Brahman and its form

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Sri:

Sri Lakshminrusimha ParabrahmaNE namaha

Sri Lakshminrusimha divya pAdukA sEvaka SrIvaN-

SatakOpa SrI nArAyaNa yateendra mahAdESikAya namaha

 

Dear devotees,

namO nArAyaNa.

 

This short posting is on the distinction between the metaphysical

entity Brahman/God and the other metaphysical entity Suddha Sattva,

as established in ViSishtAdvaita. First of all, the nature of

Brahman has to be understood. Then, one has to understand the

appropriate names that can be designated for that Brahman. The most

important of the names turns out to be nArAyaNa, since it explains

a lot about Brahman and its relationship between all other

metaphysical entities which are sentient and non-sentient. Thus,

the word " nArAyaNa " as used in Upanishads and SrI VaishNava works

is not some " avatAra " of Brahman etc with a particular specific

form, but verily the all pervading Brahman, which is madeup of

jn~yAna and also has jn~yAna. Brahman takes up many forms and

there are specific names assigned to such forms taken by Brahman

ie. Brahman characterized by a specific form is also given a name.

For example, rAma, KrishNa, vAmana are all names of Brahman

associated with a particular form. nArAyaNa is also a name of a

sub-vyUha avatAra of Brahman. But, its also to be understood that,

these names verily denote the person who is " Brahman " . It is

Brahman, who is the person, and not its form. So, when one says

that krishNa is the Supreme Person, it refers to the Brahman only,

who is also called as nArAyaNa. KrishNa is svayam BhagavAn

ie.KrishNa is indeed the Brahman itself having taken a particular

form.

 

 

Brahman's divyAtma swaroopam is mainly characterized by satyatvam

(being eternal / no change ie. avikAra), jn~yAnatvam (made of

jn~yAna), anantatvam ( vibhu ie. not restrcted by time, place

and objects), aanandatvam (bliss) and amalatvam (sinless, pure).

This is the dharmi(ie.substratum) of the dharmabhUta jn~yAna (dbj)

ie. Brahman has dbj. It is through dbj that Brahman becomes a

knower of other things ie. Brahman has " knowledge " (dbj). The

different states of this dbj represents different kalyANa guNAs of

Brahman. Brahman also has an eternal divine body at SrI VaikUNTham

and He is called a Para-vAsudEva. This divine body and as well as

SrI VaikUNTham is made up of " Suddha Sattvam " (SS). SS is madeup

of jn~yAna and thus is non-material in nature. Thus, Brahman's

body is non-material and is transcendental. But, SS does not

posses dbj ie. it is an achEtana (non-sentient), while Brahman

is a sentient (has dbj). Also, SS can undergo modifications as

plant, flowing river, buildings etc as seen in SrI VaikUNTham

and these are due to the wishes of Brahman. But Brahman (ie.

divyAtma swaroopam also called as " swaroopa jn~yAnam " ) is avikAra

ie.changeless. There are many places in Upanishads which explain

this divyAtma swaroopam, which is verily the Brahman. But,

Brahman has desires/wishes to create, enjoy with devotees,

control all the living entities according to their karma etc.

This doesn't violate the Upanishadic passages declaring Brahman

to be changeless since these things are due to the change of

states of the dbj possesed by the Brahman and there is no change

in its aatma swaroopa. Infact, dEvaki also glorifies Lord as

" avikAra " in the very first verse of her stuti (in SB) as she

saw Lord appearing in front of her in the jail. But, Lord changed

His form into that of a baby and the body grew the way human body

grows. If one thinks that Brahman's body is verily Brahman, then

it will violate all those passages which refer to Brahman as

" avikAra " (changeless).

 

In trivikrama avatAra, Lord beautifully expands His divine body

and this is not a change (vikAra) in His swaroopa. But, the

SS body He posseses changes accordingly.

 

Similarly, jIvAtma as such is also avikAra implying that its

aatma swaroopa (which is jn~yAnanda and aNu) is changeless.

All the experience of pain and pleasure, thinking of various

issues etc by the jIvAtma is due to the change of states and

contraction / expansion of the dbj it posseses. dbj is

jn~yAnamaya ie. it is a jn~yAna, and it is achEtana. Thus,

while jIvAtma as such (ie. swaroopa jn~yAna) is changeless,

only its dbj changes.

 

By the way, these things have nothing to do with mAyAvAda,

of advaita, in which all else other than " attributeless jn~yAna "

is illusory ultimately.

 

Please also go through the posting " NArAyaNa and His thirumEni "

in the archives for supplimentry information.

 

adiyEn rAmAnuja dAsan,

anantapadmanAbhan.

krishNArpaNam.

 

 

 

adiyEn rAmAnuja dAsan,

anantapadmanAbhan.

krishNArpaNam.