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SriRangaSri List Archive: Message 00028 Jun 2005

 
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               Sriman nArAyanAya namaha
               Sri krishnAya namaha
               Srimathe rAmAnujAya namaha
               Sri vedAntadesikAya namaha

It looks like we can provide more explanation of the Sriman nArAyana 
vs. Sri Krishna and the associated concepts from Sri Vaishnava 
exegesis.
This article is prompted by an email received in response to a
previous article on this topic. Also some liberty is taken here
in expounding some minor topics of interest, and also repeating
some aspects metioned previously.

We have mentioned earlier that for some it seems to be difficult 
to understand the order of the cosmic expansion of the bhagavAn
portrayed in the Gita and Bhagavatam. 
We mentioned that the vedam is clear. It says:
'nArAyanAya vidmahe vasudevAya dimahe tanno vishnu prachodAyAt', and 
that
Bhagavatam extols the two found in this mantram.
 
It was pointed out that many a debate among the mimAmsakAs tried 
to resolve the meaning of polytheism in the vedas, and that 
they have concluded that such multifarious worship is not needed, 
and that one should put our faith in the brahmam(atAto 
brahmajigyAsA), 
sat (ekam sat vipra bahuta vadanti), and the Protector.  

Why does brahmam gets associated with nArAyanA? The purva mimAmsa 
exhorts
that we pursue the knowledge of the protector by saying

Sa VishNurAhahi 
Thum brahmEthi aachakshathE 
Thum brahmEthi aachakshathE

In specific, the mimAmsAs have tried to identify what the brahmam 
closely corresponds to: is it indra, agni, sUrya, sOma, kuberA, 
yamA, varuna, etc. The following secret from the exegesis was 
revealed.
These deities are limited by karma (limited set of actions)
and hence they have limited sovereignty. We are left to consider 
Siva or nArAyanA as possible limiting forms of the brahmam.  
According to Scriptures Siva or Rudra terminate in chaturmukha 
who in turn is expressed by equivalent terms hiranyagarbha, 
prajApati, and svayambhu.  Only Sriman nArayana does 
not seem to terminate in other attributed limited manifestations. 
Thus it is proper to identify Sriman nArAyanA as the brahmam. 
This is the Isvara gyanA taught in the Sri vaishnava exegesis. 
This is the major conclusion of the pAncharAtra sampradAyam 
implicitly
adopted in the Sri vaishnava tradition. Many other vedic sampradAyams
have accepted this approach as well, if not entirely in an ekAnayAna 
view.
Some historical justification is provided later for these 
observations.

We pointed out that Srimad Bhagavatam would amplify 
this Sriman nArAyanA-Sri vAsudevA aspect by mentioning 
the same concept in two different ways as follows:

nArAyana parA vedA devA nArAyanAngajAha
nArAyana parA lokA nArAyana para makhaha
nArAyana paro yogo nArAyAna param tapaha
nArAyana param gyanam nArAyana para gatihi (Bhagavatam: 2:5.15-16)

vAsudeva parA vedA vasudeva parA makhaha 
vAsudeva parA yogA vasudeva parah kriyaha
vAsudeva param gyAnam vAsudeva param tapaha
vAsudeva paro dharmo vasudeva para gatihi  (Bhagavatam: 1:2.28-29)

Srimad Bhagavatam sees the Lord both as Sriman nArAyana and as 
Sri vAsudeva -- in equal breath -- just like the vedam would. 
The rishi does not extend this word play by mentioning Sri Krishna
in the same fashion. Sri Krishna is the Sri vAsudeva we are talking 
about as explained below.

Sri vAsudevA is identified with the creator mentioned 
in the Purusha sukhtam and nArAyana sukhtam by the following 
slokam in Bhagavatam:

paSyantyado rupam adabhra cakshushA 
sahasra padoru bhujAnanAdbhutam
sahasra mUrdha SravanAkshi nAsikam 
sahasra maulyambara kuNdallollasat (Bhagavatam 1:3.4)

The vedic obsession with sahasra sIrsha purusha is evident here 
as well. Moreover, Sri Krishna is portrayed as purAvatAram 
in the following slokam:

rushayo manavo deVa manu putra mahaujasah
kalAh sarve harereva sa prajapatayah smritAha
ete camSa kalAh pumsaha krishnas tu bhagavAn svayam
indrari vyAkulam lokam mridayanti yuge yuge (Bhagavatam 1:3.27-28)


Also bhAgavatam unequivocally points out the bhagaVan seen by devaki
is sAkshAt nArAyAna himself in His full splendor commonly known in
practice:

tamadbutam bAlakamambhujekshaNam 
chaturbhujam sanka gatAyutam |
srivatsa lakshmam kalasobi kaustubam
pitAmbaram sAndra payota sowbakam |

mahArhavaidUrya kirita kundala
dvisha parishvakta sahasra kundalam |
uttAma kAnchyangata kankaNAdibir
virOchamAnam vasudevaishata||       (Bhagavatam 10:3.10)

Thus Sri nArAyAna is born in full splendor, and assumes 
the from and role of Sri krishna and performs all the lilAs.

These facts have been sung by the Azwars as well. Thus the tatvam
are considered authoritative.

Coming to the minor points, the slokas from the Bhagavatam
can be interpreted as follows: it illustrates the KrishnAvatAram 
as purnAvatAram while comparing the mortals and demigods with 
various auspicious amsams of the Lord.  And Bhagavatam unequivocally 
says 'Krishnas tu bhagavAn svayam' - Sri Krishna is sAkshAt 
Bhagavan ( Sriman nArAyana and Sri vAsudeva ). 

A rasikA pointed out that 'krishnasthu bhagavan swayam' is popular 
among dvaitha/tattvada doctrine also, and many
scholars in dvaitha refuted the reverse claim of Gaudiya vaishnavam 
with strong reasons/tattva.

Thus many vaishnavAs and smArthas, and dvaitins would take issue 
with order reversal in Gaudiya vaishnavam which can be deemed 
to be contrary to purAnAs and vedAs.  We only take issue with the
exegetical aspects of this eastern vaishnava sampradaym; but its
core faith in Sri Krishna can justifiably form a branch of 
vaishnavam.

This rasikA also pointed out that the dvaitha siddhantha says that 
Shiva is endowed with many doshas, thus he won't fit the bill, e.g., 
he is a dependent jeeva(for his existence), that he has limited 
knowledge of Narayana when compared to Chaturmukha and Lakshmi, 
and that he is karma baddha thus experience prarabdha etc., 
to name a few, while Narayana is dosha doora, meaning he is devoid 
of any doshas normally attached to a jeeva - starting from 
chaturmukha to insects, in spite of being full of auspicious guna.

Also the rasikA pointed out the following: the namaka-chamaka 
that the smarthAs chant daily actually glorifies Lord Sankarshana.  
It is said that Lord Sankarshana is the devatha
for namaka-chamaka, and Shiva being born from Sankarshana(as per 
Bhagavatha Purana V skanda) we pray to Sankarshana indwelling in 
Shiva.   
Sri vaishnavAs should note that the claim is immediately seen
in the nyAsam of Sri Rudram which mentions:
'sankarshanA murthy swarUpo yosAvAdityaha
pramapurushaha sa esha rudro devata.'

Chamakam worships Sri Rudra by calling Him as agnA-vishnu: 
the opening phrase is
'agnA vishnu sajosha sema vardantu vAngiraha.'
Here AgnA-vishnu can be taken to be Sri Sankarshana also. 
One should note that there were temples explicitly for 
SankarshanA and vAsudeva in the ancient times, 
according to some authentic inscriptions.

We can elaborate on these points as follows, and indicate some 
opinions
on reciting rudra and chamaka. 

It should be noted that Charturmukha and prAjApati refer to Brahma. 
The literal creation facts of the vedas associate various devathAs 
with specific work aspects of the bhagavAn, and hence there are 
limited by the capabilities of their roles. Thus we say the devathAs 
are limited in their powers as well and sometimes subject to 
the dhoshAs associated with such roles.  The suha rahasyOpanishat 
would point out this limited role but their existence 
in the brahmam and hence the bhagavAn as follows:

chaturmukendra deveshu manushyAcva-kavAdishu
chaitanyamegam brahmAta: prajgyAnam brahmamaiyapi.

'The chaitanyam that resides in Brahma(charutmukha), Indra, devAs, 
manushAs, horse, pasu, etc. is the same brahmam'.  

The universe manifested by the will of the bhagavAn.  This is 
the purport of the Purusha sUktam.  From the bhagavAn, the purusha, 
the brahma, and the rest manifested:
'tasmAt virAta jAyata - virAto adipUrusha: ' 
This is also implied by the start of the uttara nArAyanam:
'adyasambUta prithivai rasAscha 
viswakarmaNa samavartadaAti 
tasya tvashtA vitatat rUpameti'

It is also said that the brahmam ( Sri nArAyAna) contains everything:
'tasmin sarvam pratiStitham' - nArAyana sUktam 8.

Now that creation order is explicit, the particular devAthas 
can be discussed as follows:
In the svEtavatAra upanishat, Siva seems to be the cause of 
the universe.  In the atarvasiras upanishat, Sri Rudra seems 
to be the cause of the universe. In Taittriya upanishat, 
Hiranyagarbha seems to be the cause of the universe. 
In AtarvaNasAkhA, the Sambhu seems to be object of meditation 
and the cause.  Nyaya dictates by sAmAnyavishesha these terms should 
terminate in something particular, hence their termination 
at brahma and virAta purusha since the revered Purusha suktam 
does not mention the multifarious primary objects of worship 
implied by non-vaishnava upanishats, however auspicous 
the worshiped deities may be.  All forms and jivAs 
are said to originate in brahma (chaturmukha) and virAta purusha who
in turn resulted from the auspicious will of the brahmam.
Thus the special role for brahma and purusha. 

The origin of almost every imagined deity is opined 
in the nArAyanopanishat as follows:

ata purushohavai nArAyanO kAmayata| prajA Srujeyeti|
nArAyAnA prAnO jAyAte| 
mana: sarvendriyAni ca yAyur jyotirApa: pritivI 
viswasyadArini| nArAyAnAt brahmA jAyAte| nArAyAnAt rudro jAyate|
nArAyanAt prajApati: prajAyate| 
nArAyAnAt dvAdasAdityA rudrA vasava: sarvAni cchamdAmsi 
nArAyAnAt deva samutpatyante| 
nArAyAnAt pravartante| nArAyanAt praLeyante|
etat rigvedasiroyodite|

This slokam cites Rig Vedam as the authority for its claim.
All encompassing primary force is passionately expressed in this 
mantram. 
Sri Vaishnava exegesis takes cues from Sruti such as these mantras, 
and declares that the terms svayambhu, hiranyagarba, and prajApati 
should refer to nArAyAna or smoothly transition into nArAyAna.  
The bhagaVan himself is equated with nArAyAna  because of 
the all-encompassing attributes associated with specifics 
terminating in nArAyana.  Another declaration from the Sruti that 
Sri Rudra is created from Brahma is taken to imply that nArAyanA 
is the primary cause and effect, and Sri Rudra is a limited 
form of worship. Also it is said that from the Rig vedam, one can 
discern 
that Vishnu and Rudra have similar qualities in vanquishing enemies, 
but more often vishnu dominates with satva guna.
Also vishnu is also said to be earlier than Rudra in the evolution 
of 
religion portrayed in the Rig veda.

Also more popular starting point of the VishishtAdvaitam is 
Mahopanishad which states:

'eko ha vai nArAyAna Aseeth na brahmaha na ISAnaha
neme dyava pruthivi na nakshatrAni na sUryaha.'

Sriman nArAryAna existed, manifestly alone, the only purusha, and 
neither
brahma nor Siva, nor the sky, nor the earth, nor the stars, and nor 
the sun.

This upanishat is also the starting point of the Pancharatra 
sampradAyam,
and this upanishat is emphatic in laying out the Sriman nArAyana 
tatvam.

Subalopanishad would also say same thing. Thus nArAyanopanishat, 
maha nArAyanOpanishat, mahOpanishat, subAlopanishat, sAnti parvA of 
mahAbhArata, Gita, and the grand mahAbhAratam itself expound the 
ancient
vishnu and nArAyana tatvam.   

The mantras cited here are used by Sri parAsarabhattar himself on his
commentary of SriVishnu sahasranAma slokam 26:

suprasAdah prasannAtmA viswasRtviawabhugvibhuhu
satkartA satkritaha sAdhurjanhur nArAyanO naraha|

Sri Sankara would interpret the term nArAyanA in this slokam
as the seat of the everything.

More nArAyana tatvam can only be learned from the teachings of a 
competent
achArya.

Many upanishads emphasize the subtle connection between Sri Vishnu 
and Sri nArAyAna, and the purAnAs point out the derived nature of 
Rudra.
This precedence relationship goes back to vishnu and rudra tatvam 
found in the Rig vedam itself.  The primary gods of Rig vedam are
Brahmanaspati, Vishnu, and Rudra, Indra and Agni. The ferocious 
qualities 
of Rudra and Vishna are the same. Thus they blend in some aspects. 
Moreover, Rudra begets Maruts, and somewhere Vishnu is addressed as 
the source of maruts by the term 'evAya marut'. If Rudra is father 
of the maruts and if vishnu is source of maruts, it is possible 
that Vishnu comes before Rudra. This may or may not be direct 
intent of the mantras but it is certainly derivable.

However some upanishats seem to emphasize primacy in the derived 
devathas, 
but no harm is implied since we can assume that the prema 
was momentarily in such specific lakshanAs of the Lord.

Also owing to the ekAnAyAna roots of Sri vaishnavam, 
Sri Rudra is not normally worshipped by the Sri VaishnavAs. 
Also why worship the Lord with destructive attributes 
when we appreciate Him for the sAtvik attributes?  But Sri Rudram 
and Chamakam being a part of the vedas, Sri vaishnava veda vidwans 
do recite them at limited opportunites such as veda pArAyanam, but 
most Sri vaishnavas in the general populace never 
even have listened to them once!

However, a particular avatAram of the Lord is combinated form that 
exhibits the vishnu and rudra gunas - it is the nrusimhAvatAram. 
This combination was required to take advantage of the loop-hole
of the varam given to Hiranya kasipu. On pradosham days, 
some Sri vAishnavAs recite Sri Rudram and Chamakam to praise 
Sri nArAsimhA. But this is perhaps limited to the temples 
and Ashramams. This practice is certainly not seen 
in the Sri vaishnava the households, at least widely.

The order of brahmA, rudra and nArAyAnA would also be playfully 
mentioned by Sri Desika in mahAvIra vaibhavam as follows:

chaturmukeswara mukaihi putra powtrAdi sAline|
nama: sIta sametAya rAmAya grihamEtine||

'Let us salute Sri RamA, who as nArAyAna has chaturmukha, Iswara, 
etc. 
as putrAs and powtrAs, etc.'

Sri Sankarshana is worshipped in Sri vaishnava sampradAyam 
as part of the vyuhA aspects of paravAsudeva: viz., vAsudeva, 
sAnkarshanA, 
pradyumna, and aniruddha refer to various creative and destructive 
aspects of the bhagavAn according to pAncharAtra Agamam which most 
Sri VaishnavAs follow. Especially Sankarshana is said to refer to 
the destructive aspect. And, each form emanates from the previous 
form 
in the specified order. And (para) vAsudeva is the nArAyAnA of the 
vedAs, 
and the nArAyanA mentioned in the sAntiparva of mahAbhAratA.
Also Sri vAsudeva possesses all six gunas found in the mental plane: 
gyanA, aisvarya ( lordship- no one above ), Sakti, balA (strength), 
vIrya and tejas( splendor). 
These six gunas are implied by the mantram 
'SadguNyavigraham devam.' (Lakshmi tantra ).

These are the same qualities Sri rAmAnuja mentions repeatedly in 
several places and would add many more to the list.  
For example, in saraNAgati gatyam, Sri Ramanuja would wax eloquent 
by singing
'swAbAvikAnavadisaya gyanabalasvarya viRyasakti tejas 
sowsIlya vAtsalya mArdva Arjva sowdarya sAmya kAruNya
mAdurya gAmbIrya owdArya chAturya stairya dairya sowrya parAkrama'

Where does Sri Lakshmi fit in these arguments? The vadagalai 
Sri vaishnavam gives equal role to Sri as well as to SrimAn. 
Yet Sri is said to originate from SrimAn himself according 
to his sankalpam.  The sItA upanishat would say as follows:
'srI devi trividam rUpam krithvA 
bhagavat sankalpagunyEna lokarakshanArtam rUpam dArayati.'

'Sri assumes three forms ( Sri, nIlA, and bhumi ) 
for the loka rakshakam according to bhagavat sankalpam.'

There are many other auspicious intents and actions 
of Sri mentioned in the upanishats and AgamAs. 
Especially she is said to reside in him always in the Srivatsam 
and merge in this spot at the end of the praLayam; this is
according to Sruti!

                    deva na: subamAtanotu

dAsan
V. Varadarajan







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