prAtah sankalpa gadyaM- 6 A

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Hari Sarvottama Sri Gurubhyo namaha

Vayu Jeevothama

 

SOURCE:

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Pratas-Sankalpa Gadyam, Sarva-Samarpana Gadyam & Gayathri

By Srimushnam V Nagarajachar, Published by Devarnama Bhajana Sangha,

Srirangam, 1972.

 

pUjyAya rAghavendrAya satyadharmaratAya cha |

bhajatAM kalpavR^ixAya namatAM kAmadhenave ||

 

shrIsudhIndrAbdhisambhUtAn.h rAghavendrakalAnidhIn.h |

seve sadAGYAnsaukhyArthaM santApatrayashAntaye ||

 

|| shrImaddhanumabhImamadhvAntargatarAmakR^iShNAvedavyAsAtmaka

shrIlaxmIhayagrIvAya namaH ||

 

atha shrImandrAghavendra yati shiromaNibhiH virachitaM

 

 

NOTE: The whole text of Pratah Sankalpa Gadyam is one sentence, as also

the other work, Sarva Samarpana Gadyam. If the text is shown as passages &

numbered, it is all for the convenience of easy reading by laymen &

therefore imaginary.

 

 

 

17. aNDasthitAnantarUpAvayavaguNakriyAjAtyavasthAvishiShTa-

ramAyuktaxIrAbdhisheShashAyi

shrIpadmanAbhAtmaka

 

18. aNDAdbahirabhivyaktashuddhasR^iShTitvenA-

bhimatashrIchaturmukhamukhyaprANopAsyatvAdyanekaprayojanakAnantAnantarUpa-

mUlabhUta tathAsheSha jagatpAlanaprayojanakashAntipatyaniruddhamUlabhUta

 

19. jagatsR^iShTi

prayojanakakR^itipatipradyumna mUlabhUta

 

20. jagatsaMhAraprayojanaka

jayApatisa~NkarShaNa mUlabhUta

 

21. tathA

svasvasamagrayogyatAbhiGYaparamAnugrahashIlabhagavatpreritachaturmukhAdi

sadgurUpadiShTa

 

21a. svasvayogyabhagavadrUpaguNopAsanayA

sa~njAta

21 b. svasvayogyabhagavadrUpavisheSha

darshanabhogAbhyAM vinaShTAniShTasa~nchitaprArabdhalaxaNAsheShakarmaNAM,

21 c. svasvayogyatAnusAreNa sampUrNasAdhanAnAM,

21 d. pUrvakalpe brahmaNA saha

virajAnadIsnAnena

tyaktali~NgAnAM,

21 e. tatha vinaShTAvashiShTeShTAsheShaprArabdhakarmaNAM,

21 f. pralayakAle bhagavadudare vasatAM,

21 h. AnandamAtravapuShAM, tadanubhavarahitAnAM,

21 i. svasvayogyabhagavadrUpavisheSha dhyAnaratAnAM,

21 j. sR^iShTikAle bhagavadAGYayA bhagavadudarAdbahirgatAnAM

shrIshvetadvIpadarshanaM

nimittIkR^itya pradhAnAvaraNabhUtasvechChApasaraNena

svasvayogyAnandAvirbhAva

lakShaNamuktipradAnaprayojanakamAyApatishrIvAsudevAtmaka

22. lakShmyAtmakapralayAbdhisthashrIvaTapatrashAyi

23. asheShajagadudara

23 a. asheShamuktanAbhideshordhvabhAgakuxyAkhyadesha

23 b. trividhAsheShasaMsArinAbhidesha

23 c. asheShatamaHpatitanAbhyadhobhAgadesha

24. shrIbhUmyAli~Ngita

kAlAdicheShTakaparamANvAdyasheShakAlAvayavasR^iShTyAdikartR^isheShanAmaka

paramapuruShanAmakashrIchaturmukhamukhyaprANopAsitacharaNAniruddhAdichatUrUpAtma\

ka

 

 

In these passages, the author visualises Sri Ramachandra as He appears in

His moola roopa, before the creation of the universe.

 

KALA CHAKRA:

 

Passages 18 to 24 speak of Suddhan Srishti or the creation preceding the

birth of universe, & also describe briefly the functions of the earliest

four roopas of the Lord. The starting point for the whole narration is Maha

Pralaya during which period there was none but Narayana- floating on Pralaya

in His infant form.

 

To have a rough idea as to what Maha pralaya is, one should first bring to

his mind the vastness of TIME, that is, the huge Kaala chakra (the cycle of

Time) in relation to human beings & in relation to the four faced Brahma.

 

In terms of human years, the four yugas consist of years as follows:

 

Krita yuga ---- 17,28,000 years

Treta yuga ---- 12, 96,000 years

Dwapara yuga ---- 8,64,000 years

Kali yuga ---------4, 32,000 years

Total -------------43, 20, 000 years

 

4 yugas total (one chaturyuga) consititute a Maha yuga

71 Mahayugas make one Manvantara

14 Manvantara make up a Kalpa

 

This is the 'day time' for Brahma & equal duration of time is his 'Night

time'. Thus 360 days make Brahma's one year & 100 such years is Brahma's

age. It is during this period, the universe is in motion. At the expiry

of **Brahma's age**, Mahapralaya begins. The universe is withdrawn into

the

womb of Narayana & remains motionless for the same length of period as it

was in motion. In other words, Mahapralaya lasts for the equal duration as

the universe was in motion. The Maha Pralaya period is an inconceivably

long night. Whne this night concludes, Lord Narayana begins creation again

giving birth to a new Brahma. There are Prayas inbetween kalpas but they

are smaller ones compared to Mahapralaya.

 

** TIME IN SANKALPA:

 

What we chant in our dailly Sankalpa (Adya brahmaNaH, dvitIya parArdhe,

shrI shvetavarAhakalpe, vaivasvata manvantare, kaliyuge, prathame pAde

etc...) only refers the time in relation to Brahma. In his life period,

the first half is over. In the second half (dvitIya parArdhe), the present

shvetavarAhakalpe) is his first day of the first year.

 

Six manvantaras having gone already, the present vaivasvata manvantare is

the 7th. Out of 71 Mahayugas in a manvantara, 27 have passed & the 28th is

now running. In this 28th Mahayuga, the first three yugas (Krita, treta &

dvapara) having been passed, Kali yuga is now running. Even in this, 5106

years have gone & as per today , the remaining period 4,25,894 years.

 

In kali yuga, years are grouped under Saka eras, (Yudhishtira & Vikrama

sakas) have gone & we are now in Sali vahana sAka which consists of 18, 000

years.. Of this 1927 have passed & the current Paarthiva nama samvatasara

is the saka year. (Christian era 2005-06).**

 

MAHA PRALAYA:

 

22. During an inconceivably long spoken of as MahaPralaya, the great

dissolution, the universe lies embedded in the subtle primordial chaos in

the womb of Sri Narayana. Who, in an infant form reclines on a banyan leaf

(vaTa patra) floating on the waters of pralaya. This should not be taken to

mean as an ordinary leaf from a tree but Sri Lakshmi Herself assuming the

form of a leaf at the pleasure of Sri Hari. The pralaya itself is nothing

but Sri Lakshmi devi in another roopa.

 

dasAvaraNa saMyukta brahmANDasya sthitaumitiH

yAvatpradeshastattulyarUpA shrIH udarUpiNI

tAvadrUpavatI bhUmiH vaTapatrAbhavatpurA .........prakAshasaMhita I - 8, 9

 

The duration of Mahapralaya is a long night when all activity, all

animation, lies suspended in the father's womb-- a night as long in

duration as the day of 36000 kalpas during which the universe was in active

motion. It is a thorough calm of unmanifest sleeping away in Narayana. Not

a soul, not an atom shoots its head, no Brahma, no Indra none of the gods

is in evidence. All is in trans; the senses utterly inactive & matter

utterly motionless; the totality of jeevas is in a state of special contact

with the Lord, knowing no pain, no misery at all.

 

In this long night, souls of all the three classes viz., mukta:, nitya

samsAriNaH & tamo yogyaH are all gathered together in their subtle forms in

the divine body & housed in places appropriate for each group.

 

23 a. The muktas remain in the area (called kukshi) just above the nAbhi

pradesha of the Lord. Mukthas are released from bondage of birth & death.

23 b. The nitya samsarins are housed in the nAbhi-pradesha. They are

eternally bound as the slaves of samsara, now enjoying, now suffering in

endless alteration.

23 c. The tamo yogyas are lodged in the area below His Nabhi desha. They

are preordained by their own inherent aptitude to remain in the eternal

hell.

 

24. The pralayic night continues in this way for millions & millions of

years & at the dawn again, the Lord, accompanied by Lakshmi in Her two

forms as Sree & bhoo makes the time move & begins creation by Himself

becoming Aniruddha etc...

 

SUDDHA SRISHTI:

 

At the approach of dawn, a slight stir disturbs the calm as a preparation

for the succeeding day. The stir of the dawn means the prelude to another

long waking day of millions upon millions of years. When it is day break,

it is time for the jeeva to return to consciousness, & start with all his

kitten of buried experiences tied to his back. It is the signal for him to

don a fresh garment in the shape of a new body & march out of the father's

womb about his business as a wanderer (Samsarin) upon the great journey of

life & death. Weary with the load he has to carry, sick at heart with the

recollection of the past that knows no beginning the unreleased jeeva should

prepare himself, there being no other alternative to play his part in the

economy of animated nature.

 

When the night is drawing to a close, a chorus resounds the praise of the

Lord, set up by Lakshmi. The Veda hymns His greatness, praises His name &

sports & prays to Him to awake.

 

The Lord wills agian. I will multiply & sets the ball rolling. With Him,

will is effort, effort is action & action is accomplishment. His work

entails no loss of energy, no exertion at all.

 

As though a mere sport, He emerges out in four forms. First, He becomes

Vasudeva, then Sankarshana, then Pradyumna, & afterwards Aniruddha.

These roopas are usually mentioned in their reverse order as Aniruddha,

Pradyumna, Sankarshana & Vasudeva. This emerging out of the Lord in four

forms is known as Suddha Srishti.** Creation " Pure & unmixed " And this

happens as stated above even before the birth of universe. This is referred

to in the text as aNDhAt.h vahiH abhivyakta shuddha sR^iShTiH (passage 18)

 

**SUDDHA SRISHTI: Suddha srishti means the Lord's emerging out from His

Moola

roopa for the benefit of the jeevas, as though a mere play, entailing no

change whatsoever either, in His body senses or in His conscience.

 

The multiple forms of the Lord become manifest at the time of creation

itself & not separately at intervals. Though indistinguishable from one

another, these forms are known to be separate by the unique characteristic

feature of the Lord known as Shakti & Visesha. Thus, the Divine forms are

not separate from one another like jeevas which are intrinsically separate.

Though these forms have all become manifest at the time of creation, they

are understood as the first, second etc... from not according to the measure

of time but according to the sequence in which they manifested themselves to

Brahma the four faced.

 

shuddhasR^iShTi- Creation " Pure & unmixed " . And this happens, as stated

above, even before the birth of the universe. This is referred to in the

text as aNDAT.h vahiH abhivykta shuddha sR^iShTiH

 

shuddhasR^iShTirnAma- deha, indriya, antaH karaNAdeH IShadapi bikAra

abhAvepi, kevalaM lIvalaM lIlayaiva jagadupakArAya mUlarUpAt.h

bahirAgamanaMgoo

............... (janArdana bhTTIyavyA) tA ni I -6

 

 

contd........

 

 

 

shrImadrAghavendratIrtha gurvantargata shrI bhAratIramaNa

mukhyaprANAntargata sItApati shrI rAmachandra charaNAravindayoH samarpyate

shri kR^iShNArpanamasthu