Tag: spirituality

पञ्च-भूतों एवं 11 इन्द्रियों का सम्बन्ध, भूतों के गुण

अब हम पंच-भूतों एवं 11 इन्द्रियों के सम्बन्ध के बारे में पढ़ेंगे। सभी भूतों में कौन कौन से गुण हैं एवं उनके विषय क्या हैं।

अबतक हम सात्विक अहंकार से पञ्च-ज्ञानेन्द्रिय, पंच-कर्मेन्द्रिय और मन की उत्पत्ति एवं तामसिक अहंकार से पंच-तन्मात्र एवं पंच-भूतों की उत्पत्ति पढ़ चुके हैं।

नैयायिकों के मत में इन्द्रिय भूतों से ही उत्पन्न होते हैं अर्थात इन्द्रिय भौतिक पदार्थ हैं। किन्तु ऐसा कहना शास्त्र-सम्मत नहीं है। विष्णु-पुराण की व्याख्या में विष्णुचित्त स्वामी सप्रमाण खण्डन करते हैं। इन्द्रियों को भौतिक इस कारण कहा गया है क्योंकि भूत इन्द्रियों के आप्यायक (पोषक) हैं। एवं ज्ञान-इन्द्रियों की उत्पत्ति में तन्मात्र सहायक होते हैं। कर्म-इन्द्रियों की उत्पत्ति में ज्ञान-इन्द्रिय सहायक होते हैं।

तन्मात्र के सहयोग से ज्ञानेन्द्रियों की उत्पत्ति

शब्द तन्मात्र के सहयोग से श्रोत्र इन्द्रिय, स्पर्श तन्मात्र के सहयोग से त्वग इन्द्रिय, रूप तन्मात्र के सहयोग से चक्षु इन्द्रिय, रस तन्मात्र के सहयोग से रसन इन्द्रिय एवं गन्ध तन्मात्र के सहयोग से घ्राण इन्द्रिय की उत्पत्ति होती है। पूर्व में पढ़ चुके हैं कि इन्द्रिय अणु एवं सूक्ष्म होते हैं। श्रोत्र का निवास कर्ण में, त्वग का निवास पूरे शरीर में, चक्षु का निवास आंखों के कृष्ण-तारा में, रसन का निवास जिह्वा में एवं घ्राण का निवास नासिका में। इस प्रकार प्रत्येक इन्द्रिय शरीर के किसी विशेष अंग के अग्र भाग में निवास करते हैं।

ज्ञानेन्द्रियों के सहकार से कर्मेन्द्रियों की उत्पत्ति।

श्रोत्र इन्द्रिय के सहकार से वाणी कर्मेन्द्रिय की उत्पत्ति होती है। त्वग से पाणी (हस्त) कर्मेन्द्रिय, चक्षु से पाद (पैर) कर्मेन्द्रिय, रसन से उपस्थ (मूत्र-विसर्जन कर्मेन्द्रिय) एवं घ्राण के सहकार से पायू (मल-कर्मेन्द्रिय)।

भूतों के गुण

आकाश का एकमात्र विशेष गुण है शब्द।

वायु में स्पर्श के साथ शब्द (क्योंकि वो आकाश से उत्पन्न है और उसमें आकाश का भी गुण है।)

अग्नि में रूप के साथ शब्द और स्पर्श। (क्योंकि वो वायु से उत्पन्न है और उसमें वायु का भी गुण है।)

जल में रस के साथ शब्द, स्पर्श और रूप। (क्योंकि वो अग्नि से उत्पन्न है और उसमें अग्नि का भी गुण है।)

पृथ्वी में गन्ध के साथ शब्द, स्पर्श, रूप और रस। (क्योंकि वो जल से उत्पन्न है और उसमें जल का भी गुण है।)

इस प्रकार, पृथ्वी में सभी 5 गुण हैं। गन्ध गुण केवल पृथ्वी में है। शब्द गुण सभी पाँच भूतों में है।

भूतगुण
आकाशशब्द
वायुशब्द, स्पर्श
तेजस (अग्नि)शब्द, स्पर्श, रूप
आप: (जल)शब्द, स्पर्श, रूप, रस
पृथ्वी (भूमि)शब्द, स्पर्श, रूप, रस, गन्ध

भूत एवं उनके विषय

सभी भूतों के विषय भी chart में दिए गए हैं। आकाश विभू है (अहंकार, महत एवं प्रकृति में व्याप्त नहीं है), सर्वत्र व्याप्त है। आकाश का संयोग सभी मूर्त द्रव्यों से है। पृथ्वी का विषय मिट्टी, पत्थर आदि है। जल का विषय सरित, समुद्र आदि। अग्नि/तेजस का विषय वह्नि, विद्युत, सुवर्ण, रजत आदि हैं। इन सभी विषयों में हम भूतों के गुणों को समझ सकते हैं।

पदार्थ विभाग भाग 1: प्रकृति से महत एवं महत से अहंकार एवं सात्त्विक अहंकार से 11 इन्द्रियों की उत्पत्ति

पदार्थ शब्द का अर्थ क्या है? पदस्य अर्थ: पदार्थ:। इस प्रकार पदार्थ अर्थात तत्त्व।

पदार्थ के दो प्रकार हैं: द्रव्य और अद्रव्य।

अद्रव्य की चर्चा बाद में करते हैं। द्रव्य वो हैं जो गुण या क्रिया का आश्रय हैं। जो अवस्थान्तर को प्राप्त होते हैं।

द्रव्य के दो प्रकार हैं: चित और अचित। चित अर्थात चैतन्य का आश्रय द्रव्य। जिसमें चैतन्य अर्थात ज्ञान हो। अचित अर्थात चैतन्य का अनाश्रय द्रव्य। जिसमें चैतन्य अर्थात ज्ञान न हो।

चित दो प्रकार के हैं: जीवात्मा और परमात्मा।

अचित तीन प्रकार के हैं: प्रकृति (मिश्र सत्त्व), काल और शुद्ध-सत्त्व।
प्रकृति भगवान का लीला उपकरण है।

मिश्र सत्त्व कुल मिलाकर 24 तत्त्व हैं। बाकि 23 तत्त्व प्रकृति के ही विकार हैं। प्रकृति अर्थात मूल/ उपादान कारण। इसी को अविद्या और माया भी कहते हैं। मूल प्रकृति तक सम सृष्टि है। सत्त्व, रजस एवं तमस समान मात्रा में होने के कारण अनुद्भूत होते हैं।

प्रकृति के बाद की सृष्टि विषम सृष्टि हैं। सत्त्व, रजस एवं तमस विषम मात्रा में होने के कारण उद्भूत अवस्था में होते हैं।

प्रकृति से उत्पन्न है महान, जो सात्त्विक, राजसिक एवं तामसिक 3 प्रकार का होता है। महान को ही बुद्धि भी कहते हैं। महान से उत्पन्न होता है सात्त्विक, राजसिक एवं तामसिक अहंकार। ये अहंकार तत्त्व ही अभिमान का हेतु है।

सात्त्विक अहंकार से उत्पन्न होते हैं 11 इन्द्रिय। ये दो प्रकार के हैं: ज्ञानेन्द्रिय एवं कर्मेन्द्रिय।

ज्ञानेन्द्रिय 6 हैं: 5 बाह्य ज्ञानेन्द्रिय एवं 1 आन्तर ज्ञानेन्द्रिय अर्थात मन या अंतःकरण। 5 बाह्य ज्ञानेन्द्रिय हैं: घ्राण (सूंघने का इन्द्रिय), रसन (स्वाद का इन्द्रिय), चक्षु (देखने का इन्द्रिय), त्वक् (स्पर्श का इन्द्रिय), श्रोत्र (श्रवण का इन्द्रिय)। ये क्रमशः गन्ध, रस, रूप, स्पर्श एवं शब्द के ग्राहक हैं। (इन्द्रिय अत्यन्त सूक्ष्म होते हैं, इन्हें शरीर के अंग नासिका, आँख आदि न समझें| अपितु इन्द्रिय शरीर अंगों के अग्र भाग में रहते हैं)|

5 कर्मेन्द्रिय हैं: वाक्, पाणि, पाद, पायू (मूत्र विसर्जनका इन्द्रिय) एवं उपस्थ (मल विसर्जन का इन्द्रिय)। ये क्रमशः वचन, आदान, गमन, विसर्जन एवं आनन्द के हेतु हैं।

तामस अहंकार से 5 तन्मात्र एवं 5 भूत उत्पन्न होते हैं।

राजस अहंकार दोनों के कार्य में सहकारी होता है।

Vyuha roopa of Bhagwan

For the purpose of creation, sustenance and destruction of the leela vibhuti, Bhagwan comes out of Paramapadam and resides in Vyuha lokam in each Andam. For these 3 purposes, bhagwan takes 3 forms: Sankarshana, Pradyumna and Aniruddha.

चतुर्विधः स भगवान् मुमुक्षूणां हिताय वै ।
अन्येषामपि लोकानां सृष्टिस्थित्यन्तसिद्धये ।।
आनन्त्यात्तव सेनाने व्यूह आद्यो मयेरितः ।
अनादिकर्मवश्यानां संसारे पततामधः ।। (Vishwaksen Samhita)

For the welfare of mumukshus (those desirous of moksha) and for the purpose of creation, protection and deluge, bhagwan becomes four-fold in Vyuha forms, as he is Ananta (infinite).

While Para Vasudeva shows all the 6 shad-gunas, the three Vyuha rupams show two gunams each, which are required for the specific tasks. Sometimes, Vyuha Vasudeva is also taken into Vyuha forms, and thus, the number of Vyuha forms is counted as four. However, Vyuha Vasudeva is not different from Para Vasudeva. He also shows all the 6 gunas and has no role in creation, sustenance and destruction. Since the same set of gunas are meditated in both Para Vasudeva and Vyuha Vasudeva, they are taken as one single Vasudeva moorti, and Vyuha forms are understood as three: Sankarshana, Pradyumna, and Aniruddha.

Sankarsha shows gyaana and bala. Pradyumna shows Aishwarya and Veerya, and Aniruddha shows Shakti and Tejas. The colour of sankarsha is like fresh gold, Pradyumna is like Indra Neelamani and Aniruddha is like Taatkaalika-megha.

It is to be noted that Bhagwan is always purna in shad-gunas in all his forms. However, some of the gunas are shown in particular forms, and some remain hidden.

Shad-gunas of Bhagwan

सत्त्वादयो न सन्तीशे यत्र च प्राकृता गुणाः ।
ज्ञानशक्तिबलैश्वर्य्यवीर्य्यतेजांस्यशेषतः
भगवच्छब्दवाच्यानि बिना हेयैर्गुणादिभिः ।। (Vishnu Puran 1-9-4)

Bhagwan has no praakrita/material gunas like sattva, rajas and tamas. On the other hand, he has kalyaan gunas like Gyaan, Shakti, Bala, Aishwarya, Veerya and Tejas. Being Bhagwan means having all these gunams in purnata and lack of heya (evil) gunas.

Gyaan, Shakti, Bala, Aishwarya, Veerya and Teja are the shad-gunas of Bhagwan. Vatsalya, Mardav etc. – all other swarupa-gunas come from these shad-gunas only.

Gyaana: Gyaanam is knowing about our karmas. Karmas are recorded in the dharmabhoota gyaana of Bhagwan. When creation happens, he provides names and forms as per our previous karma. He ensures that everyone gets fruits of their karma. Once someone surrenders, he simply deletes all his karmas from his gyaana.

Shakti: aghatit-ghatana-saamarthyam. Elevating a sansaari jeeva from this Samsara to Sri Vaikutham is the Shakti guna of Bhagwan.

Bala: बलं धारणसामर्थ्यम्। Bhagwan is holding the entire creation and yet he doesn’t get any tiredness. That is his Balam.

Aishwarya : समस्तवस्तुनियमन-सामर्थ्यम्। The bhaava of Ishwara is Aishwaryam. Bhagwan is controlling the entire creation, that is his aishwaryam.

Veerya : जगद-उपादानत्वे अपि स्वरूप-विकार-अभाव-रूप:। Though Bhagwan is the upaadan-kaaranam or material cause of the creation, just like mud is the material cause for the pot; he doesn’t get any deformation in his swarupa. This quality is Veerya.

Tejas : सहकारि-अनपेक्षा वा पराभिभवन सामर्थ्यम्। Bhagwan doesn’t need any Sahakari-kaaranam or helping cause just like a wheel is for pot in the creation. This quality is Tejas. Or Dominating the foes is called Tejas.

1. Bhagwan Sankarshana

भगवानच्युतोऽपीत्थं षड्गुणेन समेधितः ।

बलज्ञानगुणौ तस्य स्फुटौ कार्यवशान्मुने ।।

Though Bhagwan Achyuta (who never falls from his Shad-guna-purnya avastha) is qualified with all the 6 gunas, Gyaana and Bala erupt or appear in Bhagwan Sankarshana.

The works of Sankarshana are:

1. Jeeva-tattva-adhisthanam (using balam): In the deluge stage, entire mishra sattva dissolves into Mool Prakriti, and Mool Prakriti gets into the stage of tamas. Jeevatmas and mishra sattva get almost non-existent and can’t be distinguished from Ishwara. Jeevatmas are lying as if they don’t exist, without name and form, since mool prakriti itself has attained the stage of avyakta.

Bhagwan Sankarshana makes jeevatmas distinguished from Avyakta prakriti and starts the process of creation from avyakta to mool prakriti.

सङ्कर्षणस्तु देवेशो जगत्त्रष्टुमनास्ततः ।

जीवतत्त्वमधिष्ठाय प्रकृतेस्तु विविच्य तत् ।।

2. Shastra pravartanam (using gyaana): Preaches Shastras, especially Pancharatra vishesha shastra.

सोऽयं प्रद्युम्ननामा भूत्तदेकान्तवपुर्धरः

इति चोक्तप्रकारेण प्रद्युम्नावस्थां प्राप्य ।।

शास्त्रप्रवर्त्तनं चापि संहारं चैव देहिनाम् ।

बलेन हरतीदं स गुणेन निखिलं मुने ।।

ज्ञानेन तनुते शास्त्रं सर्वसिद्धान्तगोचरम् ।

वेदशास्त्रमिति ख्यातं पञ्चरात्रं विशेषतः ।

3. Sanhaar (using balam): Destroys the entire creation. Destroys Vyashti shrishti as antaryaami of Rudra, Kaala, etc., and destroys Samashti shrishti directly.

2. Bhagwan Pradyumna

ऐश्वर्य्यवीर्य्यसम्भेदाद्रूपं प्रद्युम्नमुच्यते ।

पूर्णषड्गुण एवायमच्युतोऽपि महामुने

गुणावैश्वर्यवीर्याख्यौ स्फुटौ तस्य विशेषतः ।।

Bhagwan Sankarsha has all the 6 gunas but Aishwarya and Veerya erupt/appear in him.

Bhagwan Sankarshana is the adhishtatri devata for Manas. (मत्तः स्मृतिर्ज्ञानमपोहनं च।)

मनसोऽयमधिष्ठाता, मनोमय इतीरितः ।

The works of Bhagwan Pradyumna are:

1. Creation of chara and achara in the Samsara (using Aishwarya gunam).

ऐश्वर्येण गुणेनासौ सृजते तच्चराचरम् ।

वीर्येण सर्वधर्माणि प्रवर्त्तयति सर्वशः ।।

There are two things to be noted here:

A. Creation by Pradyumna is Sadwaraka i.e. using the medium or dwara of Brahma, being his antaryami. Adwarak Srishti or Samasti srishti is done by Bhagwan Vasudeva itself. He creates Andas from his Sankalpa. Then he descends in each Andas in Vyuha loka as Sankarshana, Pradyumna and Aniruddha.

B. The creation work of Pradyumna is different from the creation work of Aniruddha.

Pradyumna carries out Shuddha-varga shrishti. He creates sattvika jeevas who are desirous of moksha, worships him alone through the dwaadashaakshar mantra and attains Bhagwan at the end.

मनूनां सर्गमकरोन्मुखबाहूरुपादतः

चतुर्णां ब्राह्मणादीनां सर्गद्वारं जगत्पतिः

2. Does dharma-pravartanam use veerya gunam.

3. Bhagwan Aniruddh

शक्तितेजः समुत्कर्षादनिरुद्धतनुर्हरि: ।

पुरुषोपि महाध्यक्षः पूर्णषाड्गुण्य उच्यते ।

शक्तितेजोगुणौ तस्य स्फुटौ कार्य्यवशान्मुने ।।

Bhagwan Aniruddha has Shakti and Tejas gunam.

The works of Bhagwan Aniruddha are:

1. Creation of jagat using Shakti.

It is to be understood here that Aniruddha does Shrishti of jeevatmas full of rajas and tamas. Shuddh-varga shrishti has already been told earlier as the work of Pradyumna. Mishra varga shrishti is done by Aniruddha using dwaara of Brahma (not directly).

Creation of Brahma is also done by Aniruddha only.

तुरीयोऽयं जगन्नाथो ब्रह्माणमसृजत्पुनः

मुखबाहूरुपज्जातो ब्रह्मणः परमेष्ठिनः ।।

2. Jagad-rakshanam using Shakti. (He eventually gives Rakshana kaaryam to Vishwaksena.)

3. Creation of kaala

4. Gives tattva-gyaana using Tejas gunam.

शक्त्या जगदिदं सर्वमनन्ताण्डन्निरन्तरम्

बिभर्ति पाति च हरिर्मणिसानुरिवाणुकम् ।

तेजसा निखिलं तत्त्वं ज्ञापयत्यात्मनो मुने ।।

Upa-Vyuhas

Earlier we studied about Sankarshana, Pradyumna and Aniruddha Vyuha roopams of Bhagwan.

Actually, the Vyuha forms are also infinite. From the 4 vyuha, comes 12 upa-vyuhas and from them comes 36 more. Keshava, Narayana and Maadhava come from Vasudeva. Govind, Vishnu and Madhusudana come from Sankarshana. Trivikrama, Vaamana and Shridhara come from Pradyumna. Hrishikesh, Padmanaabha and Damodara come from Aniruddha. These 12 Vyuhas reside at the 12 places in our bodies. From these 12 vyuhas, Padmanaabha, Dhruva, Ananata etc 36 Vyuhas come. The number of Vyuhas is thus infinite. The entire upasana of Paancharaatrikas revolves around Vyuha roopams.

LOCATION OF VYUHA LOKA

When Bhagwan creates the Andam and 14 lokas inside it, he himself comes to reside in Bhu lokam. Bhu Loka has 7 dweepas including Shweta dweepa and Jambu dwipa. It has 7 oceans including Ksheera ocean and Lavana ocean. The Vyuha lokam of Bhagwan is in the Ksheera ocean. Devas, Rudra and Brahma approach Vishnu at Shweta dweepa, where he gives them darshanam.

From the Vyuha loka in the Bhu loka, Lotus emerges from the navel of Vishnu and reaches Satya Loka. At the lotus there, Brahma takes birth. From Brahma, Rudra takes birth.

At Satyaloka, Vishnu again takes a form and resides with Rudra and Brahma as Trimurti Vishnu. In Satyaloka, there are separate Vishnu Loka, Rudra Loka and Brahma loka. These lokas are attained by their upaasakas. We have studied about the Shuddha-varga shrishti done by Pradyumna. Only those upaasakas have access to Vishnu Loka inside the Satya Loka.

In Srimad Bhagwatam, we came through an incident of 4 kumaras visiting Vishnu Loka and cursing Jaya Vijaya there. It is to be noted that Vishnu Loka is not Sri Vaikuntham but very much outside the Viraja river and exists in each Andam. The Jaya and Vijaya there are also not Nitya Suris.

MAYAVADI’S CRITICISM

Mayavaadis objects at the evolution of one vyuha from the previous Vyuha (Like ‘Sankarshana is born from Vasudeva’ etc).

However, their objections have no ground. It is their inability to understand Paancharatra. Bhagwan is not getting transformed into another form and his nirvikaaratvam is not harmed here. Bhagwan is very much the same. The change occurs only in his mangal Vigraha.

Pancharatra itself tells that it is like a deepam getting lighted from previous deepam. That’s how Bhagwan gets a new body. Aatma remains unchanged as he is vibhu (omnipresent)

ARE THERE THREE TYPES OF VISHNU?

Some people have this misconception. Vishnu is one only. Be is infinite Vyuha forms or infinite Vibhava forms, it’s only the change of body shapes for Vishnu. Bhagwan doesn’t change. But this is true, different gunas are experienced in different forms. However, he is complete with all the gunas in all the forms.

“Vishnu tu trini rupani” refers to 3 Vyuha forms in Pancharatra and not three different types of Vishnus.

Ramanuja-mata-saara-sangrah part 11

‘yathaartham sarva vigyaanam’ (yathaartha khyaati)

In VA vedaanta, there is no place for mithya. Every gyaanam is yathaartha or as-it-is and thus true.

1. Now, the question raised would be: is bhrama (illusion) also satya? Like Seashell is mistook as silver due to it’s shine. Is that also true?

Yes. That is also true. We have already studied panchikaranam. After Panchikaranam, all the bhootas have proportions of all the other bhootas as well. The rajat is already present in a seashell due to panchikaranam. Due to some upaadhis (like sunrays), the parts of tejas silver tattva are seen, and the parts of prithvi seashell aren’t seen.

What we have seen is true only since silver is undoubtedly present there. But since, the rajat is available in very small quantity after panchikaranam, Vyavhaara isn’t possible.

2. What about water seen in the desert? Is that also true? If that’s true, why can’t we drink that and remove thirst?

The water seen due to illusion is also true since water is present in prithvi, as a result of panchikaranam. Due to upaadhi, like the refraction of light or the shine of sunrays, etc., the water is seen there.

Why is water not always seen in Prithvi? It is because upaadhi is not always present. Whenever upaadhi is present, water is visible in prithvi. But since it is present in extremely small amounts, vyavhaara of water i.e. drinking and removing thirst is not possible.

3. The rope is misunderstood as a snake at night. Is that also true?

Yes, that is also true. The gyaana that was observed is true. The shape of the rope is similar to a snake. The attributes of the rope which are different from the snake were not observed due to darkness. Thus, there is a lack of observation in some parts.

If it was false, then why wasn’t there an illusion of an elephant for a rope? Moreover, the rope was visible as a lying snake only. Did anyone see it lifting its hood or moving like a snake? The gyaana which is obtained from limited observation, i.e., qualities of rope similar to snake, was not false but true only. Once light is thrown, we get the complete observation and illusion vanishes.

Conclusion

The bhrama, or illusion, is also yathaartha gyaana.

Note:

Swapna is also true, not an illusion. Paramaatma creates momentary objects for the anubhavam of that jeevatma only and for that time only, as per their karma. Thus, swapna gyaana is also to experience the karma of a jeevatma.

Lot of concepts are here to be understood like akhyaati, anyatha khyaathi, anirvachaniya khyaati etc. These are not in the scope of this book.

However, to note, we have yathaarth khyaati in VA.

Anga of Krishna: Narayana (SB 10.14.14)

shloka that is often referred and misinterpreted it:
नारायणस्त्वं न हि सर्वदेहिना-
मात्मास्यधीशाखिललोकसाक्षी ।
नारायणोऽङ्गं नरभूजलायना-
त्तच्चापि सत्यं न तवैव माया ॥ १४ ॥

Multiple commentaries are available here: https://archive.org/details/srimad-bhagavata-multiple-commentaries/sb_canto_10/page/n1481/mode/1up?view=theater

Brahma, who earlier received gyaanam from Bhagwan and who protected Vedas and gave gyaanam again to him, got deluded and considered Krishna as some ordinary child. He decided to test him and in turn repents in these shlokas:

Naarayanah na hi tvam? : Are you not NarayaNa? (Meaning, you are Narayana only. It is stressed here)

How,
1. sarvadehinaam aatma asi: Bhagwaam is antaryaami aatma of every jeevatma.

Naara means sarva dehi i.e. all jeevatmaas.
Naaraanaam ayanam NarayaNa i.e. one who is the ayana (support, means, destination) of all jeevatmas. The word ‘ayana’ comes from iN gatau dhaatu which gives several meanings to the word ayana.

Bhagwaan, being the antaryaami aatma of all, supports, owns, and holds them, and thus all the jeevatmas, being his body, are subservient to and dependent on Narayana.

2. Adheesh: Bhagwaan is the controller or pravartaka of everyone. He himself says in Bhagwan Gita “matah sarvam pravartate”

3. Akhil loka sakshi: Bhagwaan being antaryaami of every jeevatmas, is the drastha of our every activity. (iN gatau is gatyarthaka dhaatu and from ‘gatyarthah budhyarthah’ nyaaya, the word ayana would mean “sakshi”

and thus, you are NarayaNa (Naaraanaam ayanam). Meaning there is abheda (no difference) between Narayana and you.

How?
Here he quotes another meaning of the word NarayaNa which is quoted by Krishna himself in Mahabharata and also quoted in Manusmriti:

“आपो नारा इति प्रोक्ता आपो वै नरसूनवः । ता यदस्यायनं पूर्वं तेन नारायणः स्मृतः ॥

Nara refers to Bhagwaan as per Vishnu Sahasranaama (Jahnu NarayaNo Narah). From him is born waters. That was the ayanam (residing place) of Bhagwaan (and thus he is called ‘Narabhujala-ayanah’) as Vishnu (in Aniruddha vyuha form) or as Vatapatra-shaayi Krishna, who gave darshana to Markandeya. Since, Brahma here is joyous to see the Bhagwaan’s form, who had given him gyaanam; the apt meaning here is Vishnu.

Brahma had received gyaanam but he wasn’t able to see him. The story is dealt in detail earlier in Bhagwatam. Now, he is able to see him and his saying, “Are you not the Narayana, who lives on the Ksheera ocean waters?”

*नारायणोऽङ्गं नरभूजलायनात्तच्चापि सत्यं न तवैव माया ॥*

Vidwans like Sridhara swami, Sudarshana Suri, Shrinivaas suri, Sri Shukadeva and Goswami Giridhara laal etc have interpreted the word ‘anga’ as ‘murti’ or ‘vapu’. 

The Narayana, lying on the waters is also your form only i.e. you are the same Narayana who gave me knowledge.

It is to be understood here that Bhagwaan as his aatma-swarupa is omnipresent. He is all-pervading, present everywhere. Bhagwaan also takes an asaadhaaran-mangal-vigraha or body to appear to us like Vishnu, Krishna, Rama etc. In Vishishtadvaita siddhanta, Bhagwaan is different from his body. Bhagwaan takes several bodies but that doesn’t make them different as the aatma is same. The shape of the body only differs. What is the asaadhaarana lakshana of his body? It’s the presence of Mahalakshmi on his chest in the form of Sri Vatsa Chinha. In Ramayanam and Mahabharatam, Valmiki and Vyaasa addresses bhagwaan as one having Mahalakshmi on his chest. Meaning, he is the Bhagwaan, Sarveshwara, Narayana.

Veer Raghavacharya swami quotes a nyaaya here

“Raho: shira iti vat tavaiva angam iti abheda sambandhe shashthi”. There is a popular nyaaya “Rahoh shiram”

“the head of Rahu”. What does this mean? The head itself is Rahu. Isn’t it? What does it mean to say the “head of Rahu”? It means ‘NON-DIFFERENCE’

Thus, ‘Narayanah angam tavaiva’ here would mean that ‘YOU ARE NON-DIFFERENT FROM NARAYANA’

Bhagwatprasaadaacharya also gives the same meaning, quoting, “raho: shir itivat tava angam iti abheda sambandhe shashthi. soapi tvameva ityarthah”

त्तच्चापि सत्यं न माया : That form/murti is satya and not maayaa.

Also, it’s important to read the shloka, along with the upcoming two shlokas, 15 and 16, failing to which people misinterpret the meanings, which goes contrary to the context.

The compassionate Bhagwan and unreciprocating Jeevatma (part 2)

In the previous part (https://ramanujramprapnna.blog/2024/03/17/the-unlimiting-compassion-of-bhagwan/), we discussed the efforts of Bhagwan to get the jeevatmas to attain him out of his compassion, and for this purpose, Bhagwan has been creating the samsara (to provide jeevatmas body, senses, etc. so that they can attain bhagwan) and dissolving them (so as to break the vasnas and ruchis of jeevatmas). The question of whether feeling sorrow for the suffering jeevatma will bring dosha to Bhagawan was answered in the first part.

Sri Sudarshana Suri defines karunyam as “स्वार्थ निरपेक्ष परदुख असहिष्णुता”.

The efforts of Bhagwan to bring jeevatmas and the continuous refusal of jeevatmas is very well presented in a Tirumanjan kattiyam of Sriman Parashara Bhattar, the illustrious son of Kureshacharya Swami, and the leader of the sampradaya after Sri Ramanujacharya. Tirumanjan refers to the divine bath of Bhagwan. In olden days, when someone had to take an oath, he would enter the river, raise both hands, and declare his words. Namperumal (Utsava murti of Bhagwan) was having tirumanjan and Sri Bhattar got the anubhavam as if Bhagwan is dipped in water, raising his both and declaring that the jeevatma belongs to me. The jeevatma is quick to refuse and declare that I belong to myself. He cites two arguments: anaadi-siddhaat, anubhava-vibhavaat. Let’s tell it Pre-conditioning and Sensation in English. From anaadi births and since childhood in this birth, we have conditioned that I belong to myself and that life is all about vishayaanubhavam. In sensation, jeevatma gets temporary pleasures and he is working with animal consciousness to avhieve that.

त्वं मेऽहं मे कुतस्तत् तदपि कुत इदं वेदमूलप्रमाणत्
एतच्चानादिसिद्धात् अनुभवविभवात् तर्हि साक्रोश एव ।
क्वाक्रोशः कस्य गीतदिषु मम विदितः कोऽत्र साक्षी सुधीः स्यात्
हन्त त्वत्पक्षपाति स इति नृकलहे मृग्यम्ध्यस्थवत् त्वम्॥

Paramatma – tvam me  –  I am your master. I own you.
Jeevatma – aham me – I am my own master
Paramatma – kuthastath – How do you claim that?
Jeevatma – tadhapi kutha – How do you claim that then?
Paramatma – idham veda moola pramaNaath  – This is has been established in the Vedas
Jeevatma – yethacchaanaadhisiddhaath anubhavavibhavaath – I speak from my own experience from the begin of time
Paramatma – tarhi saakrosha yeva – But it is discarded as not true
Jeevatma – kvaakroshaha kasya – by whom and when?
Paramatma – Githaadheeshu mama vidhithaha – In Bhagavad Gita, I myself have said that
Jeevatma – ko athra saakshee – Who is the witness for that?
Paramatma – sudhee syaath – The wise men
Jeevatma – hantha tvath pakshapaathee – They are all on your side. They are partial to you.

sa ithi nrukalahE mrugyamadhyasThavath tvam – Thus, the debate between the Jeevatma and Paramatma continued.

https://anecdotevault.wordpress.com/tag/parasara-bhattar/

Let’s see some questions:

Q. From Vaishnava philosophy, we learn that Sri Bhagwan is compassionate and omnipotent, and that He didn’t create this anadi samsara (it just existed anadi). Then why does not He stop, liquidate this terrible project of beginningless suffering for billions and billions of jivas, this anadi samsara?

Answer: Samsara is not a world where jeevas are kept to torment them. Samsara is created because Jeevas have always been vimukha to bhagwan. It’s not that jeevas have been kept in Samsara, but Samsara has evolved to accommodate the jeevas vimukha to Bhagwan. It’s not that Bhagwan created this anadi samsara. Since anaadi kaala, jeeva has been vimukha to bhagwan, so, samsara is created for them to enjoy the fruits of their desires and cultivate them on the right path. He wants the jeevas to be abhimukha to him, so he is trying to liquidate the mindset of the jeevatma.

Q: If Bhagavān were able to empathise with material suffering, then He would be compassionate to the people in the material world, and everyone would have stopped suffering because Bhagavān is fully capable of all action. Because he has no experience of suffering, however, he does not become compassionate. Bhagavān’s sphere of interaction is only with devotees, and His every action is for their sake alone. He has no interest in dealings in the material world, and this has been the case since beginningless time.

Reply: Sita says in Sundarkandam that the greatest gunam is Kaarunyam (Compassion) in 5.38.41. (आनृशंस्यं परो धर्मस्तवत्त्त ऐव मया श्रुतः।). कारुण्यं परदुखासहत्वं|

The material suffering of a jeevatma is due to their own karma. Every act of karma has to bear fruit. However, the compassion of Bhagwan is instrumental in saving the jeevatmas from the samsara and attaining the eternal service of Bhagwan. If the sphere of interaction of Bhagawan was towards his devotees only, there would not have been the creation itself in the first place. What punya or austerity have the Jeevatmas done so that Bhagwan should give him the great wealth of body, senses, etc.? This only proves that the karuna of Bhagwan is causeless, and it showers on jeevatma without any efforts from their end. It’s because of the sankalpam of bhagwan to lequidate the mindset of jeevatma that he created the samsara.

If so, why does not everyone get moksha? Why is someone a bhakta and someone a materialist? If Bhagwan is satya-sankalpa and bhagwan has made sankalpa to get every jeevatmas, how are there still baddh-jeevatmas?

Bhagwan karuna is for everyone, like rain showers equally on every field, but the output of the crop is dependent on the quality of the seed. The seend in the context of the jeevatmas is their karma. Due to karma (paap punya rupa karma), the jeevatma’s prakriti sambandham and hence avidya have covered the gyaanam of a jeevatma. It doesn’t realise that it is paratantra to Bhagwan and unless that knowledge develops, and jeevatma develops a strong desire to attain Bhagwan, the jeevatma suffers in samsaram.

Yes, Bhagwan is Satya-sankalpa. His Sankalpam is to achieve the jeevatma with his wish to attain him. If he wishes Vishaya bhogams, he gets them from Bhagwan, as per their karma.

Q. So, if everything is as per Karma of the jeevatma only, how can we say that the bhagwaan is the rakshaka (saviour)?

Reply: The karma of a jeevatma is just a vyaaja. Let’s understand it with a few examples:

कथञ्चिदुपकारेण कृतेनैकेन तुष्यति। न स्मरत्यपकाराणां शतमप्यात्मवत्तया।।2.1.11।।

Gifted with selfrestraint, Rama was pleased even with a single benefit done somehow to him, yet did not remember even a hundred offences committed by others.

Here, the word ‘kathanchit’ (even with, somehow) is very important. Bhagwan cannot leave such arrogant people, who are vimukha to bhagwan and hence he keeps trying to reform them. Jeevatma realises his swarupam when gets sattva gunam. He gets sattva gunam when he stores some punyam. But it is a matter of regret that even the required amount of Punyam for improvement is probably not found in them. Even in such a situation, God does not get disheartened, but he takes their random act as Punyam and grants them sattva-gunam and gyaanam. What’s Punyam and Paapam? The pleasure of bhagwan is Punyam and displeasure of Bhagwan is Paapam.

Our purvaacharyas have quoted a number of stories from the shastras:

A thief who always goes after people to pick their pockets would have entered God’s temple with someone with money, when God would believe that he is my devotee coming to my temple.
Or, while running after the cow that was running in fear to kill the cow grazing in his field, a killer might suddenly wander around a temple, to which God would interpret that this is the Mahatma who is circling around me (doing pradakdhina).
Or, a God-hating atheist might have slandered God by taking the name of God, or while calling his friends and friends, he might have chanted the name of God, like Ajamil, seeing which God would have believed that he is a saint who chants my name.
Or, while counting the ordinary mountains, along with the other mountains, Sheshadri, Sinhadri, Yadavadri etc. will also be counted, and then God will say that this is a saint who takes the name of my residence.

Or, a miser who never does charity would plant garlic, chard, etc. in his fields and would draw water from a distant well with the help of a machine, and at that time some Mahatmas travelling on that route, fed up with the heat, would water the water. While searching, seeing that water, he must have been a little happy after washing his hands and feet in it, seeing which God would understand that he is a great man who removes the sorrows of my devotees.

Or, some cunning people, engaged in vices like gambling, adultery, etc., might have kept a secluded house suitable for their misdeeds on the outskirts of the village. During the rainy season, some devotees travelling on a journey might have suddenly come and rested for a night, due to which the Lord would wake up with the same interest, saying, Oh! What a favour he did for my devotees!

Ramanuja tells in Sri Bhashya, “यथा अयं आत्मानम् प्राप्नोति, तथा भगवान स्वमेव प्रयतत

Meaning: As we take effort on our own to reach our dear ones, similarly, Bhagwaan himself chooses to deliver us by his own efforts at the appropriate time. 

Sri Sudarshan Suri says, “पुण्यक्षेत्रादिषु भगवतः प्रीति: स्वस्मिन् प्रीतिमत् पुरुष वरणार्था”| Bhagwan is stationed in divya desas, only to choose the persons who have love towards them.

vaatsalyam

Like a cow licks the dirt of calf and removes her dirt, makes her clean and accepts her, bhagwan also makes us clean, removes prakriti-sambandha, avidya, develops paratantrya gyaanam in us and then accept us by declaring that the jeevatma has surrendered to me.

Swami Alvandar says that the jeevatma is your property, so how can I do aatma-samaprpanam? It was possible if the aatma was my property and I was surrendering to him with my own independance/free will. But, jeevatma is bhagwaan’s property, dependant on him and it was his efforts through millions of births that jeevatma got prified (Like the calf) and develops swarupa gyaanam and thus accepts Bhagwan as both means and refuse and thus attain him.

If someone says that I attained bhagwan through gyaana or Bhakti or Karma, isn’t is being ungrateful? If someone says that Bhagwan showed kaarunyam to me as I was qualified for it, isn’t that highly ungrateful?

Yes, it is, going by the discussion above. Even a jeevatma having adwesha (no opposition/hatred) towards bhagwan, that itself is due to the efforts of Bhagwan. If a jeevatma is having opposition/hatred towards bhagwan, that means that the stubborn jeevatma have not yet received the kaarunyam of Bhagwan.

The compassionate Bhagwan and unreciprocating Jeevatma (part 1)

The Bhagwan who is sarveshwara, Lord of all and niratishaya-anand-yuktah (possessor of infinite anandam/bliss) is forever served by infinite nitya jeevatmas in Sri Vaikuntham.

tad viṣṇoḥ paramam padaṃ sadā paśyanti sūrayaḥ  (Rig Veda)

The suris (nitya-aatmas) are always looking towards the highest abode of Vishnu. Are they only looking? It’s upalakshanam for kainkaryam (service). The anubhavam leads to preeti or bhakti and which in turn compels the jeevatma to do loving service for the happiness of Bhagwan. The whole intension of this kainkaryam is not the self-happiness but to bring smile on the face of bhagwan. Thus, it is called ‘bhagwad-anubhav-janeeta-preetikaarita-kainkaryam‘.

हताखिलक्लेशमलैः स्वभावतः सदानुकूल्यैकरसैस्तवोचितैः ॥

गृहीततत्तत्परिचारसाधनैर्निषेव्यमाणं सचिवैर्यथोचितम् ॥ ४३ ॥

Swami AlvandAr says in stotra ratnam that infinite eternally blemishless jeevatmas (nitya suris) are forever ready with the instruments for your service, whose sole delight consists in being spontaneously devoted to your service.

Forever, Bhagwan is united with her consorts (Sri, Bhu and Nila are the pradhaan maheeshis) and experiencing the divine rasam:

चकासतं ज्याकिणकर्कशैः शुभै: श्चतुर्भिराजानुविलम्बिभिर्भुजैः ॥

प्रियावतंसोत्पलकर्णभूषण- श्लथालकाबन्धविमर्दशंसिभिः ॥ ३३ ॥

The four auspicious arms have the rough scars of the bowstring, and which speak of their contact with the crest-lily, the ear-ornament and the loose
curls of the braid of your beloved. (Indicates loving aalingan of the divya dampati.)

Thus, the bhagwan, who is forever enjoying divine union with mahishis, served by infinite nitya jeevatmas, why does he feels being alone? Vedas says: Sa EkAkI na ramatE. He doesn’t like to be alone.

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).

Chhandogya Upanishad 6.2.1 (https://ramanujramprapnna.blog/2019/02/11/brahma-sutra-1-1-2-creation-of-universe/)

let’s move to Sri Ramayanam in search of the answer:

कदान्वहं समेष्यामि भरतेन महात्मना।

शत्रुघ्नेन च वीरेण त्वया च रघुनन्दन।।3.16.40।।

O Lakshmana! when shall I meet great Bharata, brave Satrughna and you.

इत्येवं विलपंस्तत्र प्राप्य गोदावरीं नदीम्।

चक्रेऽभिषेकं काकुत्स्थस्सानुजस्सह सीतया।।3.16.41।।

Expressing his grief in such manner, Rama reached Godavari where he took his bath with his brother and Sita.

Sri Govindaraja Jeeyar comments here: भरतसाहित्याभावेन विद्यमानाभ्यां सीतालक्ष्मणाभ्यामपि विरहितमात्मानं मन्यते भरतस्नेहातिशयप्रकातरो ऽयम् 

Though Rama is served by Lakshmana whose *sheshatvam and paaratantriyam is of no match and loving wife Sita, he feels very lonely in absence of Bharata. He goes on to say to Lakshmana, that when shall I meet YOU, though he is very taking bath with him in Godavari. It shows that in the pain of separation of Bharata and Shatrughna, Rama couldn’t relish the association of lakshmana.

(The Sheshatvam of lakshmana is extolled in the verse: भवांस्तु सह वैदेह्या गिरिसानुषु रंस्यते। अहं सर्वं करिष्यामि जाग्रत स्स्वपतश्च ते।।2.31.25।।, while, his paaratantriyam is extolled in the verse: परवानस्मि काकुत्स्थ त्वयि वर्षशतं स्थिते। स्वयं तु रुचिरे देशे क्रियतामिति मां वद।।3.15.7।।. What to say of Seeta: तुल्य शील वयो वृत्तम् तुल्य अभिजन लक्षणम् | राघो अर्हति वैदेहिम तम च इयम् असित ईक्षणा)

Sri Lokacharya swami tells in Mumukshupadi that just like a parent who is living with 3 children is forever worried about his fourth children living away from him (or, in opposition to him) and doesn’t enjoy the association of the three children in the pain of separation of his fourth child; similarly bhagwan though forever served by nitya suris and Mahalakshmi, is forever worried about his children i.e. us who are in opposition to him and in turn suffering in sansaar saagaram. Furthur, he says that a child was in opposition to his parents and left the home. The compassionate parents still arranged for his food, cloths and stay quietly in the night-stay-home on his way. Similarly, Bhagwan is also taking care of all the jeevatmas, even those who are against him, turned away for him; out of his compassion.

Bhagwan started the creation with the hope that Jeevatmas will utilise this opportunity to shackle the prakriti-sambandham and come back to his abode. Thus, creation itself is an outcome of compassion of Bhagwan. Before the creation, jeevatma were lying without gyaanam, limbs or sense organs. It lies just like an achetana. Seeing them, bhagwan gets full of compassion and creates samsaram with the purushakaaram of Mahalakshmi.

एवं संसृतिचक्रस्थे भ्रम्यमाणे स्वकर्मभि :।

जीवे दुःखाकुले विष्णोः कृपा काप्युपजायते ।।

However, jeevatmas fail to utilise this opportunity, and he keeps on adding Vaasana and Ruchi. As a result of Vasana and Ruchi, he indulges in prakriti-sambandham, does papas and punyas, and in turn develops even more Vaasana and Ruchi, which furthur impels him to do karma, and thus Avidya keeps on increasing. Bhagwan feels that it’s need of the hour to put a brake his vaasanas and ruchis or else he will keep on falling into samsara-sagara. Thus, bhagwan dissolves the creation. Thus, pralaya/dissolution is also an act of compassion of bhagwan.

Q. If Bhagwan is compassionate, how can he be a creator of a samsara full of sorrows? There is a differentiation of rich and poor etc. Doesn’t it make Bhagwan cruel?

Reply: The question is already answered by Maharshi Vyaasa in Brahma Sutra and can be studied here: https://ramanujramprapnna.blog/2019/02/15/concept-of-karma/

Q. Bhagwan is said to be dosha-mukta (blemish-less). In your Siddhanta, Bhagwan is feeling sorrow for the state of baddha jeevatmas and delighted about getting them on the right path. Doesn’t it bring dosha to Bhagwan? How can anandaghana bhagwan feel sorrow? How does something else make him delighted?

Reply: Bhagwaan feeling sorrow seeing the plight of a jeevatma is an outcome of his compassion. It’s a form of his daya. Getting pain or pleasure from the karma or prakriti-sambandha only brings blemishes. That’s not the case here. Bhagwan’s sorrow isn’t prakruta or born from three gunas of prakriti but from his own sankalpam.

In Sri Ramayanam, maharshi valmiki tells a quality of Bhagwan:

व्यसनेषु मनुष्याणां भृशं भवति दुःखितः। उत्सवेषु च सर्वेषु पितेव परितुष्यति। 2.2.40।।
He grieves profoundly whenever people are afflicted by misfortunes and rejoices like a father on festive occasions.

https://www.valmiki.iitk.ac.in/content?language=dv&field_kanda_tid=2&field_sarga_value=2&field_sloka_value=40&scgr=1&scnb=1&etss=1&choose=1

Thus, the sorrow and happiness of Sarveshwara out of compassion are his gunam and never a dosha. In fact, if some mighty person lacks the feeling of sorrow on seeing the plight of his subjects, it brings dosham (blemish) to him. How can someone be a rakshaka (protector) if he lacks these? In Sri Ramayanam, when Rama saw the plight of tapasvi rishis in Dandaka forest, he was filled with grief and lifted his bow to take a vow that he will eliminate the demon clan from the entire Dandaka Forest. Of course, it was disliked by Sita but that’s another aspect that highlights the vatsalya of a mother. Infact she herself was delighted later when Rama used his bow to eliminate the mighty army of Khara single-handedly (तं दृष्ट्वा शत्रुहन्तारं महर्षीणां सुखावहम्। बभूव हृष्टा वैदेही भर्तारं परिषस्वजे।।3.30.39।।). Let’s see the sorrow of Rama when he saw the plight of the ascetics of Dandakaaranya:

प्रसीदन्तु भवन्तो मे ह्रीरेषा हि ममातुला। यदीदृशैरहं विप्रैरुपस्थेयैरुपस्थितः।।3.10.9।।

Be pleased that brahmins like you have approached me while I should have come to you has put me to shame immeasurable.

 

Rama’s grief for Seeta is mentioned by Hanuman:

अनिद्रस्सततं  रामः सुप्तोSपि च नरोत्तमः। 
                                   सीतेति मधुरां वाणी व्याहरन प्रतिबुध्यते।।
Ram , best of men ,has no sleep , usually . And even when he sleeps, he wakes up uttering the sweet words `Sita , Sita .

Ramayana Sundarakandam 34.52

Bhagwan’s efforts to gain the Jeevatma

As per shastras, the Jeevatma belongs to Bhagwan. The jeevatma is the property of Bhagwan and its inherent nature is to be dependent on bhagwan and being subservient to Bhagwan. Thus, it’s the owner who makes efforts to gain his possession and not vice versa. Similarly, Bhagwan is making efforts or sankalpam to gain the jeevatmas.

What’s easier? We reaching bhagwan through our efforts or Bhagwan achieving us through his sankalpam? Certainly, the latter one. Even in loka, we can observe that reaching the sun is difficult while the sun can reach us easily. So, what’s to be done on the part of a jeevatma? What bhagwan expects from us is just the reciprocation of his efforts to gain us. Unless we acknowledge and reciprocate, the sankalpam of Bhagwan won’t work.

Let’s take an example. A person is stuck in the flood water, and fortunately, he got the rescuers to save him. They dropped a rope and told the person to hold tight and he would rescue him. What’s the expectation of the rescuer? He just wishes the person to accept him as upaaya (Means) and follow his instructions. is holding of rope on the part of the person is the means to be rescued? Certainly not. It’s just reciprocation to the efforts of the rescuer and in any case, it’s rescuer who is means for the person to get out of flood.

Now suppose, the person accepts the instruction of the rescuer, but he thinks that he should make some efforts from his end as well and starts putting his hands randomly in the water. Now, aren’t his efforts to swim a hindrance to the efforts of the rescuer? Similarly, a jeevatma who is fully surrendered to bhagwan, should be paratantra like achetana and should not make efforts from his end to rescue himself.

Let’s discuss the other details in Part 2 of the post

Srimate Ramanujaaya namah

 

Tattva Trayam: Avataarika (swami Varavara Muni)

(Note: The language of the translation is kept very simple and informal intentionally, and standard scholarly language has been avoided.). (Apologies for grammatical errors.)

श्रीशैलेश दयापात्रम् धीभक्त्यादिगुणार्णवम्-  
    यतीन्द्र प्रवणम् वन्दे रम्यजामातरम मुनीम् ||

SrisailEsa dayApAtram dhIbhaktyAdi guNArNavam
yatIndra pravaNam vandE ramyajAmAtaram munim

वाधूलवंश कलशाम्बुधिपूर्णचन्द्रं श्री श्रीनिवासगुरूवर्यपदाव्जभृङ्गम्।

श्रीवाससूरी तनयं विनयोज्जवलन्तं श्रीरंगदेशिकमहं शरणं प्रपद्ये

अनादिमायया सुप्त इत्युक्तप्रकारेणाऽनाद्यचित्संबन्धनिबन्धनाज्ञानान्धकारेणाभिभूता आत्मस्वरूपं प्रकृतेः परं ज्ञानानन्दमयं भगवदनन्यार्हशेषमजानन्तो

Baddha Jeeva is sleeping (slumber) out of ignorance anaadi Maya. This Maya is Eternal (without any beginning) and thus, the bondage of the jeevatma is also eternal. As a result of the sambandham with the Maya (anaadi-achit-sambandham), the Jeevatma has been sleeping since time immemorial. The Jnana of the Baddh Jeevatma* has diminished (अनादिमायया सुप्त:). (The very nature of prakriti is to conceal the knowledge. Since the jeevatma is associated with achit shareeram, the gyaanam of the jeevatma has got concealed)

“आत्मस्वरूपं प्रकृते: परं ज्ञानानंदमयं” The Aatma is devoid of the knowledge that I am different from the Prakriti and superior to it. My Swaroopa is of Jnanam and Aanandam (he is of the nature of knowledge and bliss). (भगवदनन्यार्हशेषमजानन्तो). Out of ignorance, the Atma is unaware that he is subservient exclusively to Bhagawan Narayana. He is not eligible to serve anyone other than Bhagawan. He belongs neither to others, nor even to himself.

(*Baddha Jeevatma:- The jeevatma are categorized into three categories: Nitya, mukta, and Baddha. Nitya jeevatmas are those who had never been associated with samsara bandhan, while muktamas are those who were in the samsara earlier and now achieved Moksham due to the causeless mercy of Bhagwan, and now they are sitting in the goshthi of nitya jeevatmas. Baddh Jeevatmas has always been to the samsara, since time immemorial, and is tormented by the three modes of prakriti. They are again divided into mumukshu (one desirous of moksham) and bhubhukshu (one desirous of enjoying vishayanubhamas)

देवोऽहं मनुष्योऽहमिति जड़देहेऽहंबुद्धिं कुर्वन्तः, उत्पन्नेऽपि देहातिरिक्तात्मज्ञान ईश्वरोहमभोगीति स्वतन्त्रमभिमन्यमानाः, सत्यपि शेषत्वज्ञाने, प्राप्तविषयेषु तद्विनियोजयन्तः

  • As a result of this Eternal Prakriti-sambandham, the Jeevatma identifies itself with the body. E.g., the body is Devta, the body is Manushya, Tiryaka, etc but the Aatma identifies itself as Devta, Manushya, Tiryaka etc. The meaning of “I” is taken as Devta, Manushya, etc. (देवोऽहं मनुष्योऽहम्). (He performs all the actions for the fulfillment of body and nothing for the self)
  • After the adhyayana of Shaashtraas and Updesha of Acharyas, somehow the knowledge evolves in him that I am different from the body. I take the bodies of deva, manushya, tiryaka, sthaavar etc.
  • Still, as a consequence of the anaadi-achit-Sambandham, i.e., Maya, he falls into Swaatantraya-abhimaanam, i.e., he feels himself as Swatantra (independent) and not as Paratantra (dependent) on Bhagavan. Instead of considering himself shesha* to Bhagavan, he thinks that I am Swatantra i.e., I am the enjoyer of myself. (ईश्वरोहमभोगी) I am the owner, and I shall enjoy the bhogas.

*Shesha is defined in Mimansa as “Shesha: paraarthtvaat”. One who exists of his master is Shesha.
Bhagwad Ramanuja furthur refines this meaning, “paragata atishaya aadhaanechhaya upaadeyatvam yasya swarupam, sa shesh:, parah sheshi” i.e. one whose swarupam is to do atishaya to his master (doing something for his pleasure or adding to his glory) is shesha. The other is Sheshi.

  • Even if he gets the Sheshtva Gnana (सत्यपि शेषत्वज्ञाने) i.e., he is subservient to Bhagavan (I am not Swatantra; I am Paratantra to Bhagavan), he utilizes his knowledge in achieving the Apraapya Vishayas i.e. the bhogams which are not befitting to his swarupam (e.g, doing service to loukika people, or devatantaram, etc.). He engages himself in achieving those bhogas, the vishayas (shabd, sparsha, rupa, rasa, gandha are the panch-vishayas).

(The first pit is Dehaatma buddhi, the second is Swaatantrya buddhi and the third is Anya-sheshatvam. Even if one crosses one pit, he gets trapped in the next.)

एवम्

योऽन्यथा सन्तमात्मानमन्यथा प्रतिपद्यते ।

किं तेन न कृतं पापं चोरेणात्मापहारिणा ॥

इत्युक्तप्रकारेणात्मस्वरूपेऽन्यथाप्रतिपतिरूपमखिलपापमूलमात्माहारं कुर्वन्तोऽल्पास्थिरत्वादिदोषदुष्टशब्दादिभोगैकत्पराः,

Aatma is shesha to Bhagavan, but it considers itself to be the shesha of sansarikas and achetan objects. Due to this anyathaa pratipatti (considering the nature of aatma differently), what a great sin he is doing! He has done the greatest paapam since he has done the Apaharanam (the kidnapping) of its Aatma-swaroopam, which is a property of bhagwan. What other Paap (sin) is left for him to commit? i.e., he has committed all the sins. The aatmapahaara is the root of all the paapams and consequently, he gets engaged in temporary and meagree vishanya-anubhams (sensual pleasures).

(The punishment for theft is decided on two bases: (a) the value of the object the thief has acquired and (b) the position of the possessor, whose object has been stolen. Here, we have taken the dearest object of Sarveshwara, the greatest person. Also, we have stolen the most valuable object.)

NOTE

(samyak gyanam: Knowing the object as it is correctly along with it’s attribute.

Anyatha Gyaanam: identifying the object correctly but making the wrong identification of the attributes of the object. (E.g., mistaking the white dhoti as yellow dhoti).

Vipareeta gyaanam: Identifying the object itself wrong e.g., mistaking shell as silver or rope as snake).

विचित्रा देहसंपत्तिरीश्वराय निवेदितुम् ।

पूर्वमेव कृता ब्रह्मन् हस्तपादादिसंयुता ॥

इत्युक्तप्रकारेण करणकलेवरविधुरा भोगमोक्षशून्या अचिदविशेषिता बद्धात्मानस्तिष्ठन्ति ।

In Pralaya Kala (during deluge), the Aatma remains without any body, limbs or the Dharmabhoota Gnanam (the attributive knowledge). It was just like Jada Padartham/Achita Tattva. Seeing that, the Paramatma, ShrimanNarayana, has given a very mysterious wealth (vichitra-sampatti), i.e., the Deh/Shareera (body) to the Jeevatma. Why has He given this? (ईश्वराय निवेदितुम् ) To do aatma-nivedana to Bhagavan (Ishvara), to surrender itself to Bhagavan. (Thus, such a great wealth in the form of Shareera is given to a Jeevatma, so that it can perform sharanagati to Bhagavan, but the Jeevatma who is devoid of this knowledge remains as he was earlier, being entangled in the samsaara just like Jada padartham.)

Thus, not utilizing the wealth given by Bhagwan, the baddha aatmas remain without Karana and Kalevara (body and limbs), just like Achit.

तद्दशायां परमदयालुना सर्वेश्वरेण स्वचरण- कमलसमाश्रयणोपकरणतया दत्तं शरीरं प्राप्योज्जीवनौपयिकं तत्समाश्रयणमकृत्वा तदानीं “त्वद्दत्तशरीरमार्गे भ्रमामी” त्युक्तप्रकारेण पारं गन्तुं दत्तं प्लवमारुह्य प्रवाहमार्गेण समुद्रं प्रविशन्त इव संसारनिस्तरणौपयिकं संसरणहेतुं कृत्वाऽ नाद्यविद्यासञ्चितपुण्यपापकर्मानुगुणमनेकयोनिषु जनित्वा प्रतिजन्म दुरन्ततापत्रय- दावानल दह्यमाना अनादिकालं संसरन्तोऽ प्यतीतानागतानभिज्ञतया तत्र संसारे शोकरहिता गर्भ-जन्म- बाल्य- यौवन-वार्द्धक्य-मरण- नरक -रूपावस्थासप्तकं भजन्तो दुःखपरम्परामनुभूयानन्तक्लेशभाजने संसारसागरे मग्ना व्याकुलाभवन्ति ।

Seeing the Jeevatma in the state of helplessness in the Pralaya kaalam, being without any Kaarana or Kalevara, (without any Indriyaas, body, attributive knowledge, and lying just like Jada Padartham/Achit Tattva), out of His dayaa (compassion), Bhagavan gives them a Shareera.

Why?

He gives the Jeevatma a body as an instrument/means, so that they can perform Sharanagati/Samaashrayanam at the lotus feet of Bhagavan. However, the Jeevatma, even after getting the body/ujjeevanam, does not perform Samaashrayan of Bhagavan.

Shathakopa Azhwar says, (त्वदत्त शरीर मार्गे भ्रमामी) “Oh Bhagavan! The body that you have given me for Aatmakalyaanam, I am misusing it and wandering from one body to another.“

Bhagavan has given us a boat so that we can go out of this Samsaara. But what did the Jeevatma do? Instead of utilizing it to go out of the ocean, it was misused to enter it even deeper. (पारं गन्तुं दत्तं प्लवमारुह्य प्रवाहमार्गेण समुद्रं प्रविशन्त) So now, using the boat (i.e., body), the Jeevatma enters the endless cycle of birth, death, and rebirths. And because of that, the Jeevatma has accumulated countless Punya and Paap from its countless lives, and in accordance with that, it gets births in 84 lakh yonis of Jeevas. And in every birth, it is haunted by the Taapatrayam, (Adhyaatmik, Aadibhautik and Aadidaivik Taapams). (प्रतिजन्म दुरन्ततापत्रय दावानल दह्यमाना) The Jeevatma burns in the fires of the Taapatrayam. (अनादिकालं संसरन्त:) Although, the Jeevatma is travelling in this Samsaara saagara through many and many births, because it lacks knowledge of previous lives, it lives in the Samsaara without any remorse that it has lost so many opportunities that Bhagavan has provided. (तत्र संसारे शोकरहिता) Thus, without any remorse, the Jeevatma is getting the seven states of: being in the womb, taking birth, baalyakaala (child age), yuvavastha (youth), vriddhavastha (old age), Maranaa (death) and going to the Naraka. The Jeevatma goes through these seven states again and again. (संसारसागरे मग्ना व्याकुलाभवन्ति) And thus experiencing this Dukh-Parampara, the Jeevatma drowns in the Samsaara Saagara and becomes Vyaakula (restless).

(Seeing that anartha i.e., the misuse of the body by Jeevatma to get material happiness, experiencing the samsaaric vishayaas; and the boat that Bhagavan has provided to get to the shore of the ocean is being used to get more drowned in the Samsaara Sagara, Bhagavan dissolves the creation (pralaya) to stop the Vasana and ruchi, being the well-wisher of everyone.)

(Vasana: अबुद्धिपूर्वक प्रवृत्तिहेतु संस्कारविशेष: वासना

Ruchi: बुद्धिपूर्वकप्रवृत्तिहेतु कर्मारम्भ इच्छा रूचि:)

तेषामनर्थविशेषमनुसंधाय तदुञ्जीवनाय सृष्टिं कुर्वतस्सर्वभूतसुहृद सर्वेश्वरस्य ।

एवं संसृतिचक्रस्थे भ्रम्यमाणे स्वकर्मभि :।

जीवे दुःखाकुले विष्णोः कृपा काप्युपजायते ।।

Seeing this anartha (misfortune), Bhagavan who is suhrida* to all the jeevatmas, creates the sansara for their ujjivanam (revival). Seeing that the Jeevatma is trapped in this Samsaara Chakra, as a result of their own karmas, seeing its plight across births, the kripa/mercy evolvesin the heart of Bhagavan Vishnu.

(*Suhrida: Sobhana aashamsi hridayam yasya sah, One who wishes welfare of all is called Suhrida

kaapi kripa: Some kripa, for which the reason isn’t known/ ahaituki kripa)

इत्युक्तप्रकारेण हृदय उत्पन्नेनापारकारुण्येन “जायमानं हि पुरुषं यं पश्येनमधुसूदन ” इत्युक्तप्रकारेण जायमाने कृतेन विशेषकटाक्षेण निरस्तरजस्तमस्कस्य प्रवृद्धसत्वस्य मुमुक्षोश्चेतनस्य तत्वज्ञानेन विना मोक्षासिद्धेःस्तत्त्वज्ञानं शास्त्रेणोपदेशेन वा संपाद्यम्,

And thus, out of the endless compassion that has taken birth in the heart of Bhagavan, He looks at the Jeevatma at his birth (जायमान कटाक्षम्). When Bhagwan looks at the Jeevatma, out of his compassion; the Jeevatma becomes Saatvika in nature and thus a Mumukshu (one who desires Moksha). (Prerequisite for becoming a mumukshu is sattva gunam). (निरस्तरजस्तमस्कस्य प्रवृद्धसत्वस्य) Thus the Rajas and Tamas Gunas of the Jeevatma vanishes and the Sattva Guna increases.

(मुमुक्षोश्चेतनस्य तत्वज्ञानेन विना मोक्षासिद्धेः) For such mumukshus, getting Moksha is not possible without tattva Gnanam. Tattva Gnanam can be attained by two means, by Shaashtras or Upadeshas of Sadacharyas.

शास्त्रेण तस्य “शास्त्रज्ञानं बहुक्लेशं बुद्धेश्चलनकारणं ” इत्युक्तप्रकारेण बहुक्लेशसाध्यतया दुःसाधत्वा, कथंचित्साधनायोद्योगकरणेप्य “अनन्तपारं बहुवेदितव्यमल्पश्च कालो बहवश्च विघ्ना:”

The knowledge, which is achieved from the Shaashtras, gives lots of Klesha/Dukham (pains) and can even make mind Chanchala (volatile), as the Shaashtras are huge, and our intellect is very limited. It takes a lot of time to understand the Shaashtras, while we have very limited time in our lifespan. (People who learn the shastras by themselves and interpret their own meanings, Mamunigal calls them ‘MURKHAS’ in Upadesha Ratnamalai. ) However, when we receive the knowledge through Upadeshas, we get the Shaashtra Gnana without any Klesha and Dosha. (Knowledge earned through shastras are like self-earned money and knowledge gained from upadeshams are like money inherited from parents).

इत्युक्तप्रकारेण चेतनानां मन्दमतित्वात् विघ्नानामनन्तत्वात्सर्वेषां ज्ञानसिद्धेदुर्लभत्वात् शास्त्राभ्यासानधिकारिणां स्त्रीशूद्रादीनां मुमुक्षुत्वस्य निष्प्रयोजनत्वात् ,

Considering the low intellect of the jeevatmaas and infinite obstructions,. (e.g, without Upanayanam, one cannot study Vedas), it is difficult for everyone to attain the knowledge. Stree or Shudras cannot study Vedas. Even only a handful of Dwijas are qualified to study Vedas because many have given up their daily rituals for worldly pursuits. Even for them as well, who have undergone Upanayanam, the Shashtra Gnana is really difficult to comprehend.

उपदेशेन तत्संपादने उक्तदोषेषु कस्याप्यभावात् अमुं विशेषमभिप्रेत्य सर्वशास्त्रनिपुण: सकललोकोजीवनकामः परमकारुणिकः श्रीलोकाचार्यः श्रुतिस्मृतीतिहासपुराणै: दुरवगाहानन्तविस्तरेण प्रतिपादितांश्चिदचिदीश्वरतत्वानां स्वरूपस्वभावविशेषानऽखिलचेतनमुग्रहं सुव्यक्तमेतत्प्रयन्धमुखेनाह। मध्यवीथिभट्टकृष्णापादप्रभूतिपूर्वाचार्याणामपि प्रबन्धनिर्माणेऽयमेवाशय: ।

When the Gnana is received through Upadesha, from a Sadacharya, all these obstructions vanish.

Shri Lokacharya Swami, who is an expert in all the Shaashtras and is highly compassionate, explains these tattvas, which is difficult to understand from Shruti, Smriti, Itihasas or Puranas, for the benefit of the Jeevatmas of the Lokas.

The Chit-tattva, the Achit-tattva and the Ishwar-tattva are explained in great details in this Shaashtra. Krishnapaad Suri (Vadakku Tiruveethi Pillai) and Krishnapaada Suri (Periya Achchaan Pillai) has also given the same meanings in the prabandhaas authored by them.

ननु निरहङ्काराणां परसमृद्धिप्रियाणां ख्यातिलाभनिरपेक्षाणामेतेषां प्रबन्धनिर्माणमनुचितम्, एकेन कृतस्य प्रबन्धस्यान्येन परिपालनमेवोचितमिति चेत् ? सत्यम्, दिव्यसूरिभिरैककण्ठ्येनामिधानादर्थस्याप्तता सिद्ध्यति, तथाऽऽचा- व्यैरैककण्ठयेनोक्तावर्थस्याप्ततासिद्धयति । तथा च तत्र मन्दमतीनां विश्वासो भवेदित्यभिप्रायेणैकविषयेऽ नेकैराचार्यै पृथक् प्रबन्धो निर्मितः । किञ्चैकत्राविशदा अर्थविशेषा अन्यत्रविशदतया प्रतिपाद्यन्ते, तत्र कारणं सूक्तिविशेषाः सङ्कोचविस्तरौ च इदं चैककर्तृक प्रबन्धेष्वपि तुल्यम् ।

Isn’t the writing up of so many prabandhas by the acharyas, who have no self-ego, are not desirous of fame, and wish the welfare of everyone, unwanted? As one prabandha (book) itself is enough, what’s the need for them to write separate granthas?

The doubt is not right. Saying the meaning from the same throat by so many divine suris (Alwars) proves the authenticity of the subject. Acharyas have also said the same concept about the same throat in different granthas.

The reason for the emphasis on the same concept in different granthas by the different acharyas is to bring faith to the low-intellect people in the subject matter. Also, some acharyas have written something in brief, while others have written it in detail. Some acharyas have explained the concept in the light of some particular mantras or pasurams, while others have explained it using another set of mantras and pasurams.

Thus, it’s proper by many acharyas to author different works on the same concept.

Pillai Lokacharya Swami

वाधुलाब्धिसरोजसौम्यविकसद्रङ्गार्यदौहित्रकम् ,

श्रीमत्कोविदश्रीनिवासतनयं सौशील्यभूषावितम्।

श्रीमद्वेङ्कटयोगिराजचरणे न्यस्तात्मभावं मुदा,

श्रीरङ्गार्यगुरूं भजामि सततं कारुण्यवारां निधिम्।।

Adiyen Madhava Shrinivas Ramanuja dasa

Adiyen Ramaa Shrinivas Ramanuja dasi

Adiyen Akhilesh Ramanuja SriVaishnav dasa