|
|||||||
|
|
|
|||||
|
|
|||||||
|
|||||||
|
|
|
|||||
|
|
|||||||
Vedartha Sangraha has two parts of which the first part
is called "Mathaantara
Khandana" and the second part is "Swa Matha Vistaara".
In the first part,
Bhagavat Ramanuja refutes and rejects the Advaita matha
of Adi Sankara, the
Beda-Abheda matha of Bhaskara and that of Yadava Prakasa.
In the second part,
the preceptor in detail explains and establishes Visistadvaita
Shree Vaishnava
philosophy and practice. It is established in this grantham
beyond doubt that
the Veda's purport is only Visistadvaita Shree Vaishnavam
and nothing other
than that.
Sruta Prakashikacharya (Shree Sudarsana Suri) has commented
on this work of
Bhagavat Ramanuja and it is known as Tatparya Deepika
- Sruta Pradeepika.
In the beginning of this grantham, Bhagavat Ramanuja has
composed two Mangala
Slokams (Verses) of which the first one is not only in
the form of worshiping
the Paramaatman Vishnu, but also is in the form of essence
of the second part
of this grantha. Similarly, the second Mangala Sloka
is not only in the form
of saluting his preceptor (Bhagavat Yamunacharya) but
also is in the form of
essence of the first part of this grantha. Mangala Slokas
are found in the
works of our Aacharyas for two reasons - first reason
being, worshiping
Bhagavan makes the grantham to be successfully completed
without obstacles and
the second reason being, worshiping Aacharyas (preceptors)
makes us to get the
knowledge fully as imparted by the grantha. Let us first
comprehend the
mangala slokas as follows:
==================================================
The First Mangala Sloka Of Vedaartha Sangraha:
==================================================
"Asesha Chitachit Vastu Seshine Sesha Saayine |
Nirmalaananta Kalyaana Nidhaye Vishnave Namaha ||"
==================================================
This is the essence of our Visistadvaita Shree Vaishnava
philosophy and
practice. The Tatva-Hita-Purusharthas are beautifully
conveyed by this verse.
"Chit" denotes the sentient soul - jeevaatman. The Jeevaatman
is identified as
finite (aNu), sentient (Jgnyaana), unchanging (Satya),
blissful (Aananda)
nature-reality (Swaroopa). He is thus knowledge-self
and also has a knowledge
(Dharma Bhootha Jgnyaana) as his inseparable attribute.
He is Swayam-prakasa
meaning knows himself ie., his individuality as he is
Jgnyaana swaroopa. He
knows other things using his Dharma Bhoota Jgnyaana.
Baddha (bound by karma in
material world), Muktha (liberated from karma and hence
from material world)
and Nitya (eternally and ever free from karma) are the
three types of Chit.
The Chit is eternal and is imperishable.
"Achit" denotes the insentient matter. Its nature is to
change from one form
to another. It neither knows itself nor anything. Trigunya
(matter having
Satva, Rajas and Tamas), Satva Soonya (Time which is
devoid of Satva) and
Sudha Satva (matter having pure Satva without rajas and
tamas) are the three
types of Achit.
"Asesha" denotes that there are innumerable Jeevaatmans.
It applies for both
Chit and Achit. Upto this, it is clear that chit and
achit are different
entities. "Asesha Chitachit Vastu Seshine" means that
the Brahman has all the
chit and achit entities as his property. The term "Vastu"
brings out the truth
that these chit and achit entities are real and not falsehood/illusion.
This
makes it clear that the Brahman is different from all
chit and achit entities
and therefore the Brahman is "Purushotthaman" as "Seshe"
denotes clearly that
Brahman is the lord/owner of all chit and achit entities.
"Sesha Saayine" denotes that the Brahman reclines on the
divine bed, which is
the coil of Adi Sesha - divine serpent. This further
implicitly denotes that
the Brahman has divine form, divine abode, divine consort
Shree, Bho and Nila
and all the divine royal things signifying his unparalleled
and unsurpassed
supremacy.
Therefore the part of the verse "Asesha Chitachit Vastu
Seshine Sesha Saayine"
brings out the meaning that the Brahman has "Ubhaya Vibhuthi"
as his property.
"Ubhaya" means "Twin" and Vibhuthi means property. They
are the Leela Vibhuthi
(the material worlds (from Chaturmuka Brahmaa's Satya
Loka to microorganisms)
which are created sustained and destroyed by Brahman
as his sport (leela) and
exists for his Leela rasa) and the Nitya Vibhuthi which
is the transcendental
divine world called Shree Vaikunta Paramapadam. This
part of the verse
therefore implicitly brings out the Pradhaana Pratitantram
(key point) of
Visistadvaita, which is the sareera-aatma bhaava relation
between the all chit
- achit entities and Brahman. As the Brahman supports,
controls and owns all
chitachit entities he is the soul of all chitachit entities.
As all the
chitachit entities are supported, controlled and owned
by Brahman and exist
for the purpose of Brahman as inseparable attribute of
Brahman, all the
chitachit entities are Brahman's body.
Nirmalaananta Kalyaana Nidhaye brings out the Ubhyalingam
- the two
identifications of Brahman. As follows: "Nirmala" brings
out "Akila Heya
Pratyaneekatvam" meaning "the Brahman is pure untouched
by all the impurities
of the universe though he is present inside and outside
everything. He is
"Aatma" soul of the universe called "Antaryaami" - meaning
"He who controls
everything by being present inside everything". "Ananta
Kalyaana Nidhaye"
brings out "Ananta Kalyaana Gunaakaratvam" meaning "the
Brahman is infinite
with infinite divine/auspicious attributes like power,
strength, lordship,
firmness, knowledge, resplendence which are beyond the
reach of our mind,
sense organs and words. These attributes bring out his
"Paratvam" "ultimate
supremacy". His attributes/qualities like divine mercy
brings out his
"Sowlabhyam" "Easily available" nature.
"Vishnave" clearly points out that the Brahman is Lakshmi
Pathi (Lord of Shree
Lakshmi) who pervades everything everywhere. Vishnu (Shreeman
Narayanan) is
the Brahman. His omnipresence is conveyed by this name.
To summarise the Iswara Tatva concept, please note the
following points:
The Brahman (God - Iswara) is Shreeman Naaraayanan (Vishnu)
who is
. Lord of Goddess Lakshmi (Shree)
. Unchanging, knowledge-self, infinite, blissful, and
absolute pure nature
. The material cause and instrumental cause of the universe
(all sentient
souls and insentient matter)
. Having the material worlds (universe) and transcendental
world as his
body and He being the soul
. Having divine transcendental body (in five modes -
Para, Vyuha, Vibhava,
Anaryaami Haarda Roopa and Archa)
. Untouched by all impurities of the universe
. Having infinite divine attributes
. Having as his sport, creation, sustenance, and destruction
of all
material worlds.
Up to this Visistadvaita Tatvam (reality) was outlined.
"Namaha" is not in the meaning of just saluting Lord Vishnu.
It conveys the
"Hitam and Purushaartham" implicitly. Hitam is means
to attain liberation. The
term "namaha" conveys meaning up to Saranaagathi at the
lotus feet of Shree
Vishnu, which is total surrender. Similarly Bhakthi is
also to be understood
to have been conveyed here implicitly.
"Namaha" with the names of Vishnu used here also implicitly
conveys the
"Purushaartham" (goal, result) which is eternal service
at the lotus feet of
Lord Vishnu and eternally experiencing the Lord in Shree
Vaikunta
Paramapadam.
Thus the first Mangala Slokam in Vedaartha Sangraha is
not only in the form of
worshiping the Paramaatman Vishnu, but also is in the
form of essence of the
second part of this grantha which is "Swa Matha Vistaara:".
| Next | Preface | TOP |