SrimatE Raamaanujaaya Namaha //
SrimatE Nigamaanta Mahaa Desikaaya Namaha //
SrIman! SrI Ranga Sriyam anupadravam anudhinam Samvardhaya/
SrIman! SrI Ranga Sriyam anupadravam anudhinam Samvardhaya//
KAvEri VardhathAm kAlE, kAlE varshathu vAsava: /
SrI RanganAthO jayathu Sri Ranga Sri cha VardhathAm//
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SRI RANGA SRI VOL.05 / ISSUE # 20 dated 1st June 2004
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EDITORIAL:
TIRUNAKSHATRAM OF SWAMI NAMMAZHWAR ?Part 1
(Anbil Ramaswamy)
Today is the Tirunakshatram of Swami Nammazhwar. (Vaikasi- Visakam). He is
considered foremost among Azhwars and foremost among Acharyas. He is known
as ?SaTakopa? or ?SaTaari?.
No doubt, every hymn is a gem and we can ill afford to prefer one over
another. Space and other constraints restrict the already difficult choice.
We would like to present in the next few postings, a few of the hymns that
heave received special treatment at the hands of our Acharyas and
Poorvaachaaryas. This does not mean that other hymns left out are any less
important or that full justice has been done to even those that are
discussed.
In this Issue, we commence our homage commencing with his ?Tiruviruttam?
In the very first verse, the Azhwar dramatically stops Bhagavaan, asking him
to ?Listen? to his petition.
Poy ninra jnaanamum pollaa ozhukkum azhukkuDambum
Inn ninra neermai ini yaam uraamai, uyir aLippaan
En ninra yOniyumaaip piraanta ImaiyOr talaivaa!
Mey ninru kETTaruLaay aDiyEn cheyyum viNNappame 1.
The Azhwar for whom the Lord granted absolute wisdom by His grace) mayarvara
mathinalam) starts Tiruviruttam with a plea to detach him from the endless
chain of ?samsaara?.
?Oh! Lord of Nityasooris! You came down to earth several times on your own
accord to save the Jeevas. But, we are born with deep attachment to our
filthy and impermanent bodies and despicable conduct. Thus, we are
irrevocably immersed in misery. Only you can salvage us from this plight.
You MUST listen to my petition. There is no other way for us?
Poi ninra jnaanam: Viparita jnaanam= Misguided knowledge.
Pollaa Ozhukku: Conduct tainted by feelings of ?I?, ?My? and ?Mine?
Azhukku UDambu: Body that is constantly subject to transmutation and
deterioration.
The Azhwar indicates all the five realities in this first stanza itself:
Paramaatma Svaroopam: ?IMaiyOr Talaivaa?
Jeevaatma Svaroopam: ?ADiyEn?
Upaaya Svaroopam:?En ninra yOniyumaai pirantaai? (The Loprd who takes
Avataras is Himself the ?means?
VirOdhi Svaroopam: ?Poi ninra jnaanm, pollaa Ozhukku, inninra neermai?
Phala Svaroopam: ?Seyyum viNNappam? i.e ?Kainkaryam? and ?UyiraLIppaan?
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IN THIS ISSUE
1. DESIKAMRUTAM ?SRIMAD RAHASYA TRAYA SARAM?
?THE THREE TENETS?-3
By Sri Sadagopa Iyengar Swamin (of Coimbatore)
?Srikaaryam? Swami of the Board of Advisors of
?Sri Ranga Sri?
(The previous part ? ?The three Tenets- Part- 2? was featured in Vol.5/18
dated 05/05/04)
2. FROM MAHABHARATA: ?YAKSHA PRASNAM?
PART 41: PRASNAM 103, 104 and 105
By Sri M.K. Ramaswamy Iyengar Swami, Senior Officer of Govt. of India.
3. PANCARATRA ? PART 6 By Sri N.Krishnamachariar Swami of Chicago
4. GOTRAS AND PRAVARAS ? AN OVERVIEW ? PART 24
THE GLORY OF AANGIRASA GOTRAM ? PART 8
(Anbil Ramaswamy)
(Could not be accommodated in this issue due to space constraints)
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138 Regular issues have been released, so far besides several Special
Issues) -
- 27 Issues of Vol. 1
- 15 Issues of Vol. 2
- 42 Issues of Vol. 3
- 35 Issues of Vol. 4 &
- 19 Issues of Vol. 5
These issues have been archived for public view at -
http://groups.yahoo.com/group/srirangasri
by Sri DiwakarKannan (diwakark@xxxx)
You may also view the archives at http://www.ibiblio.org/sripedia maintained
by Sri Srinivasan Sriram (ajiva_rts@xxxx)
We strongly urge you to kindly peruse the "Regular Issues" archived in the
?Files? Section and view the Contents at ?srsindex.html? (Not the individual
postings allowed encouraging "Reader participation"). We are sure that you
will be convinced of the quality of the contents.
IF you are satisfied with the quality and contents of ?Sri Ranga Sri?-
Tell your friends to join by sending an email to
Srirangasri-subscribe@xxxxxxxxxxxxxxx
IF NOT: Tell us, as to how we may improve.
Ever at your service
Dasoham
Anbil Ramaswamy,
Editor & Publisher,
?Sri Ranga Sri?
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1. DESIKAMRUTAM ?SRIMAD RAHASYA TRAYA SARAM?
?THE THREE TENETS?-3
By Sri Sadagopa Iyengar Swamin (of Coimbatore)
?Srikaaryam? Swami of the Board of Advisors of
?Sri Ranga Sri?
(The previous part ? ?The three Tenets- Part- 2? was featured in Vol.5/18
dated 05/05/04)
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The distinct and different characteristics, which the three types of Beings
/ objects possess, are dealt with now.
To recap, while revealing a sentient being or a non-sentient object, the
PramANAs show us the Essential Nature (SvarUpa) of the being, its
distinguishing traits and the other qualities as defined by its distinctive
traits. The Distinctive and unique Traits, which show up an object to be
different from any other, are known as the "SvarUpa nirUpaka Dharmam",
without which we wouldn't comprehend the essential nature of the object at
all. Once we identify the object to be what it is, with the aid of these
unique traits, the other supplementary characteristics, which come to light
thereafter, are known as "nirUpita svarUpa visEshaNam".
Swami Desikan applies these two broad parameters to highlight the traits of
the three types of beings/objects.
Taking the Individual Soul or the Jeevatma first, it is characterized by the
following distinct traits-
1. GnAnatvam-Knowledge or Wisdom
2. Anandatvam-Blissfulness
3. amalatvam-natural purity
4. aNutvam-being atomic or microscopic in dimension
It has been dinned into us that the Individual Soul is after all an abject
slave of the ParamAtmA, with Him as the sole, eternal and unchanging Master.
Such being the case, should not this inalienable relationship of "SEshatvam"
be counted among the defining attributes ("SvarUpa nirUpaka Dharmam") of the
Jeeva?
No, says Swami Desikan, for this characteristic, though inherent and
essential to the Jeeva's nature, portrays the association of the Jeeva with
the Lord. Any association can be understood only if the parties thereto are
known and recognized. Hence, only after the Jeeva is known and understood
with the aid of the four aforesaid traits, can we visualize its relationship
with the Lord. Thus, SEshatvam, representing the relationship between the
Jeeva and the ParamAtmA, is a trait that is to be realized only after we
know the Jeevan and is, as such, a "nirUpita SvarUpa visEshaNam".
Furnishing another angle, Swami Desikan tells us that "SEshatvam" could also
be a Defining Attribute, besides being an additional quality.
A perusal of the aforesaid four traits would help us define the Jeeva as one
who is atomic, while being sentient. (This distinguishes the Jeeva from the
Jada or the insentient object, which too can be microscopic, but not
sentient).
Similarly, the Jeeva could also be defined as a sentient being which is
also, by nature, a "SEsha". (This distinguishes the Jeeva from the Lord, who
is also very much sentient, but is not a "SEsha" or slave). Thus, the
combined characteristic of being sentient and servile by nature can very
well be taken as a defining attribute of the Jeeva.
The words "by nature" are important, because even the Lord acts as a SEsha
to His parents and Acharyas, during avatArAs, doing the bidding of
Dasaratha, VisvAmitrA, SAndIpini etc. This, however, is servility which the
Lord assumes in tune with His role in the particular avatara. Unlike this,
to the Jeevatma, servility or SEshatvam is inherent in its nature.
Similarly, though the Lord too assumes a microspic form and resides in all
beings as their "antaryAmi", this is the form assumed by Him and not
inherent in His nature. Thus it is only the Jeeva, who qualifies by nature
for the defining characteristics of "aNutvam" and "SEshatvam".
Having defined the Jeeva lakshaNam, Swami Desikan portrays Emperuman's
defining traits too, as they are they are diametrically opposite those of
the Jeeva indicated so far. The Acharya indicates two important
characteristics of the Lord here-
1. Compared to the Jeeva who is simultaneously microscopic and sentient, the
Lord is pervasive ("Vibhu"), while being sentient. While the pervasiveness
distinguishes Him from the atomic Jeeva, being sentient makes Him different
from the insentient matter. Such pervasiveness is borne out by Sri
Nammazhwar's immortal lines, "engum paranduLan". Sri ParAsara too describes
this trait of the Lord thus-"yathA sarvagatO VishNu:"
As the Divine Consort too is reported to be all- pervasive ("yathA sarvagatO
VishNu: tathaivEyam dvijOttama!"), could pervasiveness be called a defining
trait of the Lord alone? Yes, avers Swami Desikan, for Sri Mahalakshmi too
is counted as belonging to the class of Supreme Beings (consisting of
Emepruman and Herself): there is thus no contradiction here.
2. The second most important defining characteristic of the Lord is His
absolute independence and sovereignty and total lack of any form of
subjugation. He is the Supreme Lord, not answerable or accountable to any
one, not bound by anything or anyone, absolutely free to carry out His will,
without any fetters on His freedom. This is known as "ananya adheenatvam". A
small qualification here would be in order. Though the Lord cannot be
controlled or subjugated by anyone, there is definitely a class of people
who can wind Him around their little finger and make Him dance to their
tunes, viz., His devotees. To them, He is absolutely pliable and obedient.
Thus, being described as "Bhakta parAdhInan" doesn't rob Him of His natural
characteristic of independence, for it He who makes Himself subject to their
wishes because of His overwhelming love for His votaries. Thus, though He is
very much like a rogue elephant, beyond anyone's control, He can still be
subdued by the "ankusam" or goading rod of Bhakti. In the arcchAvatAra too,
the Lord is described as "arcchaka parAdhInan", waking up from sleep when
the arcchakAs feel inclined to intone, "utthistta nara sArdoola!", wearing
whatever apparel they choose for Him for the day, having a repast of
whatever they cook for Him and going to sleep when they want Him to. As
aforesaid, this too reveals only His soulabhyam and doesn't detract from His
independence.
3. "nirupAdhika SEshitvam" or being the natural Master and Lord of all
beings, is the third defining characteristic of Empruman. A doubt arises
here. All of us are "SEshA"s, bound to do the bidding of our parents and
Gurus, who thus become "SEshI's, or Masters as far as we are concerned. If
this be so, how could the Lord be called the Universal Master? If we have
other Masters too to whom we are kinkarAs, what distinguishes the Lord from
these mundane masters?
It is here that the word "nirupAdhika" acquires significance. The
subordinate relationship that we assume vis-à-vis our parents, etc. is
temporary and due to the association of father, mother etc. which they are,
in a particular birth. In other words, such subjugation is due to certain
causative factors like parenthood, teacherhood etc. On the other hand, our
subordination to the Lord is natural and eternal-it is utterly unqualified
and absolutely unconditional. Irrespective of what we are born as, Emperuman
is always our Lord and Master and this position doesn't change even after
one attains emancipation.
Both the JeevAtmA and the ParamAtmA share the following common
characteristics-
1. Both are Sentient and possess knowledge. "ChEtanatvam" is thus the trait
of being in possession of gnAnam.
2. Both are evident to themselves-"Pratyak". They have intrinsic
consciousness (Dharmi- bhoota gnAnam) to make them aware of themselves and
shine as "I" without the assistance of an attributive wisdom as well as
extrinsic perception ("Dharma-bhoota gnAnam") capacity to perceive what is
around. Swami Desikan deals next with the specific areas in the ashtAkshara
mantra where this unconditional and eternal relationship of Master and Slave
subsisting between the Individual Soul and Emperuman is to be derived. This
relationship is described in two ways-
Negation of the non-existence of the relationship or "ayOga vyavacchEdam"-as
in the dative case which qualifies the first letter of the first word of the
ashtAksharam (viz., the letter "A" or the "akAram"). This dative indicates
the unrestricted subjugation of the JeevatmA to the ParamAtmA, who is the
Universal Protector. To illustrate, to say that the Jasmine is definitely
white, denies the possibility of the flower ever being without this
characteristic of whiteness. This is "ayOga vyavacchEdam". Applied to the
instant case, it negates the possibility of the Jeevatma ever being
independent of and not being servile to the Lord.
2) Of the three letters (A, U and M) comprising the first word of the
ashtAkshara mantra, the intermediate letter "U" (ukAram) serves to emphasise
this subordination and tells us that the Jeeva exists solely for the
purposes of the Lord, i.e., "M" exists only to be of utility to "A". This
denial of the Jeeva's dependence on anyone other than the Lord or existence
for anyone else's sake other than that of Sriman Narayana, is known as "anya
yOga vyavacchEdam". If we say that Rama alone was merciful, the statement
denies the possibility of anyone else being merciful, emphasizing Raghava's
quality of compassion and its non-existence in others. Thus, in the present
context, this means that the Individual Soul is slave and subordinate only
to Sriman Narayana and to none else.
Expanding on the principle of "SEshatvam" defined above and laying the
ground for the unique concept of "BhAgavata SEshatvam" or servility to the
Lord's devotees, Swami Desikan hints here that the subjugation that the
Jeeva has for Emperuman, extends to His devotees too. We thus consider
ourselves to be slaves not only to the Lord, but to His votaries too. This
is dealt with in greater detail in the PurushArttha KashttAdhikAram later.
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2. FROM MAHABHARATA: ?YAKSHA PRASNAM?
PART 41: PRASNAM 103, 104 and 105
By Sri M.K. Ramaswamy Iyengar Swami,
Senior Officer of Govt. of India.
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PRASNAM 103:
YAKSHHA:
?KAH PANDITAH PUMAAN??
?WHO SHOULD BE IDENTIFIED AS THE LEARNED SCHOLAR??
YUDISHTIRA:
?DHARMAGJNO PANDITO JNEYAH?
THE VIRTUOUS MAN SHOULD BE IDENTIFIED AS THE LEARNED SCHOLAR?
NOTES:
YudishTira?s answer straightaway leads to another question. Who should be
regarded as Dharmagjna ? the man of virtue? It would be interesting to study
YudishTira?s qualities since he was himself regarded as an embodiment of
Dharma. We have the authority of no less a person than the great Bheeshma as
to his attributes.
Dhritir DhamO Brahmacharyam Kshamaa Dharmas cha nityadaa /
Yasminn Ojas cha Tejas cha sa maam pruchchatu PaaNDavah //
?Let the son of PaaNDu in whom the qualities of courage, control of senses,
self-control, tolerance, virtue, radiance, physical strength reside -talk to
me and clarify his doubts?
Satyam Daamam tapah Soucham saantir dakshyamasambramah /
Yasmin yEtaani sarvaaNi sa maam pruchchatu PaaNDavah //
?Let the son of PaaNDu in whom the qualities of truthfulness, charity,
penance, purity, mental quietitude, compassion and meticulous care reside -
freely ask me about whatever he would like to know?
yO na kaamaan na sambramaan na bhayaan na artha kaaraNaat /
yadi dhara dharmaatmaa sa maam pruchchatu PaaNDavah //
?Let the son of PaaNDu, himself a man of great virtue, who will not ever
dream of doing anything unrighteous prompted by desires or riches - ask from
me what he wants to know (about Dharma)
(Saanti Parva Ch 55. 5 to 7)
Thus, it is easy enough to see that a Dhrmagjna will have these qualities.
Not only will a virtuous man be seen and identified as possessing these
qualities but every single thought, word or deed would be imbued with these
qualities. In other words, he would stand for and uphold the highest in
every sphere of activity.
But then, how does a man of such virtues get regarded as a learned scholar?
The simple answer is that a person cannot have known about these qualities
and their merits unless he had made a deep study of the Vedas and there can
indeed be no greater learned scholar than a person who has so imbibed from
the Vedas.
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PRASNAMS 104 and 105:
YAKSHA:
?NAASTIKA: KAS CHA UCHYATE??
?KAH MOORKHAH??
?WHO IS AN ATHEIST? ?
?WHO IS A STUPID PERSON??
YUDISHTIRA:
?NAASTIKO MOORKHAM UCHYATE?
?AN ATHEIST IS A PERSON WHO IS VERY STUPID?
NOTES:
An atheist is one who disbelieves the existence of God. He is concerned with
the realm of matter. What is final to him is what the physical senses are
capable of taking cognizance. To him, supersensible is an illusion or
hallucination. In a world where the realm of spirit is spoken of widely and
nearly universally, where intellectual outpourings dealing with the realm of
the spirit exist, the atheist is perfectly content to lead a non conformist
existence.
In defining atheist, YudishTira could have very well chosen any of these
definitions or descriptions. However, he decided to call the atheist as
stupid.
YudishTira?s point is that it is a fatal mistake to stop at any level of
progressed knowledge. The disciple?s case proves this clearly and
startlingly. Before approaching the preceptor, the disciple has a particular
level of awareness. After spending a little time with the preceptor, the
disciple comes to know of not only fresh interpretations but fresh realities
and truths.
The atheist is surely not a poorly initiated disciple but he is not far
removed from him when he stops with what his physical senses have told him
and led him to believe and becomes full with just that.
Knowledge which is light starts fading when it stops progressing. It slips
into another phase, the phase of twilight or darkness, or in other words,
the phase of ignorance.
The atheist stops his quest partly due to inner stubbornness and partly due
to the notion that nothing can be real which is not materially perceptible.
He is likened by YudishTira to a stupid person who cannot see because he
does not want to see. The real let down for the atheist occurs not because
of his notion as much because of his stubbornness to remain in a shell. That
stubbornness is detrimental to progress, knowledge and light and he is
therefore stupid.
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3. PANCARATRA ? PART 6
By Sri N.Krishnamachariar Swami of Chicago
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pAncarAtra: An Overview - Part 6.
Six aspects of surrender are described in many pA'ncarAtra samhitA-s such as
ahirbudhnya samhitA, lakshmI-tantra etc. The order of importance is not the
same for these six aspects in the two samhitA-s referred to above, but the
aspects are same. Sometimes one or more of
these is considered the principal one, and the others are considered aspects
that are needed for achieving the primary ones.
lakshmI tantra gives the following:
"AnukUlyasya samkalpah prAtikUlyasya varjanam
rakshishyatIti viSvAso goptRtva varaNam tathA ||
AtmA nikshepa kArpaNye shadvidhA SaraNagatih ||
(lakshmI-tantra17, 59-61)
Thus the order of the a'nga-s given in lakshmI-tantra is: AnukUlya
samkalpam, prAtikUlya varjanam, mahA viSvAsam, goptRtva varaNam, Atma
nikshepam, and kArpaNyam. In ahribudhnya samhitA, the order given is: Atma
nikshepam or nyAsam, kArpaNyam, mahA viSvAsam, goptRtvam, prAtikUlya
varjanam, and AnukUlya sampakpam. svAmi deSikan has addressed these
confusions in his nyAsa vimSati Slokam 12, and concludes that those who know
prapatti SAstra well agree that there are five a'nga-s to prapatti, and the
different positions taken in respect of the number and sequence of
importance etc. of the aspects of prapatti really say the same thing in the
end (sarva vAkya eka kaNThyam).
Atma nikshepam or nyAsam is considered the main ingredient of prapatti - the
conviction that one's own effort in attaining Him will not bear fruit, and
placing oneself directly under His care and giving up ownership of one's own
protection or the benefits from any actions to Him. The other five are then
the a'nga-s for nyAsa, that are of equal importance as conveyed to us by
svAmi deSikan. Thus, for performing surrender or Atma nikshepa or nyAsam,
one needs absolute humility
(kArpaNyam), AnukUlya samkaplam, prAtikUlya varjanam, etc. The six terms
are explained below in brief:
i) Atma-nikshepa or nyAsa - placing oneself completely and directly under
God's care. This involves giving up independent ownership inmatters of
actions or fruits thereof. This in fact is the real SaraNAgati. The
subsequent five are to be regarding as assisting this.
The obstacle to nyAsa is phalepsA or the desire for mundane benefits, which
should therefore be avoided.
ii) kArpaNya - This refers to absolute humility bordering on lowliness and
honest awareness of one's own natural ignorance, impurity etc., partly
because of stains acquired through countless births. We
all know the enormous feeling of kArpaNya that our AzhvArs have expressed
through their compositions. This leads to ridding the arrogance that one
may have because of parentage, learning, wealth, etc., and to get the sense
that without the aid of Godhead, whatever we
undertake on our own is bound to fail.
The enemy for kArpaNya is the feeling that one is free, independent, and
competent to do whatever one likes (sva-svAtantryAvabodha).
iii) mahA-viSvAsa - irrepressible and great faith in Godhead. Involves the
understanding that God is the benefactor of all beings, and His compassion
is always and readily available. The firm
conviction that He will not fail to protect us is 'viSvAsa'. This by itself
is capable of eradicating all sins.
iv) goptRutva varaNam - The deliberate choice of bhagavAn SrIman nArAyaNa
as the sole Protector. Even when it is granted that anyway He is the sole
protector, lakshmI-tantra points out that what is involved in this a'nga is
the conscious and mindful selection of Him, the acknowledgment
that we need protection, and that He and only He can protect us.
v) prAtikUlya-vivarjana - giving up whatever is antagonistic to any of His
creations or to Him. A devotee must realize that all beings are like
himself.
vi) AnukUlya-niScaya - The resolve to do good to all beings. The
realization that all beings are in actuality the body of God, and the
resolve to live in accordance with the will of God.
Ahirbudhnya samhitA gives a beautiful illustration of SaraNAgati using a
passenger who wants to cross a river in a boat. It is the passenger's
responsibility to go and sit in the boat, and that is the
end of his responsibility; the job or rowing the boat is not his, but that
of the boatman (in this case God Himself).
10. moksha - The attainment of the glorious and supreme feet of vishNu (tad
vishNoh paramam padam). The pA'ncarAtrin regards it as a positive state
of attainment for an individual soul. Being able to perform nitya
kaimkarya to bhagavAn is the gist of moksha.
The concept of the individual soul in pA'ncarAtra:
ahirbudhnya samhitA explains that the individual soul is by its nature
immortal, indivisible, and blissful. Its form, potency, and knowledge
become attenuated and obscured owing to the mAyA-Sakti of bhagavAn, and thus
limitations are introduced which bind the soul to the material world.
But there is another power of God, the anugraha Sakti, which prompts God to
look with compassion on the deserving soul and accept it. When God wills
it, the soul longs for liberation, becomes dispassionate, and sets about to
discern the real from the unreal. This leads to actions
such as reflecting on scriptures, serving a master (AcArya), engaging in
good deeds, becoming steady in the knowledge of vedAnta, etc. After great,
steady and concerted effort, he attains the foothold of vishNu (ahir. 14,
36-40).
The pA'ncarAtra theory holds that at time of dissolution (pralaya), the
individual souls merge, but do not become one with, Godhead. They retain
their identity, and when the new phase of creation begins, the unliberated
souls occupy separate bodies. While the liberated souls
are never born again, they do not become one with God, but remain distinct
from each other and from God. SrI vedAnta deSika identifies the following
forms of liberation for the liberated soul - sAlokya (residence in the same
plane as Godhead), sAmIpya (abiding in close proximity to Godhead), sAdRSya
(attaining the same form as Godhead), and sAyujya (union with Godhead). Of
these, the last one is the ultimate liberation.
The modes of the Deity in pA'ncarAtra:
The number of varieties of forms assumed by the Deity is described as three,
four, or five depending on the age of the pA'ncarAtra text. The earlier
texts (e.g., sAttvata, ahirbudhnya) describe three forms, the para, vyUha,
and vibhava. SrI ParASara BhaTTar also refers to only three forms in his
vishNu sahasranAma commentary ?
paravyUhavibhavAtmanA trividham brahmeti bhagavad siddhAntah. The later
samhitA-s (e.g., SrI praSna, vishvaksena) add the antaryAmi and arcA forms.
Of these, the para (transcendental) and vyUha (emanatory) forms are known
only to the nityasUri-s (the likes of Garuda, ananta,
and vishvaksena who were never born), and to mukta-s (those who were once
mortals but who have subsequently attained divine bodies) who have joined
the Lord in SrI vaikuNTham. The incarnations are forms on earth, seen by
those who are our contemporaries. The antaryAmi form
resides in every one of us, even though only the sages visualize this form
in their meditational spells.
The Transcendental Mode:
The three modes are together called the Supreme Deity, called variously as
vAsudeva, nArAyaNa, bhagavAn, AtmA, paramAtmA, vishNu, kshetraj~na, etc. In
this para or transcendental mode, the Deity is like an ocean of nectar
altogether devoid of waves, quiet, profound, limitless, unfathomable, pure
consciousness, the abode of the six qualities in fullness, altogether
non-material in nature, devoid of evil attributes (nirguNa), devoid of evil
aspects (nishkala), an embodiment of Absolute Bliss and Peace. VAsudeva is
in a plane where knowledge and bliss abound unobstructed.
Even though we are all familiar with the six qualities, they are listed here
briefly to remind ourselves of the significance of these qualities.
1. j~nAna or knowledge - comprehension of all things without the help of
any external agency. This corresponds to knowledge, directly and
completely, of all things in all places at all times. One way to understand
this concept is to look at it as the pervasion of all things by bhagavAn as
the antaryAmi in everything.
2. Sakti - energy which is spontaneous and independent and which knows no
constraints. This is the energy in the Deity which wills-to-become and is
all-powerful. This is the initial impetus to
create.
3. aiSvarya - omnipotency or Lordship over everything, expressing the
freedom to act in such a way that there can be no obstruction whatsoever
from any source.
4. bala - strength for doing all things at all times (like the creation,
preservation and destruction) without getting fatigued on that account.
5. vIrya - vigor, virility or valor which is associated with the Deity's
being able to remain unchanged and unspent.
6. tejas - splendor or glory in the sense of being able to accomplish all
things without any aid, assistance or instrument.
These attributes constitute the body of the Deity (shAdguNya-vigraha), which
is also the body of Lakshmi who is inseparable from the Deity. However, in
the transcendental mode these six attributes are indistinguishable (i.e.,
undifferentiated), and static, still and not active in phenomenal
appearances and changes.
Lakshmi is considered the Sakti or energy of brahman, and is considered
inseparable and indistinguishable from Him in this state. This Sakti is
considered responsible for the origin, maintenance, and dissolution of the
world. It is this energy which makes all existence possible.
The second aspect of Lakshmi is called bhUti-Sakti, wherein the world is
considered nothing but a transformation of the energy that is Lakshmi, and
so Lakshmi is also the material cause of the world (i.e., the material that
constitutes this world is none other than Lakshmi).
Lakshmi is considered the consort of the transcendental form, the energy
inseparable from Him, and for this reason the Deity in the transcendental
form is also referred to as LakshmI-nArAyaNa.
While the earlier pA'ncarAtra texts only mention of Lakshmi as the energy
associated with the transcendental form, later texts add BhU, and still
later texts add NILA. Prof. Ramachandra Rao indicates that probably the
three energies represent the three guNa-s of prakRti -
Lakshmi representing sattva, BhU representing rajas, and NILA representing
tamas. He bases this opinion on the premise that lakshmi is white in color
(sattva), bhUmi is red (rajas), and NILA is dark
(tamas). He does not give a reference for this opinion.
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