Tag: vedanta

(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

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.)

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

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 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.