365bet娱乐

It is universally admitted fact that Ramanuja is the founder of Vishishtadvaita school of philosophy. He has been regarded as the prime teacher of all Srivaisnavites. It is stated that there is no other fate that the Preceptor. Lord Hayagriva shines always on the throne of the tip of the Acaryas to tongue. Here Acarya is none other than Ramanuja himself. Lord Narayana himself has incarnated as Ramanujacarya in order to lift the jivas up from the ocean of Samsara.19 1 Lord Narayana in the form of Srinivasa dwelling on the heads of Tirumalai has been the Aradhya deity of Ramanuja. It is considered by wise men on the strength of appropriate proofs that the bell in the temple of Tirupati, which frightens away all enemies of the gods and which was used by four-faced Brahma in the service of the Lord, is took the incarnation for the betterment of the society. And it is that Venkatanatha or Vedanta Desika the author of the Sankalpa-suryodaya, great exponent after Ramanuja to propogate the philosophy of Visistadviata Vedanta at 17. 18. 19. S.S. 1 86, p-308 svatah sarvaveksi srutisatasirastranacaranah svabhrtyannastratum yadidamanagham tantramakrta | idam sreyah punyam hitatamamitiva vyapadisan munih parasaryah prakatayati manam tadakhilam || arohantvanavadyatarkapadavisimadrsam madrsam pakse kartayuge nivesitapadah pakse patadbhayah paran | sarvanusravasadadarsisasirahkampadvijihvasanakridakundalamaulirantaghrnibhih saratrikah suktayah || S.S. II - 85, p-305 adhyasinaturangavaktravilasajjihvagrasimhasanadacaryadiha devatam samadhikamanyam na manyamahe | yasyasau bhajate kadacidajahadbhuma svayam bhumikam magnanam bhavinam bhavarnavasamuttaraya narayanah || S.S. II - 63, p-281

274 large. 20 It is really a note worthy point because this is highlighted by Vedanta Desika himself. These preceptors have laid down the tradition on the basis of the scriptural statements. It is that Lord Narayana being worshipped by means of Yaga, Dana, Homa, Arcana, Bharasamarpana, Dhyana etc. grants to all embodied beings, the fruits of their actions, in accordance with each individuals Varna and Asrama. This tradition is pointed out in the drama.21 This Visistadvaita philosophy propounded by Ramanuja is well in tune with the philosophy of the Upanisads. Therefore, it is free from blemishes. Still some perverted persons find faults in his philosophy; but by doing so they themselves become blameworthy. It is just like one who tries to make the sky impure by mire raised by his own hands, that mire ooz down his own limbs but the sky does not get impure. 22 So far as the essence of the Vedanta is concerned, Venkatanatha states that by the study of the sculptures, the pure Soul turns away his mind from the pleasures of the world. As such his intellect becomes more matured for the cultivation of meditaion and for the other Niskama Karmas. This makes him eligible to gain the grace of the Lord. He cultivates Bhakti and steps ahead as Prapanna. Thereby, that individual Soul attains salvation. 23 When Jiva adopts the means of realisation, preceptors favour is quite essential to win. Because just as evil spirits bind a child, Kama, Krodha, Ahamkara etc. catch hold of the individual Soul. And as a great magician makes the child free from the grip of evil spirits, the preceptor also destroys Kama, Krodha etc. of a 20. vitrasini vibudhavairivaruthininam padmasanena paricaravidhau prayukta | utpreksyate budhajanairupapattibhumna ghanta hareh samajanista yadatmaneti || 21. 22. 23. S.S. 1-14, p-40 yathadhikaranam prabhuryajanadanahomarcanabharanyasanabhavanaprabhrtibhih samaradhitah | phalam disati dehinamiti hi sampradayasthitih srutismrtiguruktibhirnayavatigirabhati nah || srutisrenicudapadabahumate tavakamate svapaksasthandosanvitathamatiraropayati yah | svahastenotksiptaih sa khalu nijagatresu bahulam galadbhirjambalairgaganatalamalimpati jadah || nirapayadesikanidarsitamimam kamalasahayakarunadhirohanim | kramaso'dhiruhya krtinah samindhate parisuddhasattvaparikarmite pade || S.S. IX 6, p-752 S.S. II 32, p-244 S.S. II 81, p-161 -

275 individual soul whom surrenders unto him for protection. And through the grace of the preceptor, his path of realisation becomes unobstructed. The seeker should always approach such a preceptor who can remove his ingnorance and shower pure knowledge on him. Therefore individual selves. seeking knowledge can learn all the truths from such preceptor with care and attention. Thus the role of preceptor in the life of a seeker is very important. Such preceptor instructs to his disciple the essence of Upanisadic texts as upheld by Ramanuja. This secret doctrine taught in the Upanisads is highlighted by Venkatanatha. The Bhedi Sruti texts declare that the three tattvas Cit, Acit and isvara are different from ane another. But the sacred Sruti texts dec are the unity of all these tattvas and declare that these tattvas are his body or attributes of the Lord. The Supreme Brahman is the inner ruler and controller of the entire Universe. There is no over lord for him. This is the purport serene of the sacred texts. 24 This dececive knowledge of the three tattvas clearly with the help of three Pramanas accepted by Ramanuja they are Pratyaksa, Anumana and Agama. According to the philosophy of Vishishtadvaita Jiva's are three fold; i.e. Baddha, Mukta and Nitya. Also there are three kinds of non-sentient things such as Prakrti, Kala and Suddhasattva. Lord Narayana a one can grant all the four objects. i.e. Dharma, Artha, Kama and Moksa. Just as all rivers meet in the ocean, all beneficient streams of Vedic texts have the eternal and natural substratum i.e. the Supreme Being. In the philosophy and religion of Visistadvaita the place of god Garuda, the king of the birds is remarkable for he is ever eager to bring Lord Narayana with great speed to the houses of those who have surrendered themselves to Him. Vedant Desika makes it clear that Garuda who is ever at the sevice of the Lord, is adorned 24. mitho bhedam tattvesvabhilapati bhedasrutirato visistaikyadaikyasrutirapi ca sartha bhagavati | imavarthau goptum nikhilajagadantaryamayita niriso laksmisah srutibhiraparabhih pranidadhe || S.S. I 94, p-324

276 with the serpants as ornaments and enables the seekers who obtain the essence of the truths contained in the ocean of the scriptures. 25 He is endowed with Supreme Power. Therefore in his childhood, Garuda made the mountains break to pieces, the four oceans were convulsed and his wings were wet with their water. The stars in the sky were split and scattered and made the interior Brahmanda from the nether world to the top of Satyaloka moving round. 26 Garuda dwells in the nest of all the Vedas his shoulders are the seat of the Lord, when he is bent on making his enemies suffer. Further, he is glorified that when Garuda's wives Rudra and Sukirti who are full of joy at his arrival in their homes, embraced him closely pressing their breasts against chest. Thereby the serpants worn as ornaments suffer pain tremble and the rows of the gems on their foots move about in circular forms as if for ritual of Nirajana. Because of this Garuda's body becomes more resplendent with the stream of brilliance. 27 This verse is repeated in the Garuda Pancasat Stotra by the same author. 28 In order to show the greatness of Garuda, it is further explained that when Garuda, was snatching away the nectar from the King of Gods, he was hit by Indra's Vajra, but the scar left by the edge of Indra's Vajra, is borne by him as an ornament. He strikes everyone with astonishment when he rises resembling the tempest at the end of Kalpa. His glory is well understood from his occupying the victorious banner of Lord Visnu. He is the form of Sankarsana and is the deity presiding over and directing the five Pranas such as Prana, Apana, Vyana, Udana and Samana. He assumes five forms such as Satya, Suparna, Vijaya, Tarksya and Vighnesvara. 25. namah pannaganaddhaya vaikunthavasavartine | 26. 27. 28. srutisindhusudhotpadamandaraya garutmate || S.S. X - 17, p-808 ksunnaksonidharani ksubhitacaturakuparatimyadgarunti trutyattarasarani sthaputitavibudhasthanakani ksipeyuh | patalabrahmasaudhavadhivihitamudhavartananyasmadartim brahmandasyantarale brhati khagapaterarbhakakriditani || S.S. IX - 18, p-808 garudamakhilavedanidadhirudham dvisatpidanotkanthitakunthavaikunthapithikrtaskandhamide svanidagatipritarudrasukirti- stanabhogagadhopagudharaphuratkantakavratavedhavyathavepamanadvijihnadhipakalpavispharyamanasphatavatikaratnaroci- schatarajinirajitam kantikallolinirajitam | S.S. IX - P-809 Sri Vedanta Desika Stotramala, Sanskrit Sahitya Sadana, Mysore - 1989, Verse No. 11, p.46

277 Furthermore it is glorified that Garuda can make accessible to the seeker the spiritual meditaion called Upasanas in the Upanisads. Garuda's Pancaksaramantra which has Pranava before the word, Paksi and Svaha at the end make the Purusarathas fruitified. He has incarnated to fulfill the vow of Valakhilyas who regard fiercely at the insult of the offered to them by Indra. In the Pancaratra Agamas, it is declared that the Sannaha or equipment and Sankalpa or resolve of Lord Hari appear as visible manifestation in the form of Garuda and Sudarsana cakra respectively. Garuda is regarded as one of the eternal Jivas by the Visistadvaints. He is eternal Jiva because His consciousness is devoid of contraction, in as much as his activities are never opposed to the will of the Lord. the ancarnations of Garuda and other eternal Jivas like Ananta, Visvaksena etc. are determined by their own will like the incarnation of the Lord. Moreover, his duties have been fixed from time without beginning by the eternal will of the Lord. 29 In this manner glory of God Garuda has been proclaimed by Venkatanatha. As has been pointed out before, God Garuda is identified with Sankarsana form of Supreme Brahman. For favouring the devotees of different religions, Lord Narayana dwells in various places of India. As such they are known as holy places. Such places are rather shrines of different forms of the Supreme Brahman. From the long past, these places have been recognized as piligrim centres by the Srivaisnavites. The glory of these places is described in such a way that any reader of this portion of the drama would become a devotee of Lord Visnu. The places described in the Sankalpa-suryodaya find their home in the sixth act. Those are Meru mountain, Kailasa, Gandhamadana mountain, Himalaya mountain, region of Ganges, Vindhya forest, Ayodhya, Mathura, Saligrama, Varanasi, Sahyadri Mountains, Yadavacala, Narayangiri, Melukote, Malaya mountain, Pandya 29. nitya nama kadacidapi bhagavadabhimataviruddhacaranabhavena jnanarajivaprasangarahita anantagarudavisvavasenadayah | tesamadhikaravisesa isvarasya nityecchathaiva anaditvena vyavasthitah | etesamavatarastu bhagavadavataravat svecchaya | Yatindramatadipika, p-121

278 country, Vrsacala, Chola country, Srirangam, Tundiramandalam, Venkatacala etc. Obviously, all these regions are not the shrines of Lord Narayana. Still as Narayana is Cidacitvisista all the regions either it be a forest or a river or a mountain or a temple all these form the body of the Supreme Narayana in essence. With regard to the concept of Supreme Brahman, Lord Narayana is explained by Venkatanatha as the Controller of All, the Principle of all the worshipped in every act, the bestower of all fruits, etc. To bring the light, the magnificient power of Lord Visnu, Venkatanatha describes different aspects of Brahman one of such aspects is that the dramatists describes Lord Narayana's Vibhava. It means Lord Narayana in different forms similar to that genes. Thus Lord Narayana's Vibhava is of ten types. They are those ten particular Avataras such as Matsya, Kurma, Varaha, Nrsimha, Vamana, Parasurama, Rama, Balabhadra, Krsna and Kalki. All these Avataras are Narayana, are well described in the seventh Act of the drama, wherein Purusa thinks of proper form of the Supreme Brahman for meditation. "According to Visvaksena Samhita and Laksmitantra all the Avataras descend from the fourth Vyuha, namely Aniruddha, but Padmatantra declares that of the ten Vibhavas, Matsya, Kurma and Varaha descend from Vasudeva, the Nrsimha, Vamana, Sri Rama and Parasurama from Sankarsana, Balarama from Pradyumna, Sri Krsna and Kalki from Aniruddha." 30 Of these Avataras, Narayana assumes Matsya form for restoring the Vedas. By supporting the mountain Mandara Brahman incarnated as for generating nectar which was the means for immortality of the Gods. He manifested in Varaha form with a view to protecting his own consort Bhumi and with the desire to save humanity sunk in the ocean of phenomenal existence. Lord Visnu appear in the form of Nrsimha through the pillar for the destruction of Hiranyakasipu and to save his devotee Prahlada. The Vamana incarnation was assumed for the protection of the world, by cleansing its sins with the Ganges arising from his Lotus-feet when he 30. Swami Adidevananda, Yatindramatadipika of Srinivasadasa, Sri Ramakrishna Math, Madras, 1967, pp. 203-204.

279 became Trivikrama. Then Lord Narayana took the form of Parasurama for annihilation of the wicked Ksatriyas. Further, he took the incarnation of Rama for the establishment of Dharma, Balabhadra manifestation of Narayana is for the destruction of the demons like Pralambha etc. Lord Krsna incarnation was taken by Him for pointing out to the humanity, the means for liberation. The last i.e. Kalki incarnation which will take place, is for the establishment of Dharma in its entirity by the destruction of unrighteous, and for liberating the world from the clutches of Kali. Thus, all these incarnations taking place as per the will of Lord Narayana are for the protection of the good and the destruction of the wicked. 31 When describing the holy places of Sri Vaisnavites, the dramatist describes Lord Narayana as Arcamurti. He dwells in the Narayangiri in the Arca form. To quote "Here dwells the Omniscient (as Arca) bearing on His Person, Laksmi and the gem Kaustubha, and vouchsafing bliss (to His worshippers) even without speech as he does to the inhabitants of Svetadvipa. The Lord resides here on the scene of the victory of the prince of Sannyasins, where the thousand waves of Vidyas cause as much excitement as in the ocean of milk. 32 Arcavatara means the special form of Narayana without remoteness of space and time. In Avatara the Lord assumes the body chosen by the devotees and descends with a non-material body. He becomes cependent on the worshipper for bath, food etc. He bears everything and is replete with Knowledge and with other attributes. He recites in houses, villages, towns, sacred places, hills etc. Thus Arca is a special form of the Lord, who accepts any substance for body. 33 34 Further, 31. Cf. Yatindramatadipika, pp. 137-38. 32. 33. 34. laksmikaustubhalaksanena vapusa vacam vinaiva svayam scetadvipanivasinamiva disansamtosamantarmukham | vidyavicisahasrasambhramamila dugdharnavadambare sthanam samyamisarvabhaumavijayasthane vidhatte harih | S.S. VI-50, p. 574 arcavataro nama desakalaviprakarsarahita asritabhimatadravyadikam sarirataya svikrtya tasminnaprakrtasarira visistah san arcakaparadhina snanabhojanasanasayanasthitih sarva sahisnuh paripurno grhagramanagaraprasastadesasailadisu vartamano murtivisesah || Yatindramatadipika, p. 139. This Arca form is fourfold due to the difference as Svayamvyakta or self manifest, Daiva or concecreted by Divine beings, Siddha or concecreted by the sages, and Manusa or concecreted by human beings. Yatindramatadipika, p.139.

280 All Indwellership of the Lord is thus extolled "When Bhagavan is seen in the mirror of the Vyapaka - mantras which disclose His All - Pervasiveness, one will see that the Universe (which we perceive with our senses) is absolutely dependent upon Him for its existence, and continuance and, likewise, for its activity and the fruit or result arising from it, since the Universe is supported and controlled by Him and is also solely for the fulfilment of his purpose, one will understand that it is the body of the Primeval Creator. By realizing this relationship of the Universe being the body of the Creator, one is enabled to reach the heart of the Srutis, which were not composed by anyone and which have the deepest significance." 35 Also the Bhagvadgita statement tena vina trnamapi na calati is illustrated in the following verse: "When the Lord does not permit, even the great storm of Pralaya, cannot move a blade of grass. So also (when He does not permit) the fire at the end of the Kalpa cannot consume the blade of grass. The other deitics are all below Him and have their beginning and end and are subject to the pairs of opposites (heat and cold, pleasure and pain etc.), Purusa now knows these truths and neither finds pleasure in anything nor falls unto despair at anything." 36 This description signifies the Lord as All-Controller. The Lord controls everything sportively. This idea is brought out as below. "The existence of all things mentioned below and other similar things, their continuance and their activities are entirely dependent on the Lord's will and it is by the encircling waves of His Leela that the wind blows strong, the stars move fast in the sky, the fire burns, the ocean does not cause the earth to shake, and the earth shows herself fit to bear things that move not and beings that move". 37 35. 36. 37. adheyatvaprabhrtiniyamairadikartuh sariram sattasthemaprayatanaphalesvetadayattametat | visvampasyanniti bhagavati vyapakadarsadrsteh gambhiranamakrtakagiram gahate cittavrttim || trnodam ksetum pralayapavano na prabhavati ksamastannirdagdham yadanabhimatau kaladahanah | tadarvacassarvanajahrdavadhidunduniyaman vidannasau trpyatyatha ca na visade nipatati || S.S. IX-32, p.774 S.S. IX-47, p.789 vayurdodhuyate yadyadayamudugano bambhramiti drutam khe tejo jajvalyate yadyadapi na jaladhirmadhavim dodhaviti | bhuryadva bobhaviti sthiracaradhrtaye tacca tadrkca sarvam svayattasesasattasthitiyatanaparabrahmalilormicakram || S.SIX 5, p. 751

281 In the Visista-advaita Philosophy and religion Goddess Laksmi is given prime importance next to Lord Narayana. Venkatanatha enlaces this Tattva also in the garland of other important tenets. This Tattva is described as below: 38 "The Goddess Laksmi is the divine wealth of Visnu who is the Celestial Cow that yields whatever is asked for by the world, who is the fullest treasure of all lovely and auspicious things, who is the extreme limit of compassion and who is the eternally fragrant garland on the head of the Vedas (i.e., the Upanisads) It is further said that Goddess Laksmi, the Consort of Lord Narayana assumes different forms appropriate to the forms of the Lord in his manifestaions.³ Goddess Laksmi points to Her Nityaviyogittva with the Lord. This role of So far as the concept of Jiva is concerned, Venkatanatha refers to another type of the Jiva i.e. Baddha or the bound Jiva. The bound Jivas are those who are not freed from the empirical existence. These bound Jivas are again divided into many groups. The Purusa or the Individual Soul who is boosted up from all corners in the drama by Viveka comes under the group of Dharmapara Jivas who are devoted to none other than Lord Narayana. The Purusa spoken of in the drama may be called Jijnasu or the seekers of Knowledge. Such a seeker of Knowledge is a votary of self realization and of release from Samsara. Self-realization arises from pure Knowledge of Brahman. The votaries of Moksa are the devotees of Lord as well as Prapannas i.e. those who have completely surrendered themselves to God and through the means of Prapatti attain Moksa. The Vishishta-advaita Vedanta ordains some means to liberation when the Jiva is treading the path of Moksa, he has to offer eight flowers to the Lord i.e. he has to observe Ahimsa, Indriyajaya, Daya, Ksama, Jnana, Tapas, Dhyana and Satya. By following all these disciplines strictly, all sins are removed. He should possessed 38. kalyananamavikalanidhih kapi karunyasima nityamoda nigamavacasam maulimandaramala | sampaddivya madhuvijayinah samnidhattam rada me saisa devi sakalabhuvanaprarthanakamadhenuh || S.S. VII-24, p.631 39. yadbhavesu prthagvidhesvanugunan bhavan svayam bibhrati yaddhamairiha dharmini viharate nanakrtirnayika || S.S. 1-6, p.23

282 unstinsted devotion to Lord Narayana alone. So that future transgression will not stain him. Then he should undertake the course of deep meditation of no one but the Lord. Then he becomes eligible for the attainment of eternal bliss in Vaikuntha. At this stage, will of the Lord arises and the Jiva becomes liberated. When the Jiva ascends the steps of meditation, he should win over all the evil effects of the mind., i.e. he should win over Kama by Vikrati, Krodha by Ksanti, Lobha by Tusti, Moha, Dambha, Darpa, Asuya, Irsa, etc. by Viveka. This discipline is highlighted in the whole of the battle scene in the eighth Act of the drama. And the seeker can enter into a deep meditation if he has cultivated the qualities like Sama, Dama, Uparati etc. and by the blessings of the Preceptor. To a person engrossed in meditation, future sins will not cling, and his past sins are destroyed. meditation in its beginning stage may be obstructed. The "Even though true knowledge (concerning matter, the individual self and the Supreme Self and their relations to one another) has nipped the rise of sins at the bud, even though the mind with proper concentration on itself has clearly withdrawn the activities of all the other senses, even though that of monkey, the mind, has given up its usual fickleness, yet the bad impressions due to past Karma which still continue to remain in a subtle form within the mind like sparks of fire hidden in ashes, kindle into a flame on occasion like being insulted by others, and weaken the meditation or Samadhi which is slowly taking shape and rising" "40 When seekers meditation is impeded, he tries to transgress them with the help of the knowledge of Brahman that he has acquired. At this stage he can be said as extremely fortunate as he shines like the very embodiment of the sentiment of the Santa. When such a seeker completely surrenders to God, the later destroys all sins, so that it may not sprout again.41 40. 41. tattvajnane visuddhe samayati duritarambhamatmavadhane vyaktakrstetarakse vimati ca manovanare capalatsvat | bhasmacchannagnikalpah paraparibhavanadyagame dipyamanah slaksnah samskarasarastaralayati sanairujjihanam samadhim || S.S. IX-13, p.757 svaraksanabhararpanaksanikasatrinah ksetrinah pravartya krpaya sthiti prabhurabhutapurvodayam | jagadviparivartanaprathitanityasaktih svayam ksipatyapunarankuram duritamasya laksmipatih || S.S. I-80, p.158-59

283 When such Jiva in his life of meditation come its any sin, it will cling to his enemy and the fruits of the meritorious deeds which have been given up by him, wil. be experienced by his friends. 42 Venkatanatha makes it explicit that all sins of the Jiva will be destroyed by the will of the Lord. Still Prarabdha Karma remains to be experienced. After experiencing all Prarabdha Karmas Sthula Sarira of Jiva will be left away after the fall of the body of the Jiva. The Suksma Sarira which he possesses even then, that will be left away after taking bath in the river Viraja.4 Thus the Jiva comes out of the prison house of the body constituted of water, blood flesh, fat, bones, marrow and semen and like a prince emerging from within the hu of the hunter and hastening to climb up the palace of his father, the emperor, the Jiva ascends to paramapada through the path of Devayana accessible to none else Then he is escorted to the region beyond Tamas.44 4, At every step of Jiva's path leading to Paramapada grace of Lord Narayana is essential. This grace is technically called Icchasakti of Narayana.45