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Ramanuja List Archive: Message 00035 Jun 2004

 
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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





[Non-text portions of this message have been removed]





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