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Oppiliappan List Archive: Message 00138 Feb 2005

 
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SrI:

Dear BhakthAs:

SlOkam 37 :
************
viswasya viswa-vidha-kaaraNam Achyutha !Thvam
      kaaryam tadh-yEtadh-akhilam chidhachith-svaroopam
Thvam nirvikAra ithi vEdha-sirassu ghOshO
      nisseemamEva Tava darsayathi Isithruthvam

(Meaning) : Oh Achyutha( One who does not let down those who sought
protection slip away from Him ) ! You are indeed the various reasons
( KaaraNams ) for all ( Thvam Viswasya viswa-vidha kAraNam).
All the sentients and insentients of this universe are under
your control ( Chidhachith svaroopam tadh yEthath akhilam
Tava Kaaryam ). You do not undergo any changes ( Thvam nirvikAra: ).
This nirvikAra svaroopam and celebration of it in loud voice by
the Upanishads is a demonstration of Your Supreme Lordship
over every thing in this universe ( Thvam nirvikAra ithi vEda-sirassu
ghOsha: Tava yEva nissemam darsayathi).

(Comments) : This slOkam was constructed to refute the views of
strict logicians , Paasupatha Matha anusAris and the followers of
Bhaaskara Matham . They hold the view that the Supreme Being
undergoes VikArams ( changes/Brahma svaroopa pariNAmams).
Vedam and their siras bhAgam , the Upanishads instruct us that
BhagavAn , the Sarva charAcharAthma is nirvikAran (Changeless):
" nishkalam nishkriyam Saantham niravadhyam niranjanam".
The Upanishads state that for the indwelling ParamAthmA ,
there are no changes. When a child becomes adult , the changes
(Kaaryathvam) are in the body and not in the Aathmaa.

NimithOpAdhana kaaraNams are distinct from each other .
When a pot is created by a potter  , the clay , the stick to shape
it and the wheel to rotate the pot in formation are needed to
complete the construction of the pot . These are the three kinds
of kaaraNams. The clay is known as the UpAdhAna KaaraNam .
The stick and the wheeel ( DhaNda -chakram) are known as
the SahakAri KaaraNam. The man who makes the pot ( the Potter/
Kuyavan) is recognized as Nimittha KaaraNam . Mola Prakruthi
out of which the world is made , the ChEthanAchEthanams and
the Lord who  creates the world are different from one another.
It is impossible therefore for the Lord (Nimithan)to transform into
UpAdhAnam and undego the vikArams such as pot as per this view.
Therefore , we conclude that  NimitthOpadhAna KaaraNams are
quite different from each other is the correct view  as advocated
by VisishtAdhvaitham.

SlOkam 38:
***************
kim saadhana: ? kva nivasan? kim upAdhadhAna: ?
   kasmai phalAya srujathi Isa idham samastham ?
idhyAdhi anishtitha kutarkamatarkayantha:
   Thvadh vaibhavam sruthividhO vidhu: apratarkyam

(Meaning ): KurEsar poses a rhetorical question here :
Oh SarvEswaraa ! What phalans You have in mind
when You create all these chEtanams and achEtanams
from Moola Prakruthy and what instruments do you use
and where do You stay , while You engage in Jagath Srushti ?
The answer is ofcourse that You do not anticipate any phalans
for Your leelai of Srushti and yet people with distorted logic
(Kutarkis) venture to attribute all kinds of reasonings for your
engagement in the creation of the world.  Those who are experts in
the VedAs however understand that Your glories and reasonings are
beyond our ken  .

(Comments) : BhagavAn is known as avAptha Samastha Kaamaan
or one who has gained all desires and is not in want of anything. There is
nothing He has to do in all the three worlds to gain phalans .Swamy
AlavanthAr in Iswara Siddhi therfore asks : AathmakAmasya Kaa Spruhaa?
Where is the urge for one who has every thing ( Iswaryam) to seek more?
He does not need any instruments to create all beings from Moola Prakruthi .
He is Sarva Sakthan. He does not stay at one place or seek any aadhAram
to stay put to create since He is again all powerful.If He becomes upAdhAna
KaaraNam (Moola prakruthi) , then He will have to undergo VikArams (changes)
and that is against the Vedic revelations.

The answer to the first question is:  What is the help/instruments that You
use to create .  He creates with the help of His KaaruNya GuNam
and Sri Devi . He does not need any limbs (accesories /saadhanams)
to create the Universe and its beings  , since Upanishads state that
He sees without eyes , He hears without ears and he moves without legs
and grabs without hands ( pasyath achakshu: , sa sruNOthy akarNa: ,
apaaNI-PaadhO javanO gruheethaa ). This is Brahma LakshaNam
and He is established in His own vaibhavam (svE mahimna: prathishtitha: ) .

The answer to the next question on where He stays , while He creates ,
He is SvAdhaaran or rooted in Himself and therefore , He does not need
any aadhAram to stay still to create. He can create without staying put
in one particualr location . The answer to the third question on the
UpAdhAna vasthu for creation is that He has adhbhutha /Vichithra sakthi
and uses His power of volition (nija sankalpam ) to create the universe out
of
Moola Prakruthi. The answer for the fourth question on what Phalan or
PrayOjanam that he expects in Srushti vyApAram is: He creates the Universe
and its beings , gives them senses , indhriyams , Saasthrams to follow and
hopes that they( the jeevans ) will attain sadhgathi . Brahma Soothram :
" lOkavatthu leelA Kaivalyam " also answers this question . Brahman
possesses special inherent power by means of which it can evolve
itself into the universe without affecting its svaroopam . Brahman enters
into the created objects (anupravEsam) along with the Jeevan to give
them names and forms ( naama-roopa vyAkaraNa) .

SlOkam 39 :
*************
Yath samvrutham dasaguNOtthara saptha-tatthvai:
    aNDam chathurdasa-jagadh bhavadhAthru-dhAma
aNDAni tath susadhrusAni parassathAni
    kreeDAvidhEs-Tava paricchadhathAm agacchan

(Meaning ) : The BrahmANDam , the abode of Brahma dEvan , Haran ,
Indhran  et al has 7 lower and 7 upper lOkams surrounded by the seven
tatthvams( Earth/PruTvee  , Water/Appu  , tEjas , Vaayu , AakAsam ,
ahnakAram and Mahath ) . There are hundreds of aNDams that
are in unison with the BrahmANDam and they reach the stage of
being Your sport ( Leela ) .

(Comments) : The 14 worlds belonging to the BrahmANDam subject
to the Srushti of Brahma Devan is referred to here . There are other
ANdams that are outside this BrahmANDam , which BrahmA or Sivan
et al do not know about . All of them together are serving as the Lord's
LeelA VibhUthi (Sportive Iswaryams). There was a question in the 38th
slOkam (Kasmai phalAya srujatheesa idham samastham) : For what
phalan do you create all these 14 lOkams ? . The answer is given in
this slOkam : " kreeDavidhEs-Tava paricchadhatAm agacchan " .
These activities indeed are all for Your pleasurable sport is
the answer .

SlOkam 40
************
icchAvihAravidhayE vihithAnyamooni
   syAth Thvadh VibhUthi lavalEsa-kalAyudhamsa:
yaa yai jAthu pariNAma-padhAspadham Saa
    kAlAthikA Tava ParA mahathee VibhUthi :

(Meaning ): Oh Lord ! All the LeelA VibhUthi ( the 14 lOkams& the other
anDams created by You for Your sport are a speck of Your entire Iswaryam
( Ubhaya VibhUthi consisting of Leela and Nithya VibhUthis) .
Your Nithya VibhUthi (Sri Vaikuntam) never undergoes any change.
It is gigantic compared to the LeelA VibhUthi (BrahmANDam ) and
has won over Kaalam ( Time) .

(Comments) : Arjuna experienced the vastness of the Nithya VibhUthi
when he had the bhAgyam of witnessing the Lord's Viswaroopam .
Sage ParAsarar explained that the LeelA VibhUthi is like an atom
compared to the Meru Mountain of Nithya VibhUthi . The LeelA VibhUthi
(BrahmANDam and other similar aNDams) is a result of the KarmAs of
Jeevan and came into being thru Bhagavath Sankalpam . They change into
sareeram and Indhriyam and undergo changes .They also are subject to
the power of Time ( Kaalam).

Nithya VibhUthi on the otherhand is not affected by Kaalam , Karmam
and other pariNAmams( Changes). It is eternal ( Nithyam) . The entire
assembly of BrahmANDam and other aNDams of LeelA VibhUthi is one
fourth in size compared to the vastness of Nithya VibhUthi ( PaadhOasya
visvA
bhUthAni thripAdhasya amrutham dhivi). Nithya VibhUthi is immeasaurable
hence compared to LeelA VinhUthi. The river Viraja forms the boundary
between the two VibhUthis.This Nithya VibhUthi is saluted in this SLOkam of
Vaikunta Sthavam by as : " Paraa Mahathee VibhUthi " following the Veda
Manthrams ( Tadh VishNO; Paramam Padham and HiraNmayE ParE lOkE
virajam Brahma nishkaLam ).

Swamy KurEsar ThiruvadigaLE SaraNam ,
Daasan , Oppiliappan KOil VaradAchAri Sadagopan



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