Guest guest Posted June 1, 2004 Report Share Posted June 1, 2004 SrimatE Raamaanujaaya Namaha // SrimatE Nigamaanta Mahaa Desikaaya Namaha // SrIman! SrI Ranga Sriyam anupadravam anudhinam Samvardhaya/ SrIman! SrI Ranga Sriyam anupadravam anudhinam Samvardhaya// KAvEri VardhathAm kAlE, kAlE varshathu vAsava: / SrI RanganAthO jayathu Sri Ranga Sri cha VardhathAm// ===================================================== SRI RANGA SRI VOL.05 / ISSUE # 20 dated 1st June 2004 ===================================================== EDITORIAL: TIRUNAKSHATRAM OF SWAMI NAMMAZHWAR –Part 1 (Anbil Ramaswamy) Today is the Tirunakshatram of Swami Nammazhwar. (Vaikasi- Visakam). He is considered foremost among Azhwars and foremost among Acharyas. He is known as “SaTakopa” or “SaTaari”. No doubt, every hymn is a gem and we can ill afford to prefer one over another. Space and other constraints restrict the already difficult choice. We would like to present in the next few postings, a few of the hymns that heave received special treatment at the hands of our Acharyas and Poorvaachaaryas. This does not mean that other hymns left out are any less important or that full justice has been done to even those that are discussed. In this Issue, we commence our homage commencing with his “Tiruviruttam” In the very first verse, the Azhwar dramatically stops Bhagavaan, asking him to “Listen” to his petition. Poy ninra jnaanamum pollaa ozhukkum azhukkuDambum Inn ninra neermai ini yaam uraamai, uyir aLippaan En ninra yOniyumaaip piraanta ImaiyOr talaivaa! Mey ninru kETTaruLaay aDiyEn cheyyum viNNappame 1. The Azhwar for whom the Lord granted absolute wisdom by His grace) mayarvara mathinalam) starts Tiruviruttam with a plea to detach him from the endless chain of “samsaara”. “Oh! Lord of Nityasooris! You came down to earth several times on your own accord to save the Jeevas. But, we are born with deep attachment to our filthy and impermanent bodies and despicable conduct. Thus, we are irrevocably immersed in misery. Only you can salvage us from this plight. You MUST listen to my petition. There is no other way for us” Poi ninra jnaanam: Viparita jnaanam= Misguided knowledge. Pollaa Ozhukku: Conduct tainted by feelings of “I”, “My” and “Mine” Azhukku UDambu: Body that is constantly subject to transmutation and deterioration. The Azhwar indicates all the five realities in this first stanza itself: Paramaatma Svaroopam: “IMaiyOr Talaivaa” Jeevaatma Svaroopam: “ADiyEn” Upaaya Svaroopam:”En ninra yOniyumaai pirantaai” (The Loprd who takes Avataras is Himself the “means” VirOdhi Svaroopam: ‘Poi ninra jnaanm, pollaa Ozhukku, inninra neermai” Phala Svaroopam: “Seyyum viNNappam” i.e “Kainkaryam” and “UyiraLIppaan” ========================================================================= IN THIS ISSUE 1. DESIKAMRUTAM “SRIMAD RAHASYA TRAYA SARAM” “THE THREE TENETS”-3 By Sri Sadagopa Iyengar Swamin (of Coimbatore) “Srikaaryam” Swami of the Board of Advisors of “Sri Ranga Sri” (The previous part – “The three Tenets- Part- 2” was featured in Vol.5/18 dated 05/05/04) 2. FROM MAHABHARATA: “YAKSHA PRASNAM” PART 41: PRASNAM 103, 104 and 105 By Sri M.K. Ramaswamy Iyengar Swami, Senior Officer of Govt. of India. 3. PANCARATRA – PART 6 By Sri N.Krishnamachariar Swami of Chicago 4. GOTRAS AND PRAVARAS – AN OVERVIEW – PART 24 THE GLORY OF AANGIRASA GOTRAM – PART 8 (Anbil Ramaswamy) (Could not be accommodated in this issue due to space constraints) ===================================================================== 138 Regular issues have been released, so far besides several Special Issues) - - 27 Issues of Vol. 1 - 15 Issues of Vol. 2 - 42 Issues of Vol. 3 - 35 Issues of Vol. 4 & - 19 Issues of Vol. 5 These issues have been archived for public view at - by Sri DiwakarKannan (diwakark) You may also view the archives at http://www.ibiblio.org/sripedia maintained by Sri Srinivasan Sriram (ajiva_rts) We strongly urge you to kindly peruse the "Regular Issues" archived in the “Files” Section and view the Contents at “srsindex.html” (Not the individual postings allowed encouraging "Reader participation"). We are sure that you will be convinced of the quality of the contents. IF you are satisfied with the quality and contents of “Sri Ranga Sri”- Tell your friends to join by sending an email to Srirangasri- IF NOT: Tell us, as to how we may improve. Ever at your service Dasoham Anbil Ramaswamy, Editor & Publisher, “Sri Ranga Sri” ============================================================== xxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxx xxxxxxxxxxxxxxxxxxxxxxxxxxxxxx================================ 1. DESIKAMRUTAM “SRIMAD RAHASYA TRAYA SARAM” “THE THREE TENETS”-3 By Sri Sadagopa Iyengar Swamin (of Coimbatore) “Srikaaryam” Swami of the Board of Advisors of “Sri Ranga Sri” (The previous part – “The three Tenets- Part- 2” was featured in Vol.5/18 dated 05/05/04) -- The distinct and different characteristics, which the three types of Beings / objects possess, are dealt with now. To recap, while revealing a sentient being or a non-sentient object, the PramANAs show us the Essential Nature (SvarUpa) of the being, its distinguishing traits and the other qualities as defined by its distinctive traits. The Distinctive and unique Traits, which show up an object to be different from any other, are known as the "SvarUpa nirUpaka Dharmam", without which we wouldn't comprehend the essential nature of the object at all. Once we identify the object to be what it is, with the aid of these unique traits, the other supplementary characteristics, which come to light thereafter, are known as "nirUpita svarUpa visEshaNam". Swami Desikan applies these two broad parameters to highlight the traits of the three types of beings/objects. Taking the Individual Soul or the Jeevatma first, it is characterized by the following distinct traits- 1. GnAnatvam-Knowledge or Wisdom 2. Anandatvam-Blissfulness 3. amalatvam-natural purity 4. aNutvam-being atomic or microscopic in dimension It has been dinned into us that the Individual Soul is after all an abject slave of the ParamAtmA, with Him as the sole, eternal and unchanging Master. Such being the case, should not this inalienable relationship of "SEshatvam" be counted among the defining attributes ("SvarUpa nirUpaka Dharmam") of the Jeeva? No, says Swami Desikan, for this characteristic, though inherent and essential to the Jeeva's nature, portrays the association of the Jeeva with the Lord. Any association can be understood only if the parties thereto are known and recognized. Hence, only after the Jeeva is known and understood with the aid of the four aforesaid traits, can we visualize its relationship with the Lord. Thus, SEshatvam, representing the relationship between the Jeeva and the ParamAtmA, is a trait that is to be realized only after we know the Jeevan and is, as such, a "nirUpita SvarUpa visEshaNam". Furnishing another angle, Swami Desikan tells us that "SEshatvam" could also be a Defining Attribute, besides being an additional quality. A perusal of the aforesaid four traits would help us define the Jeeva as one who is atomic, while being sentient. (This distinguishes the Jeeva from the Jada or the insentient object, which too can be microscopic, but not sentient). Similarly, the Jeeva could also be defined as a sentient being which is also, by nature, a "SEsha". (This distinguishes the Jeeva from the Lord, who is also very much sentient, but is not a "SEsha" or slave). Thus, the combined characteristic of being sentient and servile by nature can very well be taken as a defining attribute of the Jeeva. The words "by nature" are important, because even the Lord acts as a SEsha to His parents and Acharyas, during avatArAs, doing the bidding of Dasaratha, VisvAmitrA, SAndIpini etc. This, however, is servility which the Lord assumes in tune with His role in the particular avatara. Unlike this, to the Jeevatma, servility or SEshatvam is inherent in its nature. Similarly, though the Lord too assumes a microspic form and resides in all beings as their "antaryAmi", this is the form assumed by Him and not inherent in His nature. Thus it is only the Jeeva, who qualifies by nature for the defining characteristics of "aNutvam" and "SEshatvam". Having defined the Jeeva lakshaNam, Swami Desikan portrays Emperuman's defining traits too, as they are they are diametrically opposite those of the Jeeva indicated so far. The Acharya indicates two important characteristics of the Lord here- 1. Compared to the Jeeva who is simultaneously microscopic and sentient, the Lord is pervasive ("Vibhu"), while being sentient. While the pervasiveness distinguishes Him from the atomic Jeeva, being sentient makes Him different from the insentient matter. Such pervasiveness is borne out by Sri Nammazhwar's immortal lines, "engum paranduLan". Sri ParAsara too describes this trait of the Lord thus-"yathA sarvagatO VishNu:" As the Divine Consort too is reported to be all- pervasive ("yathA sarvagatO VishNu: tathaivEyam dvijOttama!"), could pervasiveness be called a defining trait of the Lord alone? Yes, avers Swami Desikan, for Sri Mahalakshmi too is counted as belonging to the class of Supreme Beings (consisting of Emepruman and Herself): there is thus no contradiction here. 2. The second most important defining characteristic of the Lord is His absolute independence and sovereignty and total lack of any form of subjugation. He is the Supreme Lord, not answerable or accountable to any one, not bound by anything or anyone, absolutely free to carry out His will, without any fetters on His freedom. This is known as "ananya adheenatvam". A small qualification here would be in order. Though the Lord cannot be controlled or subjugated by anyone, there is definitely a class of people who can wind Him around their little finger and make Him dance to their tunes, viz., His devotees. To them, He is absolutely pliable and obedient. Thus, being described as "Bhakta parAdhInan" doesn't rob Him of His natural characteristic of independence, for it He who makes Himself subject to their wishes because of His overwhelming love for His votaries. Thus, though He is very much like a rogue elephant, beyond anyone's control, He can still be subdued by the "ankusam" or goading rod of Bhakti. In the arcchAvatAra too, the Lord is described as "arcchaka parAdhInan", waking up from sleep when the arcchakAs feel inclined to intone, "utthistta nara sArdoola!", wearing whatever apparel they choose for Him for the day, having a repast of whatever they cook for Him and going to sleep when they want Him to. As aforesaid, this too reveals only His soulabhyam and doesn't detract from His independence. 3. "nirupAdhika SEshitvam" or being the natural Master and Lord of all beings, is the third defining characteristic of Empruman. A doubt arises here. All of us are "SEshA"s, bound to do the bidding of our parents and Gurus, who thus become "SEshI's, or Masters as far as we are concerned. If this be so, how could the Lord be called the Universal Master? If we have other Masters too to whom we are kinkarAs, what distinguishes the Lord from these mundane masters? It is here that the word "nirupAdhika" acquires significance. The subordinate relationship that we assume vis-à-vis our parents, etc. is temporary and due to the association of father, mother etc. which they are, in a particular birth. In other words, such subjugation is due to certain causative factors like parenthood, teacherhood etc. On the other hand, our subordination to the Lord is natural and eternal-it is utterly unqualified and absolutely unconditional. Irrespective of what we are born as, Emperuman is always our Lord and Master and this position doesn't change even after one attains emancipation. Both the JeevAtmA and the ParamAtmA share the following common characteristics- 1. Both are Sentient and possess knowledge. "ChEtanatvam" is thus the trait of being in possession of gnAnam. 2. Both are evident to themselves-"Pratyak". They have intrinsic consciousness (Dharmi- bhoota gnAnam) to make them aware of themselves and shine as "I" without the assistance of an attributive wisdom as well as extrinsic perception ("Dharma-bhoota gnAnam") capacity to perceive what is around. Swami Desikan deals next with the specific areas in the ashtAkshara mantra where this unconditional and eternal relationship of Master and Slave subsisting between the Individual Soul and Emperuman is to be derived. This relationship is described in two ways- Negation of the non-existence of the relationship or "ayOga vyavacchEdam"-as in the dative case which qualifies the first letter of the first word of the ashtAksharam (viz., the letter "A" or the "akAram"). This dative indicates the unrestricted subjugation of the JeevatmA to the ParamAtmA, who is the Universal Protector. To illustrate, to say that the Jasmine is definitely white, denies the possibility of the flower ever being without this characteristic of whiteness. This is "ayOga vyavacchEdam". Applied to the instant case, it negates the possibility of the Jeevatma ever being independent of and not being servile to the Lord. 2) Of the three letters (A, U and M) comprising the first word of the ashtAkshara mantra, the intermediate letter "U" (ukAram) serves to emphasise this subordination and tells us that the Jeeva exists solely for the purposes of the Lord, i.e., "M" exists only to be of utility to "A". This denial of the Jeeva's dependence on anyone other than the Lord or existence for anyone else's sake other than that of Sriman Narayana, is known as "anya yOga vyavacchEdam". If we say that Rama alone was merciful, the statement denies the possibility of anyone else being merciful, emphasizing Raghava's quality of compassion and its non-existence in others. Thus, in the present context, this means that the Individual Soul is slave and subordinate only to Sriman Narayana and to none else. Expanding on the principle of "SEshatvam" defined above and laying the ground for the unique concept of "BhAgavata SEshatvam" or servility to the Lord's devotees, Swami Desikan hints here that the subjugation that the Jeeva has for Emperuman, extends to His devotees too. We thus consider ourselves to be slaves not only to the Lord, but to His votaries too. This is dealt with in greater detail in the PurushArttha KashttAdhikAram later. - To Continue- ================================================================== xxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxx ================================================================== 2. FROM MAHABHARATA: “YAKSHA PRASNAM” PART 41: PRASNAM 103, 104 and 105 By Sri M.K. Ramaswamy Iyengar Swami, Senior Officer of Govt. of India. PRASNAM 103: YAKSHHA: “KAH PANDITAH PUMAAN?” “WHO SHOULD BE IDENTIFIED AS THE LEARNED SCHOLAR?” YUDISHTIRA: “DHARMAGJNO PANDITO JNEYAH” THE VIRTUOUS MAN SHOULD BE IDENTIFIED AS THE LEARNED SCHOLAR” NOTES: YudishTira’s answer straightaway leads to another question. Who should be regarded as Dharmagjna – the man of virtue? It would be interesting to study YudishTira’s qualities since he was himself regarded as an embodiment of Dharma. We have the authority of no less a person than the great Bheeshma as to his attributes. Dhritir DhamO Brahmacharyam Kshamaa Dharmas cha nityadaa / Yasminn Ojas cha Tejas cha sa maam pruchchatu PaaNDavah // “Let the son of PaaNDu in whom the qualities of courage, control of senses, self-control, tolerance, virtue, radiance, physical strength reside -talk to me and clarify his doubts” Satyam Daamam tapah Soucham saantir dakshyamasambramah / Yasmin yEtaani sarvaaNi sa maam pruchchatu PaaNDavah // “Let the son of PaaNDu in whom the qualities of truthfulness, charity, penance, purity, mental quietitude, compassion and meticulous care reside - freely ask me about whatever he would like to know” yO na kaamaan na sambramaan na bhayaan na artha kaaraNaat / yadi dhara dharmaatmaa sa maam pruchchatu PaaNDavah // “Let the son of PaaNDu, himself a man of great virtue, who will not ever dream of doing anything unrighteous prompted by desires or riches - ask from me what he wants to know (about Dharma) (Saanti Parva Ch 55. 5 to 7) Thus, it is easy enough to see that a Dhrmagjna will have these qualities. Not only will a virtuous man be seen and identified as possessing these qualities but every single thought, word or deed would be imbued with these qualities. In other words, he would stand for and uphold the highest in every sphere of activity. But then, how does a man of such virtues get regarded as a learned scholar? The simple answer is that a person cannot have known about these qualities and their merits unless he had made a deep study of the Vedas and there can indeed be no greater learned scholar than a person who has so imbibed from the Vedas. -------------------------- PRASNAMS 104 and 105: YAKSHA: “NAASTIKA: KAS CHA UCHYATE?” “KAH MOORKHAH?” “WHO IS AN ATHEIST? “ “WHO IS A STUPID PERSON?” YUDISHTIRA: “NAASTIKO MOORKHAM UCHYATE” “AN ATHEIST IS A PERSON WHO IS VERY STUPID” NOTES: An atheist is one who disbelieves the existence of God. He is concerned with the realm of matter. What is final to him is what the physical senses are capable of taking cognizance. To him, supersensible is an illusion or hallucination. In a world where the realm of spirit is spoken of widely and nearly universally, where intellectual outpourings dealing with the realm of the spirit exist, the atheist is perfectly content to lead a non conformist existence. In defining atheist, YudishTira could have very well chosen any of these definitions or descriptions. However, he decided to call the atheist as stupid. YudishTira’s point is that it is a fatal mistake to stop at any level of progressed knowledge. The disciple’s case proves this clearly and startlingly. Before approaching the preceptor, the disciple has a particular level of awareness. After spending a little time with the preceptor, the disciple comes to know of not only fresh interpretations but fresh realities and truths. The atheist is surely not a poorly initiated disciple but he is not far removed from him when he stops with what his physical senses have told him and led him to believe and becomes full with just that. Knowledge which is light starts fading when it stops progressing. It slips into another phase, the phase of twilight or darkness, or in other words, the phase of ignorance. The atheist stops his quest partly due to inner stubbornness and partly due to the notion that nothing can be real which is not materially perceptible. He is likened by YudishTira to a stupid person who cannot see because he does not want to see. The real let down for the atheist occurs not because of his notion as much because of his stubbornness to remain in a shell. That stubbornness is detrimental to progress, knowledge and light and he is therefore stupid. - To Continue =================================================================== xxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxx =================================================================== 3. PANCARATRA – PART 6 By Sri N.Krishnamachariar Swami of Chicago - pAncarAtra: An Overview - Part 6. Six aspects of surrender are described in many pA'ncarAtra samhitA-s such as ahirbudhnya samhitA, lakshmI-tantra etc. The order of importance is not the same for these six aspects in the two samhitA-s referred to above, but the aspects are same. Sometimes one or more of these is considered the principal one, and the others are considered aspects that are needed for achieving the primary ones. lakshmI tantra gives the following: "AnukUlyasya samkalpah prAtikUlyasya varjanam rakshishyatIti viSvAso goptRtva varaNam tathA || AtmA nikshepa kArpaNye shadvidhA SaraNagatih || (lakshmI-tantra17, 59-61) Thus the order of the a'nga-s given in lakshmI-tantra is: AnukUlya samkalpam, prAtikUlya varjanam, mahA viSvAsam, goptRtva varaNam, Atma nikshepam, and kArpaNyam. In ahribudhnya samhitA, the order given is: Atma nikshepam or nyAsam, kArpaNyam, mahA viSvAsam, goptRtvam, prAtikUlya varjanam, and AnukUlya sampakpam. svAmi deSikan has addressed these confusions in his nyAsa vimSati Slokam 12, and concludes that those who know prapatti SAstra well agree that there are five a'nga-s to prapatti, and the different positions taken in respect of the number and sequence of importance etc. of the aspects of prapatti really say the same thing in the end (sarva vAkya eka kaNThyam). Atma nikshepam or nyAsam is considered the main ingredient of prapatti - the conviction that one's own effort in attaining Him will not bear fruit, and placing oneself directly under His care and giving up ownership of one's own protection or the benefits from any actions to Him. The other five are then the a'nga-s for nyAsa, that are of equal importance as conveyed to us by svAmi deSikan. Thus, for performing surrender or Atma nikshepa or nyAsam, one needs absolute humility (kArpaNyam), AnukUlya samkaplam, prAtikUlya varjanam, etc. The six terms are explained below in brief: i) Atma-nikshepa or nyAsa - placing oneself completely and directly under God's care. This involves giving up independent ownership inmatters of actions or fruits thereof. This in fact is the real SaraNAgati. The subsequent five are to be regarding as assisting this. The obstacle to nyAsa is phalepsA or the desire for mundane benefits, which should therefore be avoided. ii) kArpaNya - This refers to absolute humility bordering on lowliness and honest awareness of one's own natural ignorance, impurity etc., partly because of stains acquired through countless births. We all know the enormous feeling of kArpaNya that our AzhvArs have expressed through their compositions. This leads to ridding the arrogance that one may have because of parentage, learning, wealth, etc., and to get the sense that without the aid of Godhead, whatever we undertake on our own is bound to fail. The enemy for kArpaNya is the feeling that one is free, independent, and competent to do whatever one likes (sva-svAtantryAvabodha). iii) mahA-viSvAsa - irrepressible and great faith in Godhead. Involves the understanding that God is the benefactor of all beings, and His compassion is always and readily available. The firm conviction that He will not fail to protect us is 'viSvAsa'. This by itself is capable of eradicating all sins. iv) goptRutva varaNam - The deliberate choice of bhagavAn SrIman nArAyaNa as the sole Protector. Even when it is granted that anyway He is the sole protector, lakshmI-tantra points out that what is involved in this a'nga is the conscious and mindful selection of Him, the acknowledgment that we need protection, and that He and only He can protect us. v) prAtikUlya-vivarjana - giving up whatever is antagonistic to any of His creations or to Him. A devotee must realize that all beings are like himself. vi) AnukUlya-niScaya - The resolve to do good to all beings. The realization that all beings are in actuality the body of God, and the resolve to live in accordance with the will of God. Ahirbudhnya samhitA gives a beautiful illustration of SaraNAgati using a passenger who wants to cross a river in a boat. It is the passenger's responsibility to go and sit in the boat, and that is the end of his responsibility; the job or rowing the boat is not his, but that of the boatman (in this case God Himself). 10. moksha - The attainment of the glorious and supreme feet of vishNu (tad vishNoh paramam padam). The pA'ncarAtrin regards it as a positive state of attainment for an individual soul. Being able to perform nitya kaimkarya to bhagavAn is the gist of moksha. The concept of the individual soul in pA'ncarAtra: ahirbudhnya samhitA explains that the individual soul is by its nature immortal, indivisible, and blissful. Its form, potency, and knowledge become attenuated and obscured owing to the mAyA-Sakti of bhagavAn, and thus limitations are introduced which bind the soul to the material world. But there is another power of God, the anugraha Sakti, which prompts God to look with compassion on the deserving soul and accept it. When God wills it, the soul longs for liberation, becomes dispassionate, and sets about to discern the real from the unreal. This leads to actions such as reflecting on scriptures, serving a master (AcArya), engaging in good deeds, becoming steady in the knowledge of vedAnta, etc. After great, steady and concerted effort, he attains the foothold of vishNu (ahir. 14, 36-40). The pA'ncarAtra theory holds that at time of dissolution (pralaya), the individual souls merge, but do not become one with, Godhead. They retain their identity, and when the new phase of creation begins, the unliberated souls occupy separate bodies. While the liberated souls are never born again, they do not become one with God, but remain distinct from each other and from God. SrI vedAnta deSika identifies the following forms of liberation for the liberated soul - sAlokya (residence in the same plane as Godhead), sAmIpya (abiding in close proximity to Godhead), sAdRSya (attaining the same form as Godhead), and sAyujya (union with Godhead). Of these, the last one is the ultimate liberation. The modes of the Deity in pA'ncarAtra: The number of varieties of forms assumed by the Deity is described as three, four, or five depending on the age of the pA'ncarAtra text. The earlier texts (e.g., sAttvata, ahirbudhnya) describe three forms, the para, vyUha, and vibhava. SrI ParASara BhaTTar also refers to only three forms in his vishNu sahasranAma commentary – paravyUhavibhavAtmanA trividham brahmeti bhagavad siddhAntah. The later samhitA-s (e.g., SrI praSna, vishvaksena) add the antaryAmi and arcA forms. Of these, the para (transcendental) and vyUha (emanatory) forms are known only to the nityasUri-s (the likes of Garuda, ananta, and vishvaksena who were never born), and to mukta-s (those who were once mortals but who have subsequently attained divine bodies) who have joined the Lord in SrI vaikuNTham. The incarnations are forms on earth, seen by those who are our contemporaries. The antaryAmi form resides in every one of us, even though only the sages visualize this form in their meditational spells. The Transcendental Mode: The three modes are together called the Supreme Deity, called variously as vAsudeva, nArAyaNa, bhagavAn, AtmA, paramAtmA, vishNu, kshetraj~na, etc. In this para or transcendental mode, the Deity is like an ocean of nectar altogether devoid of waves, quiet, profound, limitless, unfathomable, pure consciousness, the abode of the six qualities in fullness, altogether non-material in nature, devoid of evil attributes (nirguNa), devoid of evil aspects (nishkala), an embodiment of Absolute Bliss and Peace. VAsudeva is in a plane where knowledge and bliss abound unobstructed. Even though we are all familiar with the six qualities, they are listed here briefly to remind ourselves of the significance of these qualities. 1. j~nAna or knowledge - comprehension of all things without the help of any external agency. This corresponds to knowledge, directly and completely, of all things in all places at all times. One way to understand this concept is to look at it as the pervasion of all things by bhagavAn as the antaryAmi in everything. 2. Sakti - energy which is spontaneous and independent and which knows no constraints. This is the energy in the Deity which wills-to-become and is all-powerful. This is the initial impetus to create. 3. aiSvarya - omnipotency or Lordship over everything, expressing the freedom to act in such a way that there can be no obstruction whatsoever from any source. 4. bala - strength for doing all things at all times (like the creation, preservation and destruction) without getting fatigued on that account. 5. vIrya - vigor, virility or valor which is associated with the Deity's being able to remain unchanged and unspent. 6. tejas - splendor or glory in the sense of being able to accomplish all things without any aid, assistance or instrument. These attributes constitute the body of the Deity (shAdguNya-vigraha), which is also the body of Lakshmi who is inseparable from the Deity. However, in the transcendental mode these six attributes are indistinguishable (i.e., undifferentiated), and static, still and not active in phenomenal appearances and changes. Lakshmi is considered the Sakti or energy of brahman, and is considered inseparable and indistinguishable from Him in this state. This Sakti is considered responsible for the origin, maintenance, and dissolution of the world. It is this energy which makes all existence possible. The second aspect of Lakshmi is called bhUti-Sakti, wherein the world is considered nothing but a transformation of the energy that is Lakshmi, and so Lakshmi is also the material cause of the world (i.e., the material that constitutes this world is none other than Lakshmi). Lakshmi is considered the consort of the transcendental form, the energy inseparable from Him, and for this reason the Deity in the transcendental form is also referred to as LakshmI-nArAyaNa. While the earlier pA'ncarAtra texts only mention of Lakshmi as the energy associated with the transcendental form, later texts add BhU, and still later texts add NILA. Prof. Ramachandra Rao indicates that probably the three energies represent the three guNa-s of prakRti - Lakshmi representing sattva, BhU representing rajas, and NILA representing tamas. He bases this opinion on the premise that lakshmi is white in color (sattva), bhUmi is red (rajas), and NILA is dark (tamas). He does not give a reference for this opinion. --------------------------- To Continue ============================================================ xxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxx ============================================================ Quote Link to comment Share on other sites More sharing options...
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