Saranagathi Request for Azhwar Vaibham CD ROM II Kaimkaryam support : Sri Vaikunta Stavam series : SlOkams 37-40

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SrI:

 

Dear BhakthAs:

 

SlOkam 37 :

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viswasya viswa-vidha-kaaraNam Achyutha !Thvam

kaaryam tadh-yEtadh-akhilam chidhachith-svaroopam

Thvam nirvikAra ithi vEdha-sirassu ghOshO

nisseemamEva Tava darsayathi Isithruthvam

 

(Meaning) : Oh Achyutha( One who does not let down those who sought

protection slip away from Him ) ! You are indeed the various reasons

( KaaraNams ) for all ( Thvam Viswasya viswa-vidha kAraNam).

All the sentients and insentients of this universe are under

your control ( Chidhachith svaroopam tadh yEthath akhilam

Tava Kaaryam ). You do not undergo any changes ( Thvam nirvikAra: ).

This nirvikAra svaroopam and celebration of it in loud voice by

the Upanishads is a demonstration of Your Supreme Lordship

over every thing in this universe ( Thvam nirvikAra ithi vEda-sirassu

ghOsha: Tava yEva nissemam darsayathi).

 

(Comments) : This slOkam was constructed to refute the views of

strict logicians , Paasupatha Matha anusAris and the followers of

Bhaaskara Matham . They hold the view that the Supreme Being

undergoes VikArams ( changes/Brahma svaroopa pariNAmams).

Vedam and their siras bhAgam , the Upanishads instruct us that

BhagavAn , the Sarva charAcharAthma is nirvikAran (Changeless):

" nishkalam nishkriyam Saantham niravadhyam niranjanam".

The Upanishads state that for the indwelling ParamAthmA ,

there are no changes. When a child becomes adult , the changes

(Kaaryathvam) are in the body and not in the Aathmaa.

 

NimithOpAdhana kaaraNams are distinct from each other .

When a pot is created by a potter , the clay , the stick to shape

it and the wheel to rotate the pot in formation are needed to

complete the construction of the pot . These are the three kinds

of kaaraNams. The clay is known as the UpAdhAna KaaraNam .

The stick and the wheeel ( DhaNda -chakram) are known as

the SahakAri KaaraNam. The man who makes the pot ( the Potter/

Kuyavan) is recognized as Nimittha KaaraNam . Mola Prakruthi

out of which the world is made , the ChEthanAchEthanams and

the Lord who creates the world are different from one another.

It is impossible therefore for the Lord (Nimithan)to transform into

UpAdhAnam and undego the vikArams such as pot as per this view.

Therefore , we conclude that NimitthOpadhAna KaaraNams are

quite different from each other is the correct view as advocated

by VisishtAdhvaitham.

 

SlOkam 38:

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kim saadhana: ? kva nivasan? kim upAdhadhAna: ?

kasmai phalAya srujathi Isa idham samastham ?

idhyAdhi anishtitha kutarkamatarkayantha:

Thvadh vaibhavam sruthividhO vidhu: apratarkyam

 

(Meaning ): KurEsar poses a rhetorical question here :

Oh SarvEswaraa ! What phalans You have in mind

when You create all these chEtanams and achEtanams

from Moola Prakruthy and what instruments do you use

and where do You stay , while You engage in Jagath Srushti ?

The answer is ofcourse that You do not anticipate any phalans

for Your leelai of Srushti and yet people with distorted logic

(Kutarkis) venture to attribute all kinds of reasonings for your

engagement in the creation of the world. Those who are experts in

the VedAs however understand that Your glories and reasonings are

beyond our ken .

 

(Comments) : BhagavAn is known as avAptha Samastha Kaamaan

or one who has gained all desires and is not in want of anything. There is

nothing He has to do in all the three worlds to gain phalans .Swamy

AlavanthAr in Iswara Siddhi therfore asks : AathmakAmasya Kaa Spruhaa?

Where is the urge for one who has every thing ( Iswaryam) to seek more?

He does not need any instruments to create all beings from Moola Prakruthi .

He is Sarva Sakthan. He does not stay at one place or seek any aadhAram

to stay put to create since He is again all powerful.If He becomes upAdhAna

KaaraNam (Moola prakruthi) , then He will have to undergo VikArams (changes)

and that is against the Vedic revelations.

 

The answer to the first question is: What is the help/instruments that You

use to create . He creates with the help of His KaaruNya GuNam

and Sri Devi . He does not need any limbs (accesories /saadhanams)

to create the Universe and its beings , since Upanishads state that

He sees without eyes , He hears without ears and he moves without legs

and grabs without hands ( pasyath achakshu: , sa sruNOthy akarNa: ,

apaaNI-PaadhO javanO gruheethaa ). This is Brahma LakshaNam

and He is established in His own vaibhavam (svE mahimna: prathishtitha: ) .

 

The answer to the next question on where He stays , while He creates ,

He is SvAdhaaran or rooted in Himself and therefore , He does not need

any aadhAram to stay still to create. He can create without staying put

in one particualr location . The answer to the third question on the

UpAdhAna vasthu for creation is that He has adhbhutha /Vichithra sakthi

and uses His power of volition (nija sankalpam ) to create the universe out

of

Moola Prakruthi. The answer for the fourth question on what Phalan or

PrayOjanam that he expects in Srushti vyApAram is: He creates the Universe

and its beings , gives them senses , indhriyams , Saasthrams to follow and

hopes that they( the jeevans ) will attain sadhgathi . Brahma Soothram :

" lOkavatthu leelA Kaivalyam " also answers this question . Brahman

possesses special inherent power by means of which it can evolve

itself into the universe without affecting its svaroopam . Brahman enters

into the created objects (anupravEsam) along with the Jeevan to give

them names and forms ( naama-roopa vyAkaraNa) .

 

SlOkam 39 :

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Yath samvrutham dasaguNOtthara saptha-tatthvai:

aNDam chathurdasa-jagadh bhavadhAthru-dhAma

aNDAni tath susadhrusAni parassathAni

kreeDAvidhEs-Tava paricchadhathAm agacchan

 

(Meaning ) : The BrahmANDam , the abode of Brahma dEvan , Haran ,

Indhran et al has 7 lower and 7 upper lOkams surrounded by the seven

tatthvams( Earth/PruTvee , Water/Appu , tEjas , Vaayu , AakAsam ,

ahnakAram and Mahath ) . There are hundreds of aNDams that

are in unison with the BrahmANDam and they reach the stage of

being Your sport ( Leela ) .

 

(Comments) : The 14 worlds belonging to the BrahmANDam subject

to the Srushti of Brahma Devan is referred to here . There are other

ANdams that are outside this BrahmANDam , which BrahmA or Sivan

et al do not know about . All of them together are serving as the Lord's

LeelA VibhUthi (Sportive Iswaryams). There was a question in the 38th

slOkam (Kasmai phalAya srujatheesa idham samastham) : For what

phalan do you create all these 14 lOkams ? . The answer is given in

this slOkam : " kreeDavidhEs-Tava paricchadhatAm agacchan " .

These activities indeed are all for Your pleasurable sport is

the answer .

 

SlOkam 40

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icchAvihAravidhayE vihithAnyamooni

syAth Thvadh VibhUthi lavalEsa-kalAyudhamsa:

yaa yai jAthu pariNAma-padhAspadham Saa

kAlAthikA Tava ParA mahathee VibhUthi :

 

(Meaning ): Oh Lord ! All the LeelA VibhUthi ( the 14 lOkams& the other

anDams created by You for Your sport are a speck of Your entire Iswaryam

( Ubhaya VibhUthi consisting of Leela and Nithya VibhUthis) .

Your Nithya VibhUthi (Sri Vaikuntam) never undergoes any change.

It is gigantic compared to the LeelA VibhUthi (BrahmANDam ) and

has won over Kaalam ( Time) .

 

(Comments) : Arjuna experienced the vastness of the Nithya VibhUthi

when he had the bhAgyam of witnessing the Lord's Viswaroopam .

Sage ParAsarar explained that the LeelA VibhUthi is like an atom

compared to the Meru Mountain of Nithya VibhUthi . The LeelA VibhUthi

(BrahmANDam and other similar aNDams) is a result of the KarmAs of

Jeevan and came into being thru Bhagavath Sankalpam . They change into

sareeram and Indhriyam and undergo changes .They also are subject to

the power of Time ( Kaalam).

 

Nithya VibhUthi on the otherhand is not affected by Kaalam , Karmam

and other pariNAmams( Changes). It is eternal ( Nithyam) . The entire

assembly of BrahmANDam and other aNDams of LeelA VibhUthi is one

fourth in size compared to the vastness of Nithya VibhUthi ( PaadhOasya

visvA

bhUthAni thripAdhasya amrutham dhivi). Nithya VibhUthi is immeasaurable

hence compared to LeelA VinhUthi. The river Viraja forms the boundary

between the two VibhUthis.This Nithya VibhUthi is saluted in this SLOkam of

Vaikunta Sthavam by as : " Paraa Mahathee VibhUthi " following the Veda

Manthrams ( Tadh VishNO; Paramam Padham and HiraNmayE ParE lOkE

virajam Brahma nishkaLam ).

 

Swamy KurEsar ThiruvadigaLE SaraNam ,

Daasan , Oppiliappan KOil VaradAchAri Sadagopan