SaraNaagati gadhyam :1950 Sriman Bhaashyam's release of Sri VishitAdhvaita PracharaNi sabha , Madras : Part V

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SrI:

 

 

 

 

 

 

 

 

 

Dear Bhagavad RaamAnuja SampradhAyins:

 

The remaining guNams to study are :

 

(1) Satya kAmatvam

(2) Satya sankalpatvam

(3) Krutitvam

(4) Krutajn~athai

(5) Arthikalpatvam

(6) Aapathsakhatvam

 

1and 2: Satya kAmatvam/Satya Sankalpam : EmperumAn's sotthu ( wealth/VibhUthi) are of two kinds : nitya and Leelaa VibhUthi.

 

Satya Kaamatvam is made up of two words : Satya and Kaamam ( KaamyantE iti Kaama:). That which is desired is Kaamam . In this case , the Kaamam is for nitya-satya vibhUthi (i-e) Sri VaikunTham , which never undergoes any change. There is no Srushti or PraLayam there.It is nityam. Both Sriman NarAyaNan and the nitya/Mukta Jeevans enjoy all the BhOgams at the same level.

 

In Bahuvreehi SamAsam , Satya Kaama:

is understood as Sriman NaarAyaNan

Himself ( Satya: Kaama: Yasya Sa:). If one wants to refer to GuNam of the Bhagavaan alone , then Srimath Azhagiya Singar points out that one has to explain it with Karma dhAraya SamAsam .

Srimath Azhagiya Singar points out further that SrutaprakAsAcchAryar chose to explain the Satya Kaama nAmam by adopting the route of Bahuvreehi samAsam , where the owner of the nitya VibhUthi ( EmperumAn) is

referred to instead of the nitya VibhUthi itself .Without going into the fine poits of SaastrArthams,we can

remember Satya Kaama is the Lord under whose control is the Nitya and LeelA VibhUthis.

 

Other definitions for Satya Kaama and Satya Sankalpa are :

 

" ASritha samrakshaNa vishayO manORatha: kaama: , sa: apratihatO bhavateeti Satya Kaama:"

 

EmperumAn's kaamam( desire) to protect the jeevans this way or that way is Satya Kaamam .

 

BhagavAn's unfailing Sankalpam to protect the world and its beings is satyam . It will never fail . The sankalpam to incarnate as Rama

-KrishNa-NrusimhAdhis is satyam. Hence,He is Satya Sankalpan:

 

tath-rakshaNAya dEva-manushyaatyavatAra sankalpO manOratha: , sa: apratihathO bhavateeti Satya Sankalpa:

 

3 and 4: Krutitvam & Krutajn~atvam:

 

SruthaprakAsAcchArya defines krutitva GuNam as :

 

AaSrita kArya pooraNanEna krutArtvam-krutitvam .

 

He becomes KrutArtan by blessing His

AasritALs with what they seek from Him and goes beyond in showering them with additional MangaLams .He considers the completion of such Kaaryams for His bhAgavathAs as His own gain ( laabham).

A classic example is the coronation of

VibhIshaNan even before RaavaNa Vadham at Sethukkarai and later repeating it again at Lankaa after the death of RaavaNan.Raaman became free from worries and was also very happy after the coronation at Lankaa and considered Himself as "Kruta KrutyaN":

 

Abhishichya cha LankaayAm

RaakshasEndhram VibheeshaNam

Kruta krutyastadhaa Raama:

Vijwara: pramumOdha ha

 

After the Lankaa coronation became Vijwaran( care free) and before He was Sajwaran ( worrysome). He became joyous also after that event(PramOdha:).

 

GeetAchAryan reveals to Arjuna that He does not need to engage in Karma-

anushtAnam and yet He engages in them for lOka kshEmam and to set an example for the people of the world to engage in the karmaas orederd by His sAstrams.This is another kind of Krititvam that leads one to perform Prapatti at the sacred feet of the Lord as a MokshOpAyam.

 

4) Krutajn~atvam/Krutajn~ataa

 

Krutam JaanAti iti krutajn~a: One who understands what has been performed on his behalf by another is Krutajn~ai.

 

In the case of BhagavAn , the definition is "krutam yEva jaanAti". Lord only remembers/knows what was done by His devotee earlier and not what he will do later.Our Lord does not tarry to give Phalan until He checks out to see what else the devotee is going to do in future. In this context , SrutaprakASAcchAr defines Krutajn~a: as : " krutamEva JaanAti , na tu karishyamANaamSam akrutam iti Krutajn~a:"

 

AchAryar expands this definition to include additional tattvams: " yadhvaa

svalpamapi AaSritai: yath saadhu krutam tadhEva jAnAti,AaSrita-krutam dhOsham

svakrutam SrEyasccha na samrati iti Krutajn~a:".

 

He only looks at even the smallest of the kaimkaryams done by His AaSritan and does not look at any blemishes that may be there . Our Lord will never forgets even the littlelest of the upakArams and

does not think of any pratyupakAram that He extended.He will never forget the Prapatti done by the Jeevans and will have enduring Krutajn~atai about that act . The Chillarai rahsya grantam of "Anjali Vaibhavam " based on the 28th slOkam of StOtra Ratnam of Swamy AlavanthAr is a salutation to the guNam of Krutajn~atai of the Lord.

Anjali MudhrA's power to make the Lord indebted to the Prapannan is outlined in great detail by Swami Desikan in this chillarai rahasyam ( 9th ebook in the Ahobilavalli series:

http://www.ahobilavalli.org)

 

Arthikalpakan: Until now , the GuNams of EmperumAn were described . Now two

naamAs of the Lord are saluted to bring out His adhbhuta guNams.One such salutation is Arthikalpakan and the other is Aapatsakan .

 

Arthikalpaka ! This is a sambhOdhanam.

The word Arthi refers to those who are the suffering Yaachakaas . Kalpakam refers to the divine Kalpaka Vruksham.

Our Lord is the boon granting kalpaka tree to those who suffer and seek the boons to alleviate their sufferings.He is the "arthinAm kalpaka:". The other definition given by our PoorvAchAryAs is :" arthee chAsou Kalpakasccha".

Besides being a Kalpaka Vruksham in granting the boons , Our Lord Himself becomes " a Yaachaka"or arthee and asks the suffering people to come to Him and recieve even one boon from Him. PeriyavAcchAn PiLLai states it this way

remembering Swamy NammAzhwAr's words : Sakala phala pradhanAna Unnayum taruhira Nee , " yennaiyAkki yenakkE Tannait-tanta KaRpakam" yennak-kadavatiRE".

 

The Kalpaka Vruksham in the form of the Lord is quite different from the traditional dEva lOka vruksham . Four unique features of the Lord as a Kalpaka Vruksham are: (1) It creates arthees or YaachakAs (2) It accepts and welcomes them (3) It will not only give all they seek but it will go beyond and give itself to the Yaachakan as a delectable gift to enjoy (4) It will be a Parama BhOgya vasthu compared to the dEva lOka tree , which will be just " narampum naarum ( barks and branches) ".

 

Aapatsakhan : AchArya RaamAnuja hails the Lord of Srirangam as "Aapatsakhan". During times of danger for His bhakthAs

He rushes to their side to help. When

GajEndhran , PrahlAdhan and Drowpati experienced extreme danger , He rushed to their help . The vigraham for this namaskaraNam is : "Aapadhi sakhivath Rakshaka: iti Aapatsakhan". Our Lord is Omniscinet( Sarvajn~an) and Omnipotent (Sarva Saktan ) and He comes as a friend to our help in times of danger when we cry out for Him for protection.

He does this to create Mahaa ViswAsam among those , who performed Prapatti to Him .

 

MahaarNava: The Fourth ChUrNikai concludes with the words : asankhyEya KalyANa GuNa gaNouga MahArNava".

Our Lord is the mighty and limitless Ocean ( MahArNavan) , where all auspicous qualities have their abode ."Virtues and guNams have no permanent value unless they seek abode in BhagavAn; indeed, without such refuge, they have no value .

 

In the next ChUrNikai ( the Fifth) , AchArya RaamAnuja focuses on the divine ornaments of Lord RanganAtha.

( To Be Continued)

 

adiyEn SrI RaamAnuja DhAsan , Oppiliappan Koil VaradAchAri Sadagopan