो हिरण्यकशिपू ने प्रह्लाद की रक्षा की होती। यदि माता रक्षक होती तो कैकेयी ने भरत की रक्षा की होती, यदि भाई रक्षक होता तो रावण ने विभीषण की रक्षा की होती। यदि पति रक्षक होते तो द्रौपदी के पाँच महाबली पतियों ने उनकी रक्षा की होती। यदि हम स्वयं अपने रक्षक होते तो गजराज ने ग्राह से स्वयं की रक्षा की होती। इन सभी की रक्षा श्रीमन नारायण ने ही की इसलिए श्रीमन नारायण ही एकमात्र रक्षक हैं। अन्य देवताओं के पास इस भाव से जाना की वो हमारी रक्षा करेंगे, यह शरणागति के प्रतिकूल है। शिव, इंद्र आदि देवता स्वयं संसार-मंडल में फंसे हैं अपनी रक्षा के लिये श्रीमन नारायण पर आश्रित हैं।

2) महाविश्वास : श्रीमन नारायण पर यह पूर्ण विश्वास की वो अवश्य ही हमारी रक्षा करेंगे। अगर महाविश्वास न हो तो फिर शरणागति का अर्थ ही क्या है।

उपजई राम चरण विश्वासा, भवनिधि तरहीं नर बिनहिं प्रयासा

संसारकूपे पतितोऽत्यागाधे, मोहान्धपूर्णे विषयाभितप्ते।

करावलम्बं मम देहि विष्णो, गोविन्द दामोदर माधवेति।।

हे गोविन्द! दामोदर! माधव! मैं मोह रूपी अंधकार से व्याप्त और समस्त विषयों की ज्वाला (दावाग्नि) से संतप्त इस संसार रूपी गहरे कुएँ में पड़ा हूँ। हे विष्णो! आप मेरा हाथ पकड़कर इस कुएँ से बाहर निकालिए। मुझे अपने हाथ का सहारा दीजिये, मैं अपने प्रयत्न से बाहर नहीं निकल सकता।

सवाल) भगवान हमारे ‘उपाय’ बनने को क्यों तैयार होंगे?

उत्तर):  भगवान हमेशा ही हमारे उपाय बनने को उत्सुक रहते हैं पर हमें अपने बल, बुद्धि और सामर्थ्य पर यकीन होता है। हम भगवान से पृथक हो इस संसार का आनंद लेना चाहते हैं, इसलिए भगवान हमारे ‘उपाय’ नहीं बनते। जबतक हम अपनी हार स्वीकार कर भगवान से असहाय अवस्था में प्रार्थना नहीं करेंगे तबतक भगवान हमारे उपाय कैसे बन सकते हैं। गजेन्द्र और द्रौपदी के संकट में भी भगवान ने तबतक ‘उपाय’ बनना स्वीकार नहीं किया जबतक उन्होंने शरणागति नहीं की।

(नारायण अखिलगुरो भगवन नमस्ते)। (गजेन्द्र स्तुति)

कृष्ण! कृष्ण! महायोगिन्! विश्वात्मन! विश्वभावन। प्रपन्ना पाहि गोविन्द कुरुमध्येवासीदतीम्। (द्रौपदी स्तुति)

कोई कंजूष से महा-कंजूष व्यक्ति ही क्यों ना हो, यदि कोई भिखारी उसका चरण पकड़ ले तो वह कुछ न कुछ भीख अवश्य देगा तो फिर अपार-वात्सल्यमय भगवान हमारे उपाय बनने को तैयार क्यों नहीं होंगे। एक मालिक अपने कर्मचारियों को उनके योग्यता के अनुसार ही वेतन देता है पर यदि कोई उसके आगे दंडवत हो जाये और अपनी लाचारी जताए तो मालिक बिना किसी योग्यता के कुछ रुपये अवश्य देगा। इसी तरह हमारे कर्म, ज्ञान और भक्ति हीन होने के वावजूद भी हमें मोक्ष अवश्य प्रदान करेंगे अगर हम उनके चरणों का आश्रय लें। ऐसा स्वयं भगवान की प्रतिज्ञा है. (धनं मदीयं तव पाद-पड़्कजं)।

जिस तरह एक बछड़ा के धूल में लिपटे होने के वावजूद गाय उसे चाट-चाटकर साफ करती है, उसी प्रकार भगवान भी अपने शरणागतों के दोष और पूर्व के संचित पाप नहीं देखते। (वात्सल्यं),

सवाल) क्या शरणागति उपाय है?

उत्तर) वास्तव में शरणागति उपाय नहीं योग्यता (व्याचम) है। उपाय तो केवल श्रीमन नारायण की अहैतुकी कृपा है।

सवाल) क्या कोई भी शरण्य बन सकता है?

उत्तर) एक आदर्श शरण्य के पास निम्न दो गुण होने चाहिए:

१) परत्वं : जिसके जोड़ का दूसरा कोई न हो।

२) सौलभ्यम: जो सर्व-सुलभ हो ( भगवान अन्तर्यामी, अर्चा और आचार्य के रूप में सर्व-सुलभ हैं)

सवाल) क्या शरणागति कोई भी कर सकता है?

उत्तर): हाँ। शरणागति में जाति, कुल, रंग, जन्म आदि का कोई भेद नहीं है। शबरी (शूद्र वर्ण में जन्म); निषाद, सुग्रीव (बन्दर), विभीषण (राक्षस), विदूर (दासीपुत्र) इत्यादि उदाहरण हैं।

मां हि पार्थ व्यपाश्रित्य येऽपि स्युः पापयोनयः। 

स्त्रियो वैश्यास्तथा शूद्रास्तेऽपि यान्ति परां गतिम् ।। (गीता 9.73)

“हे अर्जुन! स्त्री, वैश्य, शूद्र तथा पापयोनि चाण्डाल आदि, जो कोई भी हो; वे भी मेरी शरण में आकर परमगति को ही प्राप्त होते हैं”।

आनयैनं हरिश्रेष्ठ दत्तमस्याभयं मया।

                                      विभीषणो वा सुग्रीव यदि वा रावणः स्वयं।। ( रामायण युद्धकाण्ड 18.34)

हे वानरश्रेष्ठ सुग्रीव! वह व्यक्ति विभीषण हो अथवा स्वयं रावण भी हो, तो भी उसको ले आओ, मैं उसे अभी अभयदान दे दूँगा।

शरणागति के 6 अंग

आनुकूलश्च संकल्पः प्रातिकूलश्च वर्जनं; रक्षिष्यती इति विश्वासः,

गोप्त्रिप्त वर्णनश्तथा;कार्पण्य आत्मनिक्षेपे षड्विधा शरणागति।।

१) भगवान के अनुकूल कर्म करना

२) भगवान के प्रतिकूल कर्म का परित्याग

३) यह विश्वास की भगवान अवश्य हमारी रक्षा करेंगे

४) भगवान से शरणागति की प्रार्थना करना, दैन्यभाव (कार्पण्यं)

५) स्वयं को कर्म, ज्ञान और भक्ति से हीन समझना (कार्पण्यं)

६) आत्मा जो की भगवान की सम्पत्ति है, भगवान को वापस सौंप देना।
कहानी: परकाल सूरी आलवार एक बार जब शालिग्राम गए थे, जहाँ विश्व का सबसे गहरा दर्रा है, उन्होंने देखा की दो कीड़े आपस में बात कर रहें हैं। पहले कीड़े ने कहा मैं दर्रे के उस पार सामने वाली पहाड़ी पे जाउँगा। दुसरे कीड़े ने मानने से इनकार कर दिया। एक कीड़े की आयु ही कितनी होती एक पहाड़ से उतरकर दूसरे पहाड़ पर चढ़ने में तो उसके कई जन्म बीत जायेंगे। दोनों में शर्त लगी। पास ही एक शेर छलाँग लगाने को था। उस कीड़े ने अपने को उसके पैरों के सामने कर लिया और वो शेर के पैर से चिपका हुआ उस पार चला गया। यही शरणागति है। सभी प्रकार से मोक्ष के अयोग्य होने के वावजूद भी अगर हम श्रीमन नारायण के चरणों का आश्रय लें तो श्रीमन नारायण अवश्य ही हमें परमपद देंगे।

टिप्पणी:- नारायण के प्रति कोई भी शरणागति बिना श्री (महालक्ष्मी माता) के पूर्ववर्ती शरणागति के सफल नहीं होती।

‘श्री’ शब्द महालक्ष्मी मैया को सूचित करता है, यह श्री सूक्तं से स्पस्ट है| हम माता महालक्ष्मी के माध्यम से भगवान नारायण की शरणागति करते हैं| वात्सल्यमयी माता (लक्ष्मीआषः ऋषिकेष: देव्या कारुण्यरुपया) अपने पुत्रों को उसके दोषों समेत अपनाती हैं और हमारे अनर्थों को नष्ट कर, भगवान के समक्ष हमारे शरणागति कि सिफारिश करती हैं| माता के इस गुण को ‘पुरुषकारत्वं’ भी कहते हैं|

श्री शब्द का निम्न ३ अर्थ बताये गए हैं:

१) श्रयते श्रीयते इति श्रियः

जो भगवान का आश्रय लेती हैं एवं जीवात्माओं को आश्रय प्रदान करती ।

२) श्रुनाती श्रावयति इति श्रियः

जो जीवात्माओं के प्रार्थनाओं को सुनती हैं एवं भगवान को सुनाती हैं (बाधा चढ़ा कर) ।

३)श्रृनाती श्रीनाति इति श्रियः

जो हमारे पापों सहित संचित कर्मों को नष्ट करके हमें निर्मल बनाती हैं एवं भगवान के करीब लाती ।