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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