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     SrImate SrI ra'nga rAmAnuja mahA deSikAya namaH.
     SrI vishNu sahasra nAmam - phala Sruti - Part 4.


dyauH sa-candrArka nakshatrA kham diSo bhUh mahodadhiH    |
vAsudevasya vIryeNa vidhRtAni mahAtmanaH  ||   (14)

"The firmament, along with the moon, the Sun, the stars, the sky, the 
directions, Earth, the great sea ? are all supported by the valor of 
vAsudeva, the Supreme Lord".

Untold benefits have been mentioned in previous Sloka-s, including 
moksham, for those who chant the stotram with devotion etc.  SrI 
BhaTTar points out that there may be those who, because of their 
misfortune, may indulge in illogical reasoning, and doubt the above 
statements about the fruits.  He stresses that this view is 
incorrect, and there is nothing to doubt about the power and 
greatness of bhagavAn vishNu, as described in the current Slokam and 
the next few ? na ayam  phala artha vAdah Sa'nkyah nir-bhAgyaih ku-
tArkikaih bhagavat-prabhAvasya asambhAvya abhAvena ativAda apavAdayoh 
asambhavAt iti abhipriyan, tasya tam prabhAvam Aha.

SrI Sa'nkara has made the comment with regard to the purpose of this 
Sloka ? `dyauh sa-candrArka nakshatrA' ityAdinA stutyasya vAsudevasya 
mahAtmya kathanena uktAnAm phalAnAm prApti vacanam yathArtha kathanam 
na artha vAda iti darSayati ? By the verse `dyauH' etc., it is 
indicated that the effects of reciting this hymn as laid down, are 
literally true and not merely glorifying utterance or hyperbole.  

Note that both SrI Sa,nkara and SrI bhaTTar make similar comments for 
this Slokam ? rejecting the positions of non-believers.

A matter of grammatical interest is made here by SrI bhaTTar ? 
vidhRtAni nAnAli'ngAnAm "napumsakam a-napumsakena ekavat ca asya 
anyatarasyAm" (ashTAdhyAyI 1.2.69) - Words in different gender 
(firmament, moon, Sun, etc) occur in the Sloka.  VidhRtAni is a word 
in neuter gender that qualifies the words in different genders.  The 
grammatical rule stated says that the participle form of a neuter 
verb is put in the neuter gender when one verb qualifies several 
words in different genders, one of which is in neuter gender.  

Having thus stated that everything functions by the power of 
bhagavAn, next it is stated that He is also their Controller.    

sa-surAsura gandharvam sa-yakshoraga rAkshasam     |
jagad-vaSe vartatedam kRshNasya sa-carAcaram     ||     (15)

"This world along with all the sentient and non-sentient objects, 
with gods, asura-s, gandharva-s, as well as yaksha-s, serpents, and 
rAkshasa-s, is under the control of SrI kRshNa".

SrI bhaTTar notes that the joining of the words vartata and idam into 
the compound word `vatatedam' is Arsha prayogam (ancient usage);  
according to strict grammatical rule, the pATham should be `vartata 
idam', alternatively,  the pATham could be `avartata idam', 
meaning `this was'.  

SrI Sa'nkara does not provide a vyAkhyAnam for this Slokam 
separately.    
        
indriyANi mano buddhih sattvam tejo balam dhRtiH    }
        vAsudevAytmakAni AhuH kshetram kshetraj~na eva ca   ||        
(16)

"The sense-organs, mind, intellect, the quality of sttva, power 
strength, firmness, as well as the body and the individual soul ? all 
of them have vAsudeva as their AtmA or Inner Soul.  So it is stated 
(by the SAstra-s)".

vAsudevasya AtmakAni ? all of them are His bodies.   SrI BhaTTar 
comments that this state of all things being under the control of 
vAsudeva is particularized as the body-soul relationship between all 
objects and bhagavAn in this Sloka.  This relationship between the 
individual soul and the Supreme Soul as one of body-soul relationship 
is a key aspect of the viSishTAdvaita siddhAnta.  

SrI bhaTTar comments that in this Slokam, it is pointed out that all 
the tattva-s (Realities) are under the control of bhagavAn, as 
declared by the SAstra-s, which are themselves under the control of 
bhagavAn.  In the next Slokam, it is pointed out that all the SAstra-
s that declare the injunctions for the practice of rites etc., 
including AcAra that forms the basis of all rites, are also under His 
control.  In other words, tattva SAstra-s as well as anushThAna 
SAstra-s are under His control.

        sarvAgamAnAm AcArah prathamam parikalpyate   |
        AcAra prabhavo dharmo dharmasya prabhur-acyutah   ||   (17)

"Right conduct is the foremost discipline to be observed by all the 
scriptures.  Right conduct leads to a life of dharma, and bhagavAn 
acyuta is the Deity for all dharma-s" (and hence He is the Deity to 
be propitiated).  

This Slokam emphasizes that purity of the body as well as conduct is 
the most important of all observances as specified by all the SAstra-
s, and that acyuta is the Deity who is to be worshipped through this 
dharma and who will assist in this conduct. 

SrI bhaTTar has used the pATham `parikalpitah' in his vyAkhyAnam.  
Another version found in other published books is `parikalpate'.   
SrI bhaTTar's vyAkhyAnam is:  "sarva AgamAnAm ? sarva dharma 
pramANAnAm, prathamam parikalpitah ? prathama pratipAdya dharmah, 
AcArah ? SaucAdi |  tad-a'ngam Srauto dharmah iti  |  tasya ArAdhyah, 
phaladah, sahAyaSca acyutah iti  |".   

sarva AgamAnAm - Of all the SAstra-s that form the authority for 
dharma, righteous conduct,  AcArah ? purity of body etc., prathamam 
parikalpitah ? is the first dharma that is taught (i.e., it is the 
most important).  SrI v.v. rAmAnujan translates AcAra 
as `anushThAnam' ? observances or practices. AcAra prabhavo dharmah ? 
All the other dharma-s arise from AcAram as their base.  dharmasya 
prabhuh acyutah -  bhagavAn acyuta is the Lord of all dharma-s, (and 
hence the Deity to be propitiated by this dharma).   SrI bhaTTar's 
words are that He is the One to be worshiped through this dharma, He 
is the One who gives the benefits resulting from the worship, and He 
is the One who aids in this worship.  

SrI Sa,nkara's commentary for this Slokam is:  " sarvAgamAnAm AcArah 
iti anena avAntara vAkyena sarva dharmANAm AcAravatah eva adhikAra 
iti darSayati |" ? By this extra statement in this verse, it is 
indicated that only the one who has character can aspire to practice 
any of the dharma-s".   SrI rAdhAkRsNa SAstri notes that dharma is 
the set of rules that bhagavAn has dictated for the proper conduct of 
the world, and He Himself follows dharma in the conduct of this world.

AcArah denotes purity of body as well as conduct.  

-dAsan kRshNamAcAryan
(To be continued)



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