Sunday, 28 July 2013

Part 34 - Answers by Bheesma – Part 6


Answer 5 for Question 2 on The Ultimate Destination as the Goal- parAyaNam - Upeyam

Q 2 : kim vaapyEkam parAyaNam?          
Meaning : Who is the one refuge of all? What is the highest goal of life? Yethu oppu uyarvatrathana siranthathana ayanam(purushartham - adaiyathagunthathu). Purushanale arpithal/prathithal /venduthal athuve purushartham.

Question is about:  upEya (goal). Upeyam(goal), purushartham yethu. Para(best) ayana (purushartham, peru).

Order Reason : Then he answered the  2nd question on upeyam. fifth he answered the  2nd question on upeyam, upEya (goal). Questions on purushartham( upeyam- ultimate goal
Answer :
Slogam 9
Paramam yo maha-tejaha paramam yo maha-tapaha |
Paramam yo mahad-bramha paramam yah parayanam ||
(Answer for Question 2 on upEya - kim vaapyEkam parAyaNam? )

Slogam 10
Pavitranam pavitram yo mangalanam cha mangalam |
Daivatam devatanam cha bhootanam yovyayah pita ||
(First line is Answer for Question 2 on upEya - kim vaapyEkam parAyaNam? )
(Second line is Answer for Question 1 on Thatvam  - kimEkam dhaivatam lokE? )

·         There are many things to achieve. Purushan Moksham vendinal then moksham purushartham, aishvawryathai vendinal then aishwaryam purushartham, kaivalyam vendinal then kaivalyam purushartham. People are confused on what is the end goal - Aishwaryam, Kaivalyam, bhagavad /Brahma anubhavam (Moksham). Also in the bhagavad anubham i.e moksham there are many types like Samidhyam, prapatti, aiykiyam, salokyam, samyapatti etc.   For some if we get released from this world it is moksham, for someone agyanam tholainthale moksham, for someone reaching there(vaikuntam) is moksham, avanoda gunangalin chayai padinthal moksham, avanoda gunangal yellame yen kitta vanthal moksham. So many types of moksham are explained in the Veda’s. So yudhistra is asking this question on what is the ultimate goal.

·         Meaning
o   Paramam yo maha-tejaha  - Jyothi vadivam. Paranjoythi bhagawan
o   paramam yo maha-tapaha | - asihwarya serukku. Isana Sillanaga yellaraiyum than niyamathukku utpaduthi vaikirano avan "maha tapaha"- yaru ishwarano.
o   Paramam yo mahad-bramha - rombha periyavan, thannai andinavanai periyavan aakavalla perumai udaiyavan.
o   Pavitranam pavitram yo  - pavanathvam. Suddhi kodukum porutkalukkule migavum suddha subhavan peruman.
o   mangalanam cha mangalam | - mangalukalukku mangalam. Inithana porutkalukkule inithanavan.
o   paramam yah parayanam || -  ippadi irupavane purushartham, avane parayanam. Avan thiruvadigalil kainkaryam pannuvathe sirantha palan, sirantha payan.
·         Why is all the adjectives used and then it is explained saying a person with all the above is a purushartham.. because then only we shall understand and accept and then do kainkaryam
·for him.  For us to serve anyone we need to understand the greatness of the master and hence so much explanation.
·         1. Paramam yo maha-tejaha
Tejaha -  if we take all the objects of light(olliku olli koddukum porul) like sun, mooon, stars, agni etc and compare  them all together with the bright face of the bhagawan still Perumal shines brighter. This is the explanation in the veda's.

Same is explained by Nammazhwar as follows "Suttu uraitha nan pon un thirumeni oli ovvadhu..." and paranjchoOdhi explained here in the pasuram same as what is told in the vedas - "Pranjchoodhi oruvathai adaigiran" here paranjchOdhi! nI paramAy.

nammAzhvAr thiruvAy malarndharuLiya, thiruvAymozhi 3-1 - mudichchOdhi
Pasuram 3014:
katturaikkil thaamarai* _nin kaNpaatham kaiyovvaa,*
sutturaittha nanpon* un thirumEni oLi ovvaathu,*
otturaitthu ivvulagu unnai* pugazvellaam perumpaalum,*
patturaiyaayp puRkenRE* kaattumaal parancOthee!       3.1.2.
2.  Oh EmperumaanE! The Param poruLE! The ParanjOthiyE! If we talk about  it, Your eyes Your Feet, Your hands- They CAN NOT be even compared to  the LOTUSES! (means they are much MORE BEAUTIFUL and better looking than  Red Lotuses!) .The Gold that has been heated and is at a Very high  temperature, such a Golden Colour even is much less Beautiful than Your  MOST BEAUTIFUL THIRUMENI (Divine Body). Hence, these people (Azhwar is pointing to us!) are comparing Your beauty to all these things (based on  their limited / lack of understanding.
Pasuram 3015:
parancOthi! neeparamaay* ninnigazhnthu pin,* maRROr
parancOthi inmaiyin* padiyOvi nigazkinRa,*
parancOthi ninnuLLE* padarulakam padaittha,* em
parancOthi gOvinthaa!* paNpuraikka maattEnE.               3.1.3.
3.  Since You are the Most Beautiful of all, You are the ParanjOthi.  Since, there is no more shining form than Your form, You are an  incomparable FORM of LIGHT. You are the One who created the entire  Universe and all worlds,GOvindhA! If these are Your measures, How do  You think I can tell in simple words with my pasurams? I DO NOT have the  capacity to tell about Your attributes and qualities.

All the materials in this world are shining because of the source of light from bhagawan. 
Refer : for article on Nachiketas

Nachiketas asked yama "irukku nu sollara, illanu sollara, irukka illiya ?"
Sarirathai vittutu atma moksha mandalam pona piragu, yenna nadakarthunu yarukkum seriya theriyalai. athu mathiru nadakartha ? illaiya ? poravan naduvile yengayavathu suthi therivana ? Ponavan thirumbhi varana illaiya ? onnume puriyalai neer than sollanum..
Katha Upanishad explains the answer for this.
Athma is brahmathin prathipalippu. Prathipalippu means the next question is whether athma is false.
Yama dharmaraja explains this further " Prathipalippu nu sonnene pillai, athma illainu inaichundudathe, athma is true, athama yethanala olividarthunu sollaren. Jeevatma thannala than olividanum, vera yethale.. Eg. Dhoti is there and when the light is switched on we can recognize dhoti. But when the light is switched off, one cannot recognize dhoti using dhoti. But a lamp can show it by itself.
Swayamprakash - things which can be shine by itself
Paraprakasham -  things which  shine due to some other entity
Paramatmavin olliyinal than jeevatmavaiye ariya mudiyum.
Ranga Ramanuja Bhashyam is the Vishistaadvaitha bhashyam for Upanishad.  Note that Ramanujar didn't do vakyanam for this.

Nammazhvar says
Pasuram 2796:
ninRanar irunthanar* kidanthanar thirinthanar*
ninRilar irunthilar* kidanthilar thirinthilar*
enRumor iyalvinar* enanNinai variyavar*
enRumor iyalvodu* ninRa_venthidarE.  1.1.6
Those who are standing, sitting, lying down; those who are NOT standing; NOT sitting and NOT lying down- all of them are directed and guided by Him; Such as He can not be thought of as one who is of same kind of form and nature at all times;  At the same time He has got same kind of GREATNESS and ATTRIBUTES at all times; such as He, due to our vairAgyam (determination), has become mine

Bhagawan is inside the jeevatma as antaryami and he is directing us.  First understand that Paramatma and because of that Paramatma the jeevatma is shining.  Paramatma is such a bright shining light(Oli).  Then Nachiketas asked "antha oli yeppadi irukkum ?"  Chandran, suryan, Natchathirangal, agni, minnal oli vida mattargal, avan(paramatma) oli vangi pinnum.
So he is Paramam yo maha Tejaha. - Teja patharthangal yellathukkum tejas kodukiravan.

Pasuram - "...sutturaittha nanpon"
Even if 1000 sun is shining, then will be dark in front of his kreedam  "Kathir ayiram iravi kalanthu yerithal otha nel.."
Shastram says - "koti surya prakasan..."
Such a bright kreedam will look dark infront of the brightness of his face. - "mudi jyothiya un muga jyothi malarnthatho..."
Desikan says -
Sahadevan said to duryodhanan "Amavasai anniku yutham start panna jeyam unnaku". Krishna sat on the bank of the river on chaturdasi and started doing tharpanam. Brahma sent surya and chandran together. What is amavasya ? Surya chandran coming together is Amavasai.. so you are here so it is amavasai. Like this krishna did everything for Pandava's

Paramam yo maha-tejaha . Paramam - alavida mudiyathathu uyaRnTHATHU(nothing equal and nothing above him), MAHA – PERISU There is nothing equivalent(samam) or greater(uyarthar) than HIM so Paramam. Pasuram - "oruthar mikkarai than oppar... oppila appan"...........
Thiruvaaimozhi 6.3 , Pasuram 9.
ennappan enakkaay ikuLaay* ennaip peRRavaLaay*
ponnappan maNiyappan* muththappan en appanumaay*
minnap pon mathiLsoozh* thiru viNNagarch chErndha appan*
thannoppaar illappan* thandhanaNn thanathaaL nNizhalE*.(2) 6.3.9

(An excellent pAsuram, so sweet, so lovely) Emeprumaan is my appan (father). He is also my sevilitthaay (baby sitter?) and my Mother as well. He is My Father , who is my Gold, My Pearl, My "maNi" (the pupil of my eye). he is The One who is at ThiruviNNagar, surronded by big Golden ramparts. THERE IS ABSLOUTELY NONE EQUAL TO HIM. (He is oppaaril appan- oppiliappan). Such Great Lord has granted me the shadow of His Lotus Feet for my redemption. There is no other means for me except taking refuge under His Feet.

Why such big explanation and these adjectives used by Bheesma.. "I am telling you the best to my knowledge and this is the greatest of all the jyothi  and without attaining this whom are you going to attain ?" is what Bheesma wants to convey to all Yudhistra and in turn the Jeevatma.

Continuing on Nachiketas.. Yama says "It is because of this Jyothi(Paramatma) you(jeevatma) are able to understand/shine. Athma has Jyothi but antha Jyothi ku Jyothithuvam kodukarthu Paramatma. "un thamarai aal oruvanaiye nokkum unarvu". Jeevatma awaits for Paramatma to help it to shine inspite of Jeevatma having the ability to shine.

Thirumal irum cholai. Kurathazhwarn - SundaraBhagu sthavam, "Otthar mikkar illathavan migu narai ilane.."  migunar - thanakku mem pattarvargal illathavan..

Gita - "There is no one equivalent to him.. shud i say that there is no one greater than you".

So as per Gita, Krisha Krishnaa Tatvam Thiruvaimozhi, veda we can understand that he is Paramam yo maha-tejaha.

·         2. paramam yo maha-tapaha | - asihwarya serukku. Isana Sillanaga yellaraiyum than niyamathukku utpaduthi vaikirano avan "maha tapaha"- yaru ishwarano.
Isana Silan bhagawan. Raj can rule a king, a house owner can rule a house. He is the Ishwar of Ishwar. "Vishwathuku yellam pathi. Thanaku thane ishwaren".
Ishu - aishwaryam. Uttama purushan ana bhagawan is the Ishwaran. "Uttama purushat anayaha paramatma...??"
Aakasham - "navasu" - Yevidathilum paranthu virinthu vyapithu irukkum. This is aakasham's kalyana gunam.
Raja - "mripan" - Niyamikka mudiyum anal vyapikka mudiyathu.
Aakasham vyapikka mudiyum anal niyamikka mudiyathu. Raja Niyamikka mudiyum anal vyapikka mudiyathu. Bhagwan vyapikka mudiyum and niyamikka mudiyum.
Thaithreya upanishad says "Vayu keeps running else bhagawan will question him. One can only feel vayu and one cannot see it", "Agni keeps burning", "mrutyu devan is scared and keeps running to do his duty. Yamadharmarajan does not even come close to bhagavatal's and only the vishnu dhootha's take them to Vaikuntam". Yama tells to his kinkarar's that he is the master except for the madhusudhan bhaktas and they shud go and meet those bhagavata's not to get them here but to get the sripatha theertham of the bhagavatha.
Brahma, rudran everyone perform the responsibility as assigned by Bhagawan vishnu.
"Jaamatha dasamograhaha" - 10th graham is mapillai.  Mapillai here is azhagiya manavalan who manages everything including the 9 planets.
Bheesma says "So you know the reality who manages everyone and hence he is the ultimate purushartham."

·         3. Paramam yo mahad-bramha - rombha periyavan, thannai andinavanai periyavan aakavalla perumai udaiyavan.
Pasuram - karanthu yengum paranthullan.
thidavisum perivaLi* neernNilam ivaimisai*
padar_poruL muzhuvathumaay* avai avaithoRum*
udalmisai uyirenak* karanthenkum paranthuLan*
sudarmiku suruthiyuL* ivaiyanda suranE.              1.1.7
The sturdy agAyam, fire, wind, water and the earth,(Pancha bhoothangaL) with those, He has become one Himself with everything that is in those pancha bhoothangaL; In each of those everything, He has hidden Himself as its life . Like that He has entered and spread everywhere and in everything like the light that spreads everywhere; Such a GREAT Emperumaan at the end of cycle, (yugam), He takes and unites everything back to Him."
This pasura emphasizes the sarira-sariri bhava one  of the key concepts of visidshtadvaita by the sentence udal misai uyir ena, as the soul inside the body. Karandhengum parandhuLan  means that He pervades all beings inside  and outside unmanifest. This implies the transcendence and imminence of the Lord. He is unmanifest in the world as the inner self.
Nammalvar’s words, Udal misai uyirene karanthu engum paranthu ulan” forms the quintessence of Visishtadvaita, which speaks of Paramatma as sariri and the rest as sarira.   
Visishtadwaitham is visishtasya  advaitam; visishtam consists of  viseshanas and viseshiyam. (All souls are paramatma’s viseshanas and Paramatma is the viseshiyam with the viseshanas.)

Swapooram means "thanana thanmai". Jeevatma swaroopam means Jeevatma.  Paramatma swaroopam means paramatma. Paramatma thanmai is paramatma. Jeevatma swaroopam is jeevatma.
Achit - Achit is small and is capable to reside where it is.
Chit - Jeevatma sareeram muzhuka vyapikiran.  Jeevatma Swapoorpathale vyapikka mudiyathu. Jeevatma Swabhavathale vyapikkaran. Swabhavam is dharma bhootha gyanam. Using this
gyanam he resides all over the sareeram. Hence if we get hurt on our leg we are able to feel it. If the Jeevatma is there everywhere in the body then it is Swapoorapathale vyapikkarathu.
But he resides all over the body due to Swabhavam which is the dharma bhootha Gyanam.  Jeevatma is anuswaroopam and he cannot reside all over the body. Due to the knowledge of the jeetvatma it resides all over the body.
Example to explain is Villaku is Jeevatma, Oli is Gyanam. Villaku oru idathil irunthalum oli is spread all over that place. similarly Jeevatma resides as anuswaroopam in one part of the body and due to its knowledge it looks like it resides all over the body.
So the next question is "Jeevatma pola, paramatma swabhavathale(gyanathale) vyapikkirana ? No Paramatma then thirumeniyaleye vyapikkaran. Swapooropathale vyapikkiran Paramatma and he is there everywhere, in all times.
Nachiyar thirumozhi , Pasuram 5.4 - "Vaikunthan yennum Thoni..."
enbu urugi ina vEl neDum kaNgaL
imai porundA pala nALum
tunbak kaDal pukku vaikuntan enbadOr
tONi perAdu uzhalginrEn
anbuDaiyAraip pirivuRu nOyadu
nIyum aRidi kuyilE!
pon purai mEnik karuLak koDiyuDaip
puNNiyanai varak kUvAi
Meaning : TRANSLATION FROM SRI SATHAKOPAN'S TAMIZH TREATISE: Oh cuckoo! My sorrow has infiltrated even into my bones (and has caused them to melt). My eyes that can be compared to deep piercing spears (vEl) are not able to even close. I have been struggling in the ocean of sorrowful separation for a long, long time because I do not have the help of SrI vaikuNTha nAthan who will serve like a boat for me to cross the ocean of sorrow. Oh cuckoo! You know well the grief that arises from separation from the beloved one! Please do warble sweetly so that kaNNan who has a body that shines likes gold, who is the embodiment of dharma and who has garuDa flag, will come to me!

vaikuntan enbadOr tONi peRAdu uzhalginREn - I am suffering because I have not been able to get the boat that is emperumAn. I can’t get my relief in the form of His arcA tirumEni because He does not come and embrace me or comfort me in His arcA form. I can’t get comfort from His vibhava forms since they occurred long back, and are not accessible to me now. I can’t get any comfort trying to access the boat in the form of the mUla mUrti for all these other forms - His form as SrI vaikuNTha nAthan, because my love for Him is like an ocean, and that boat is inaccessible and unavailable to me to quench my sorrow. So I am just  struggling without any way to get to Him.

Perumal is like a huge ship in which we all are residing and the ship is huge one and it resides everywhere. The jeevatma's in the ship keep moving. Paramatma cannot move. The ship cannot move because the ship(paramatma) is huge and he is everywhere. He need not move(Avikaraya). Because he is huge.  Also makes those who seeks his refuge as biggest  - thannai andinavanai periyavan aakavalla perumai udaiyavan.

Similarity between chit and achit is both belong to Paramatma ( HIS sotthu)
Similarity between Jeevatma and Paramatma both have knowledge
Similarity between chit and Paramatma - Thannodu yaru serugiralo avargalukku samamaya akividuvargal. Paramatma voda serunthomanal avarukku idaga Jeevatmavai akividugirar. Achit
thoda serunthal Jeevatma vai kizha pudichi thallidum.

Azhwar says "Saman kol veedu tharum.." thanukku samamana mokshathai alikiran bhagawan. Also he gives samyam to 8 kalyana guna.
sumanthu maamalar* neersudar dhUpamkoNdu,*
amarnthu vaanavar* vaanavar kOnodum,*
namanRezum* thiruvEngadam nangatku,*
saman_koL veedutharum* thadaNGkunRamE.  3.3.7
7.  ThiruvEnkadam is the Mountain that can grant us mOksham (the Ultimate for us); There only NitysUris., like sEnai mudhali, come and pay obeisance to Lord VenkatEsa; They hold the "PooraNa kumbham" , offer most fragrant flowers, light deepam, burn incense sticks / saambhraaNi during their prayers to Venkata vaaNan;
Samyapathi Moksham (is it explained in Srimad-Bhagavatam 1.1 SB Canto 5..with Eight symptoms of a jivan mukta  ?)
1)      apahata-pāpa - freed from all sinful activity
2)      vijara - he is not subjected to the miseries of old age
3)      vimṛtyu - he prepares himself in such a way that he does not take on any more material bodies, which are destined to die. i,e. he does not fall down again to repeat birth and death
4)      viśoka - he is callous to material distress and happiness
5)      vijighatsa - he no longer desires material enjoyment
6)      apipātā - he has no desire other than to engage in the devotional service of Kṛṣṇa, his dearmost pursuable Lord
7)      satya-kāma - all his desires are directed to the Supreme Truth, Kṛṣṇa and does not want anything  else.
8)      satya sankalpaha - Whatever he desires is fulfilled by the grace of Kṛṣṇa. First of all, he does not desire anything for his material benefit, and secondly if he desires anything at all, he simply desires to serve the Supreme Lord. That desire is fulfilled by the Lord's grace.
"Samyapathi" equality/samyam with Sriman Narayana's 8 of his kalyana gunas.

·         4. Pavitranam pavitram yo  - pavanathvam. Suddhi kodukum porutkalukkule migavum suddha subhavan peruman.
Two meaning - 1. pavithra padarthangalukkule siranthavan, 2. pavithramana padarthangalukku pavithrathai kodupavan
pavithram - Gangai, Cauvery, punya karma, divya desam.  He is the best in this list.
Thiruppavai - pasuram 5 - "Vayinal padi manathinal sinthikka...... theeyinil thoosaagum..." Pavithramana avan thirunamathai sonnal, nam papam theeyinil thoosaagum.
maayanai mannu vada madhurai maindhanai(th)
thooya peru neer yamunai(th) thuRaivanai
aayar kulaththinil thOnRum aNi viLakkai(th)
thaayai(k) kudal viLakkam seydha dhaamOdharanai(th)
thooyOmaay vandhu naam thoomalar thoovi(th) thozhudhu
vaayinaal paadi manaththinaal sindhikka(p)
pOya pizhaiyum pugudharuvaan ninRanavum
theeyinil thoosaagum cheppElOr embaavaay

Upanishad says "Bhagawan yennum agni la nam pavam yennum panchu mootai pottal..."
Parasara bhattar and his two shishyas - Therkazhwan , kolariazhwan. Ayana punya kalam vanthathu.  THe sishya didn't take bath too. and the reason he gave was.."Yetharkaga theerthamadanum ? Snanam panninal manathil irukkum azhuku poguma ? Only the Bhagawan who is residing in him can help me using his chakram to clean all my avidhya, papam."
Anushtana bhagam was less but Gyana bhagam was good and Parasara bhattar was happy about his shishyas Gyana Bhagam.
One cannot leave the Anushtanam. One who understand about Paramatma can probably leave teh anushtanam like how a person who has mastered the snake behaviour and its poision, puts his hand in the snake's mouth.  One cannot leave anushtanam just because i am not able to do it.

Vasudeva charithram's sonnavar, kettavarin, sollunu thoondinavarin 3*7 thalamurai (munnar, pinnar, naduvil)  21 thalamuraigal punyam punyam.
Gangai is pavithram. Gangai theertham, prokshanam, darisithalo, marithalo, punyam punyam. Gangai ku pavithram koduthavan bhagawan. Gangai is thiruvikraman's Sri pada theertham.
Vedam is pavithram. Avanai sollarthunala yetram, pavithram.
Shivan - means yellarukkum mangalathai kodupavar. Aaalavandar says "avar sivanaga anar, thiruvikramanin sri pada theerthathai than thalaiyil thangina pinnar".
Two meaning - 1. pavithra padarthangalukkule siranthavan, 2. pavithramana padarthangalukku pavithrathai kodupavan

·         5. mangalanam cha mangalam | - mangalukalukku mangalam. Inithana porutkalukkule inithanavan. INiya padarthangalukku iniyathai kodupavan.
Pavithram and on top of it inithan, iniyavan. kanna Pal amudhaga vanthu
Kashayam kudika vendam, pal kudithal pothum. Perumal is like milk not like Kashayam.
Perumal thirumeni is full of rasam and he chooses and gives it to various fruits.

·         6. paramam yah parayanam || - Ivane parayanam
Ippadi irukkum bhagwan parayanamaga irukka kadavan.

More from website

Bhagavan gives effulgence even to the other sources of light such as the sun:

Thereafter, Bhishma replied to the inquiry about the ultimate destination. Speaking thus, he set the mind of Dharmaraja Yudhishtira ready for listening to the thousand glorious names of the Lord, with the four slokas beginning with ‘paramaM yaH’. Out of those, he replies to the second question “which is the ultimate destination?” in the first one and half slokas.
परमं यॊ महत्तॆजः परमं यॊ महत्तपः
परमं यॊ महद्ब्रह्म परमं यः परायणम्
पवित्राणां पवित्रं यॊ मङ्गलानां मङ्गलम्
A question pertaining to the usage of grammar may arise, thus: will it not be wrong to use a neuter gender word (paramaM) along with masculine words (yaH tEjaH)? Will it not lead to gender distortion in the statement? If this is a doubt at all, the response to this question is a clear ‘No’. If a certain word denoting number or gender of a noun acts as a substitute to the noun already being described in a statement, instead of it being an adjective to it, then there is no restriction on mingling the different numbers and genders, as illustrated in scriptural statements “वॆदाः प्रमाणम् (vEdAH plural, pramANam singular) and तत्त्वं नारायणः परः (tattvaM neuter, nArAyaNaH paraH masculine).
The six adjectives starting with ‘the Supreme Effulgence’ (paramatEjas) in these one and half slokas describe the ultimate goal of one’s life, due to its being the most affable in all respects.
‘tEjaH’ – being effulgent by nature, and also which lights up the other objects. The boundless effulgence of the Lord is shown in the Upanishadic verses such as “having attained the form of supreme effulgence”, “The sun shines bright by using His effulgence”, et al.
The words ‘mahat’ and ‘param’ respectively deny the presence of any other source of effulgence equalling or exceeding Bhagavan. This meaning of the words ‘mahat’ and ‘param’ (none equalling or exceeeding) should be remembered with every subsequent occurrence in the slokas.
He is called ‘tapaH’ since he rules over everyone (ईष्टॆ सर्वस्य इति तपः). This is as shown in the various scriptural statements such as The one who rules over the devas, the one who is the Supreme to even the rulers, He is the Supreme ruler of all, et al.
He is called ‘brahma’ since He is possesses ceaseless auspicious nature and qualities, and also since He is magnificent, omnipotent and nurturing everyone.

Removal of impurities upon contact with Bhagavan:

Amongst the purities, He is the purest with none to equal or exceed. The word ‘pavitram’ connotes the origin of purity. The word ‘shuddhi’ or purification refers to the voidance of impurities. The impurities, here, refer to the transformations in the insen
tient entities (achEtanam) due to the contact with rajas and tamas. Amongst the sentient entities (chEtanam), impurities refer to the effects of such transformations, such as ignorance, offence unto the Supreme Entity, passion, hatred, etc. Since Bhagavan is totally against such inauspicious effects, He uproots all these impurities from the sentient and insentient entities Himself.
The scriptures declare thus:
“Oh! None can make Him burn with despondence”
“He is like a lotus leaf to which water cannot stick”
“He is like a fire that burns a bag of cotton thrown into it”
“He judders off all the good and bad deeds”
“Then the learned soul gets rid of all merits and sins”
“The individual soul is fully purified by the knowledge of the Supreme Soul”
“One should meditate upon the Supreme Lord Narayana at all times such as while taking bath, et al. The utterance of the divine names of the Lord are only prescribed by the Vedas as the remedy for all bad deeds that one might have done in the past”
“The one who knows me as free of births and eternal is freed from all his sins”
“Oh Rama, you are the only purifier of all the worlds”
“Of all remedies to clear off one’s sins, the thoughts about Sri Krishna is the best”, and other statements in the remedial portions of scriptures.
“Just as fire with high flames burns a blade of grass, so also Vishnu – residing in the minds of yogis – burns all their sins”, et al.

Only by contact with Bhagavan shall all entities gain purity:

Even the other entities such as the holy rivers and shrines gain their sanctity only by getting in contact with Bhagavan. This is shown with the adjectives ‘paramaM’ and ‘mahat’. It is never right to say that either the inanimate entities which are naturally impure, or even the animate entities in contact with those inanimate objects – such as dEvas and other individual souls – would purify other objects/entities of their categories. That is why sages like Parashara, Shounaka et al deny their characterization of purity in the contexts such as ‘shubhAshrayam’ (auspicious refuge) in all their works.
To quote them, they say:
“All of those entities (both sentient and insentient bound in this samsara) such as devas and others are impure because they are all bound by karma.”
“All entities right from the highest four-faced Brahma up to the lowest inanimate pillar are bound in this samsara due to their karma.”
It is a well established fact that the purity of such demigods comes from their actions such as worship of the Supreme Lord, praising His divine qualities, partaking of the holy water that washed His lotus feet, and the like.
The holy rivers and places of pilgrimage gain sanctity due to their association with Bhagavan by physically being in close proximity to Him. This is as shown in the scriptures thus: “Ganga gains greatness due to the fact that the water actually originated from left toe of Vishnu”. Also, statements like “Vishnu is called ‘apAMpati’ because water is His abode” show the sanctity of inanimate objects such as water.
The entity called ‘time’ is sanctified by His incarnations and divine deeds such as His slumber (dakshinayana), waking up (uttarayana), the twelfth day of the moon (dvAdashI), days when He was born in different incarnations (jayantI), the divine star of Vishnu (shravaNa) et al. All of these periods of time gain sanctity due to His association with them.
The qualities of soul such as internal and external restraints and the like gain their sanctity due to their resulting in the knowledge about Him.
The various rituals such as oblations, donations, penance, annual ceremonies, et al gain their sanctity due to their nature of being limbs of worship of Bhagavan.
The classes of people such as Brahmins gain their sanctity due to their eligibility to study the Vedas which speak about His glories. This is as per the scriptural statement that says “Having known the all pervading Vishnu, the learner of Vedas (Vipra) attains the status of a scholar (viprattva) and sees the truth about the Supreme Entity”.
The Vedas, smrithis, and other scriptures supplementing them are all sanctified by their glorifying the Supreme Entity, and also expounding about His auspicious qualities, as illustrated in the statements “All the Vedas speak about Narayana”, “The Vedas and smrithis are verily my commandments”, et al.
The Aranya kanda of Mahabharata, while talking about the places of pilgrimage, start with the phrase “the holy Dwaraka” and continues thus: “The incomprehensible Supreme Soul Hari – the slayer of demon named Madhu – resides in that place. That is verily the place of holiness; that is verily the Supreme abode; that is verily the holiest place of pilgrimage; that is verily the abode of highest penance.”
Having spoken about the sanctity of all holy places only due to the association with Sriman Narayana, it is clearly iterated in the Mahabharata thus: “The holiest of all entities is verily Govinda Himself. He is the most virtuous among all virtuous entities”.

Bhagavan is more sought after than the lower auspicious entities:

Bhagavan is the most sought after entity, much more than the other lower auspicious entities such as the most scented flowers and garlands, perfumes, damsels, the divine nectar et al, and even more than the individual souls themselves – who
have been released from the clutches of samsAra and thus are engaged in enjoying the eternal bliss of their true nature of self. Thus, Bhagavan is addressed as “the most auspicious among the auspicious entities” (maMgalAnAM cha maMgalam). For the same reason, He is also the Supreme Destination to be attained by all the individual souls. This is further explained here:
The original question reads “which is the Supreme Destination that an individual soul should attain?” (Question no. 2). In reply to this, Bhishma says “whoever is the most sought after entity” (yaH parAyaNaM). This usage of “whoever” is deliberately made to bring out the high popularity of Bhagavan being the Ultimate Destination for all among the scriptures. Thus, Bhishma says, “whoever is denoted by all the adjectives used till now, He alone is the Supreme Destination for all of us”.


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