Part 4-SwAmi SrI DESika Prabandam - artha panchakam

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Part 4 - SwAmi SrI DESika Prabandam - " artha panchakam "

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SrImAn vEnkata nAthArya: kavitArkika kEsarI |

VedAnthAchArya varyOmE sannidhaththAm sadA hrudi ||

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rAmAnuja dayA pAtram jgnyAna vairAgya bhUshaNam |

SrImath vEnkata nAthAryam vandE vEdAntha dESikam ||

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SrImathE vEdAntha mahA dESikAya nama:

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In the previous posting, we enjoyed the first two pAsurams of

SrI DESika Prabandam - " artha panchakam " and had the anubhavam

of PrApya-swarUpam. Let us summarize the points as follows:

 

The prApya-swarUpam is to be known as " LakshmI-sahAyamAi,

aparimitha-jgnyAnAnandamAi, hEya-prathyanIkamAi,

jgnyAna-SakthyAdiyanantha-mangaLa-guNa-viSishtamAi,

divya-mangaLa-vigrahOpEthamAi,

sarIra-bhUtha-vibhUthi-dwaya-yukthamAi,

jagath-srushtiyAdi-vyApAra-lIlanAi koNdu

prApyamAna brahmaththai… " (artha-panchakAdhikAram, SrImath

Rahasya-traya-sAram). That is, the prApya-swarUpam is

SrIman NArAyaNa: who is eternal unchanging sentient

infinite blissful absolute pure supreme self, who is

different from all the sentient (chit-jIvAtman) and

insentient (achit) entities. SrIman NArAyaNa: is untouched

by all impurities, having infinite divine/auspicious qualities

like power, strength, lordship, dynamism, knowledge, brilliance.

While these qualities denote His unparalleled and unsurpassed

supremacy, His qualities like infinite mercy, love denote

His easily approachable nature. SrIman NArAyaNa: has divine

(subhAsraya) form, which is told in the SAstra as para, vyUha,

vibhava, antaryAmi-rUpa (hArda) and archa. The ubhaya-vibhUthi

(the nitya-vibhUthi-SrI Vaikuntam-divine-world and the

lIla-vibhUthi-material-worlds-from-chaturmuka-brahmA-to-micro-organisms) is

the sarIram (body) of SrIman NArAyaNa: and SrIman NArAyaNa:

is the soul (Aathma). Swamy in PradAna-prathi-tantrAdikAram

of SrImath Rahasya-traya-sAram conveys this as follows:

" idil, Iswaranukku SarIrithvamAvadu - chEtha-achEthanangaLai

patRa niyamEna dhArakanumAi, niyanthAvumAi, SeshiyumAirukkai.

ChEtha-achEthanangaLukku SarIrathvamAvadu, niyamEna Iswaranai

patRa, dhAryamumAi, niyAmyamumAi, SeshamumAna dravyamAi irukkai… " .

SrIman NArAyaNa: is the supporter, controller and owner of all

the sentient (chit) and insentient (achit) entities. All the

sentient (chit-jIvAtman) and insentient (achit) entities are

supported,controlled and owned by SrIman NArAyaNa: eternally

and inseparably. Because of this, SrIman NArAyaNa: is the soul

and all the sentient (chit-jIvAtman) and insentient (achit)

entities are his body. All the sentient (chit-jIvAtman) and

insentient (achit) entities are " apruthak-sidhda-viSeshaNam "

of SrIman NArAyaNa:, that is, all the sentient (chit-jIvAtman)

and insentient (achit) entities are inseparable attribute of

SrIman NArAyaNa:. This states that all the sentient (chit-jIvAtman)

and insentient (achit) entities do not have independent nature,

continuance of existence and actions. They are all dependent

on SrIman NArAyaNa:

(swAdhIna-trividha-chEtha-achEtha-swarUpa-sthiti-pravruthi-bhEdam)

Bhagavath Ramanuja defines the same as " yasya chEthanasya yath

dravyam sarvAthmanA swArthE niyanthum dhArayithum cha Sakyam,

thath Seshataika swarUpam cha thath tasya SarIram " and

" ayamEva cha Aathma-SarIra-bhAva: pruthak sidhdi anarha

AadhAra-Aadheya-bhAva:, niyantru-niyAmya-bhAva: SEsha-Seshi

bhAvascha | sarvAthmanA AadhArathayA, niyantruthayA, SeshithayA

cha AapnOthi-ithi-Aathma; sarvAthmanA AadhEyathayA, niyAmyathayA,

SeshathayA cha apruthak sidhda prakArathvAth apruthak sidhdam

AakAra: SarIram EvamEva hi jIvAthmana: swaSarIra-sambandha:

EvamEva paramAthmana: sarva-SarIrathvEna sarva-Sabda-vAchyathvam "

 

Let me explain this as follows:

 

The first lakshaNam (characteristic) for this SarIra-Aathma-bhAva

is " pruthak sidhdi anarha AadhAra-AadhEya-bhAvam " . The Aathma is

a sentient entity that supports the other entity (whether sentient

or insentient). The other entity that is supported is called SarIram.

The independent nature and independent continuance of existence of

SarIram are ruled out.

 

The second lakshaNam (characteristic) for this SarIra-Aathma-bhAva

is " pruthak sidhdi anarha niyanthru-niyAmya-bhAvam " . The Aathma is

a sentient entity that controls the other entity (whether sentient

or insentient). The other entity that is controlled is called

SarIram. The independent nature, independent continuance of

existence of SarIram and independent actions of SarIram are

ruled out.

 

The third lakshaNam (characteristic) for this SarIra-Aathma-bhAva

is " pruthak sidhdi anarha Sesha-SEshi-bhAvam " . The Aathma is a

sentient entity that owns, enjoys and has the other entity

(whether sentient or insentient) for its purpose. The other entity

that is owned enjoyed and exists for the purpose of Aathma is

called SarIram. The independent nature, continuance of existence

of SarIram and actions of SarIram are ruled out.

 

" Aathma " is derived as " AapnOthi ithi Aathma " - meaning, " Aathma

is that which pervades " . Aathma, being sentient, pervades the

SarIram by his nature of being supporter, controller and owner.

 

" SarIram " is that which is supported, controlled and owned by the

Aathma and exists for the Aathma eternally and is inseparable

attribute of Aatma. Aathma and SarIram are related like this but

are clearly different from one another.

 

The ubhaya-vibhUthi (the nitya-vibhUthi-SrI Vaikuntam-divine-world and the

lIla-vibhUthi-material-worlds-from-chaturmuka-brahmA-to-micro-organisms) is

the sarIram (body) of SrIman NArAyaNa: and SrIman NArAyaNa: is

the soul (Aatma).

 

Thus the SarIra-Aathma-bhAvam (body-soul-relationship) has to be

understood between the universe and the Brahman SrIman NArAyaNa:

 

The naiyAyikA-matham has defined the SarIram as

" ChEshta-indriya-Aasraya: SarIram " . This definition is

improper and is rejected by SAstra.

 

SrIman NArAyaNa: is having as his sport, the creation,

sustaining and destroying of the lIlA-vibhUthi. He gets the

lIla-rasam by this sport. SrIman NArAyaNa: is the only

jagath-kAraNam (upAdAna and nimiththa kAraNam). He enjoys and

gets the Bhoga-rasam in the nitya-vibhUthi. SrIman NArAyaNa: is

the prApya and prApaka.

 

SrIman NArAyaNa: grants all the four purushArthas for those who

surrender to His lotus feet. SrIman NArAyaNa: is worshiped by

all the yagnyAs, varNAsrama-dharmAnushtAnams etc., prescribed

in the Veda. SrIman NArAyaNa: is known through the Veda as the

one and only God. The tatva is divya-dampathi (SrI and NArAyaNa),

hita (sidhdOpAya) is SaraNya-dampathi (SrI and NArAyaNa) and

purushArha is eternal service to SEshi-dampathi (SrI and NArAyaNa).

 

The above points are condensed in nyAya-sidhdAnjnam in the

beginning of its section " Iswara-parichchEda: " as follows:

 

" atha IswaraS-chinthyathE | sarvEswarathvam, vyApakathvE sathi

chEthanathvam, sarva-Seshithvam, sarva-karma-samArAdhyathvam,

sarva-p(f)ala-pradathvam, sarvAdhArathvam, sarva-kAryOpAdakathvam,

swa-jgnyAna-swEthara-samasta-dravya-SarIrakathvam,

swathas-sathya-sankalpathvAdikancha Iswara-lakshaNam " .

 

Thus the prApya-swarUpam is to be known in brief. I will elaborate

these points further when portions of nyAya-sidhdAnjanam are taken

up at a later stage. We will now proceed to take up the next

pAsuram for discussion in SwAmi DESika prabandam " artha-panchakam " .

 

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To be continued…

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kavitArkika-simhAya kalyANa guNa SAlinE |

SrImathE VEnkatESAya VEdAntha guravE nama: ||

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Thanks & Regards

M.S.HARI Ramanuja Daasan.

 

 

 

 

 

 

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