Sri Parthasarathi thunai SrimathE rAmAnujaya
Namaha Srimad Vara Vara MunayE
Namaha Sri vAnAchala mahA munayE
Namaha ?Srivatsachinha misrEbhO namavukthi
madheemahi, yadhuktayas trayeekantE yAnthi
mangaLasootrathAm? ?Sri parasara bhattAryA: SrirangEsa
purOhita: srivatsAngitha sudhas sriman sreyasE
mEstu bhooyasE? In the previous posting we enjoyed the
excellent sloka of Sri Koorathazhvan.
Azhvan in that sloka uses 2 similar words viz., gaNanaviguNAnAm
and nisseemnAm both have the same meaning ?uncountable?. The Vedas declare ?yathAvAcho
nivarthanthE apprApya manasA saha:? the divine qualities of emperuman is beyond
our understanding and words. But
why does koorathAzhvan use 2 words in the same sloka to convey the same
meaning? GaNanaviguNAnAm- implies that the kalyana gunas of emperuman cannot be
counted as one, two etc (one flower, two fruits
etc) NisseemnAm- implies that they cannot be counted even in
groups. Though we cannot count sand
as one, two etc we can always say a ?hand full of sand? ?bucket full of sand?
etc even that is not possible with respect to bhagavat kalyana
gunas. The phrase ?hand full of sand?
immediately gets to our memory the excellent episode of Sri parasara bhattar
with a so-called pandit sarvagya bhattar in our guru paramparai. What does Sri Parasara bhattar have to
say about our topic, the bhagavat kalyana gunas? Here is a sloka from ?Sri Rangaraja
stavam? (uttara satakam-39) a masterpiece of swamy parasara
bhattar. ?shatguNanyAth vAsudeva: para ethi
sabharAn mukthabhOkyO balayath, bhOdhAth sankarshanastvam harasi
vidhanushE sAstra Ishvarya veeryAth, pratyumnas sargadharmow nayasi cha
bhagavan! Shakthi tejOniruththa: bhibrANa: pAsi tattvam gamayas cha tathA
vyuhya rangAdhi raja!? [Oh! My lord RanganathA! You, the holy
self incarnates as vasudeva and other vyuha forms; filled with six kalyana gunas
viz., jnana, bala etc in the name of paravasudevan remain as the source of
ultimate joy to the mukthAthmas.
With the combination of bala and jnana (strength and knowledge) you
become sankarshana moorthi and do the samhara (act of destruction) along with
granting the sastras. Combined with
Ishvarya and veerya you become the pradyumna moorthi and do srusti (Act of
Creation) along with establishing/spreading dharma. Finally combined with shakthi and tejas
you become Anirudha moorthi and do the rakshanam (Act of protection) along with
giving tattvajnAnam (knowledge of the tattvas)] Note:
Dear bhagavatas sorry for the poor translation hope the meaning is
conveyed. According to the above sloka,
paravasudeva moorthi is filled with all the six kalyana gunas whereas the other
3 vyuha moorthi have 2 gunas each required to continue their
responsibilities. Sri KoorathAzhvan
has conveyed the same meaning in the following
sloka: ?gunais shatbhistvEdai: pratamatara
moorthistva bhabhow tatas thisra: tEshAm triyuga yugalair hi
tribhirabhu: I vyavasthA yA saishA nanu varadha
sArishkruthi vasAth bhavAn sarvatraiva tragaNitha maha
mangalaguNa:? (Sri Varadarajan
stavam-16) [Meaning: Oh Varada! You possess 2 gunas
in three forms (moovirandu gunam).
The primary paravasudeva moorthi possess all the six kalyana gunas. After that the other three moorthis
possess 2 of the 6 qualities each.
Though it is said that the other moorthis have 2 gunas each that doesn?t
reduce your greatness actually all your moorthis have innumerable kalyana gunas
but in each moorthi the particular qualities are prominent in order to support
the activity they are involved in] In the above sloka Sri KoorathAzhvan in
the second half clears the big doubt that may arise in all our minds. We have heard that the bhagavat
incarnations are all filled with all the divine qualities ?sarvam poornam?. Then will that not be made false if we
say the 3-vyuha moorthi have only 2 of the 6-kalyana gunas? It is not that the other kalyana gunas
are absent in the vyuha moorthis instead the prominent feature of 2 qualities
are highlighted for the proper execution of their responsibilities but all the
other qualities are of course present inside in a unlighted form. That is what azhvar says, even when he
comes down taking different avatars he comes complete ?Adhiyan soodhi vuruvai
angu vaiththu engE thOndri?. (To be
continued) Alwar emperumAnAr Jeeyer thiruvadigalE
sharaNam Adiyen ramanuja
dAsee Sumithra
Varadarajan
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