Srimad Bhagavatam Skanda 1- The Axiom of Atma
Srimad Bhagavatam cleanses kalimala or the pollutant of Kali, destroys
sins, shows the indweller, the Lord, in oneself by bringing Vairagya towards
the materialistic world, and gives pure devotion, crystal clear, and clean
knowledge.
|| Hari Om ||
 |
| || Sri Veda Vyasaya Namaha || |
My Salutations to Lord Adhokshaja, Lord Vasudeva,
bestower of Satvika Bhakti. My repeated Salutation to the unchanging Lord
Tattva, the bestower of Nishkama Bhakti. My Salutations to Goddess Mahalakshmi who
removes our ignorance & wrongful knowledge, who keeps us away from entertainment
that would bind us with actions & desire and bestows a desire for Satvika
Bhakti. My Salutations to Bharati Ramana, the cause of happiness to Goddess
Bharati influencing Bhakti. My Salutation to Parvati Pati, cause for
auspiciousness.
My Prostration to the attendant of God Brahma who accrued an immeasurable Satvika merit as Prahlad and as Guru Raghavendra bestows only Satvika blessings which is stainless.
However, Sri Suthacharya narrating the twenty-two forms of Lord, lists the form of Kurma as eleventh, before the form of Narasimha as the fourteenth. Twelfth and thirteenth being Dhanvantari and Mohini respectively. Also, the form of Varaha has been listed as second and that of Matsya as tenth. Hence, let’s take a look at the timelines of Lord’s appearances consistent to various Puranas compiled by Lord Veda Vyasa himself and the reason for us to follow the same order:
A. Lord’s form is Eternal. He and his forms have no death nor birth. In Tejovarimrudam yata vinimayo, we noted that the Ishwara Srishti or appearance of Lord involves the creation of several forms of himself. As he himself is a luminous or bright & shining, he becomes several of the luminous body. He does so, by lighting several flames from one flame and even before the birth of the first of being, God Brahma. However, Sri Surtacharya is listing an order. This order is as understood by God Brahma and has been told by Lord himself. Hence God Brahma worships Lord’s forms in this specific order. Consequently, the same has become custom or sat sampradaya.
B. In Forms and The Fame of Lord Bhagavan, the original form of Lord as Parama Purusha, the order of appearance on the timeline has been outlined.
C. With the form of Kumara as first, twenty-two forms of Lord have been narrated by Sri Sutacharya. Up to ninth form of Prutu maharaja, Lord appeared in the same order during the first Svayumbhu Manvantara. The next form is of Matsya at the end of sixth Chakshsusa Manvantara and the cusp of starting the present seventh Vyvasvatha, Manvantara.
D. The Lord appears in the form of Varaha twice. For the first time, the appearance of Adi Varaha happens in Svayumbhu Manvantara after the form of Kumara. This form of Adi Varaha has been included in the list of twenty-two. For the second time, Lord appeared as Varaha in the present Vyvasvatha Manvantara and hence has been not repeated.
E. The forms of Narasimha, Sri Rama or Sri Krishna appears only once in the life span of one day of Brahma. i.e. Ramayana has not occurred in any early Manvantara. Lord Narasimha has blessed the bhakta Prahlada with Chiranjeevi or Immortality. As Prahlada has only one birth, so too Hiranyaksha and appearance of Lord in the form of Narasimha. Prahlad’s birth happened in Satya Yuga of this Manvantara. Also, the practice to do stotra or sing the praises of Ten avatars or forms of Lord is because these are related to the present Vyvasvatha Manvantara.
F. The Lord appears as Varaha, Kurma, Dhanvantri, Mohini in different Manvantaras for more than one time. As these forms have already appeared, hence got listed earlier to Narasimha avatar. Kurma, Dhanvantri, Mohini happened earlier and also in present Vaywasvant Manvantra, then Narasimha. Also, in case of Lord Veda Vyasa appears many a time in Vyasvatha Manvantara i.e.before and after Rama avatar.
इन्द्रारिव्याकुलं लोकं मृडयन्ति युगे युगे ॥ २८॥
While Lord is present in various forms in Kings, Rishis, Manus, Gods, and others, as their Indweller, but that of Sri Krishna is his direct form as was visible to the common man during Dwapara Yuga or to the ones who worship him. As the trouble to virtuous increases by the powerful evil, the most compassionate Lord expressing pity to the virtuous appears from time to time to protect them.
Some misinterpret this verse as कलाः or forms, एते or of other forms, चांश or Part, and कृष्णस्तु भगवान् स्वयम् only the form of Sri Krishna as complete. In other words, if one takes a bucket full of water from the Sea, then the water in the bucket is compared to one of the forms of Lord and the sea is compared to Sri Krishna. So let's look at the consistency of this interpretation with overall concepts including Shruti:
The Lord has the attributes of Krishna or the meaning of Krishna in the form of Parama Purusha. The attributes are Shudguna Poorna or the Six Attributes of Aishwarya or Supremacy, Dhairya or Courage, Eshas or Fame, Sri or Wealth, Jnana or Knowledge and Vishesha Jnana or Special Knowledge. Also, Jagadjanmadi or cause of the creation of the universe, Ananta Poorna or full of attributes, Doshadoora or Stainless, his form is of Knowledge & Bliss. All these attributes are in the name of Krishna. Hence, Lord Veda Vyasa is referring to Parama Purusha by using this name of Krishna.
The Lord Bhagavan, The sustainer, and controller of the whole universe attract everyone towards himself and keep under his control and hence has the name, Krishna. Even the Mukta or the ones who have broken the cycle of death and birth serve Sri Krishna. Also, the name Krishna indicates one with Krisha or complete and ण or Ananda. Hence, Lord Veda Vyasa wants to indicate here that all attributes of Parama Purusha are present in the form of Krishna. Such usage is not unique and Lord Veda Vyasa has used the same in the below verse of Vishnu Sahasranama:
अग्राह्यः शाश्वतः कृष्णो लोहिताक्षः प्रतर्दनः ।
प्रभूतस्त्रिककुब्धाम पवित्रं मङ्गलं परम् ॥
Even the form of Sri Krishna is described as amsha or part in this Srimad Bhagavata. We would hear that when the weight of Sin on mother earth increased, all Gods under the leadership of Brahma goes to the Lord seeking help. Lord pulls out two strands of hair, one being white and another black and blesses Abhaya or protection. He says that he would come to earth with these two strands of Hair. As we noted in the brief description of twenty-two forms that the Lord with Swetha Kesha becomes the indweller in Balarama and with Krishna Kesha or black strand, He appears in his own form of Krishna. Hence, is also an amsha or part. In fact, there is no difference between the Lord and his hair as both are JnanaAnandamaya.
The Shruti or Brihadaranyaka Upanishad says,
पूर्णमदः पूर्णमिदं पूर्णात्पूर्णमुदच्यते ।
पूर्णस्य पूर्णमादाय पूर्णमेवावशिष्यते ॥
The Lord Sriman Narayana who is outside this universe is Complete with attributes. Also, in this universe, He is Complete as Ananta Padmanabha. Hence, the attribute of Completeness in various forms manifests from Completeness as in Parama Purusha i.e. the bucket of water from Sea and the water in the sea are same and complete.
Lord appears on this earth is the same as he appears in Heaven or as in Vaikunta. Shrutis are telling that one should not see any difference as that may cause an untoward leading to Hell. As Lord is Swagatabedhaviverjita! Or Like in Milk, the taste of Milk, Color and the constituent of Milk cannot be distinguished. Hence, the understanding should be consistent as indicated in the whole of Srimad Bhagavatam and Shrutis,
एतद्रूपं भगवतो ह्यरूपस्य चिदात्मनः ।
मायागुणैर्विरचितं महदादिभिरात्मनि ॥ ३०॥
This large and gross universe constituted of Prakriti is a form of Lord. However, the divine Lord who is different from Prakriti and having no influence of it is only of knowledge and bliss.
अरूपस्य or the one who does not have the form of Prakriti because he is चिदात्मनः or Jnanatmaka. That एतद्रूपं or forms from मायागुणै or Satvika, Rajasika, and Thamasika Guna constituting महदादिभि or sixteen elements of Mahat-tattva, Ahankara tattva and so on and to Pancha bootha of Universe or Brahmanda having all nonliving substances are the forms of Lord. With the size and the form of any item, the Lord is present.
अतः परं यदव्यक्तमव्यूढगुणव्यूहितम् ।
अदृष्टाश्रुतवस्तुत्वात्स जीवो यत्पुनर्भवः ॥ ३२॥
The Lord who is excellent and surpasses everyone including Goddess Mahalakshmi influencing Prakriti made of Satvika, Rajasika or Thamasika Guna and hence is Nirguna. The aChetna or non-living substance is made of Prakriti having Satvika, Rajasika or Thamasika Guna. Moreover, the Chetna or Jiva or Atma is fantastic, invisible to the exterior sense organs and is Nirguna or having no influence of Prakriti similar to that of Lord. But the Atma is wrapped by Prakriti and not allowing the Atma to present itself in the form of words or Shruti. Hence, the Jiva or Life is stuck with the cycle of death and birth.
My Prostration to the attendant of God Brahma who accrued an immeasurable Satvika merit as Prahlad and as Guru Raghavendra bestows only Satvika blessings which is stainless.
The order of appearances by Lord
We know that Lord appeared in the form of Narasimha exclusively for the protection of his Bhakta Prahlada. Prahlada’s grandson was Emperor Bali. The churning of Milkey way happened during his rule with an agreement between Gods and Demons. As the Mandara Parvata which was used for the purpose of churning started falling, Lord came to the rescue in the form of Kurma or Tortoise and held the mountain on his back. Also, He appeared in the form of Dhanvantari and Mohini.However, Sri Suthacharya narrating the twenty-two forms of Lord, lists the form of Kurma as eleventh, before the form of Narasimha as the fourteenth. Twelfth and thirteenth being Dhanvantari and Mohini respectively. Also, the form of Varaha has been listed as second and that of Matsya as tenth. Hence, let’s take a look at the timelines of Lord’s appearances consistent to various Puranas compiled by Lord Veda Vyasa himself and the reason for us to follow the same order:
A. Lord’s form is Eternal. He and his forms have no death nor birth. In Tejovarimrudam yata vinimayo, we noted that the Ishwara Srishti or appearance of Lord involves the creation of several forms of himself. As he himself is a luminous or bright & shining, he becomes several of the luminous body. He does so, by lighting several flames from one flame and even before the birth of the first of being, God Brahma. However, Sri Surtacharya is listing an order. This order is as understood by God Brahma and has been told by Lord himself. Hence God Brahma worships Lord’s forms in this specific order. Consequently, the same has become custom or sat sampradaya.
B. In Forms and The Fame of Lord Bhagavan, the original form of Lord as Parama Purusha, the order of appearance on the timeline has been outlined.
- The first being Lord Sriman Narayana outside of this universe as the Creator of Mahat-Tattva and the creator of Universe.
- The second being Lord Ananta Padmanabha having spread inside the Universe as omniform. As the Lord enters the Universe having cosmic Ocean blesses the birth of God Sesha on whom the lord takes a sleeping posture or Yoga Nidra.
- The third being as the Indweller in all the beings and called Lord Purusha.
- The above three forms of Lord are called Parama Purusha.
C. With the form of Kumara as first, twenty-two forms of Lord have been narrated by Sri Sutacharya. Up to ninth form of Prutu maharaja, Lord appeared in the same order during the first Svayumbhu Manvantara. The next form is of Matsya at the end of sixth Chakshsusa Manvantara and the cusp of starting the present seventh Vyvasvatha, Manvantara.
D. The Lord appears in the form of Varaha twice. For the first time, the appearance of Adi Varaha happens in Svayumbhu Manvantara after the form of Kumara. This form of Adi Varaha has been included in the list of twenty-two. For the second time, Lord appeared as Varaha in the present Vyvasvatha Manvantara and hence has been not repeated.
E. The forms of Narasimha, Sri Rama or Sri Krishna appears only once in the life span of one day of Brahma. i.e. Ramayana has not occurred in any early Manvantara. Lord Narasimha has blessed the bhakta Prahlada with Chiranjeevi or Immortality. As Prahlada has only one birth, so too Hiranyaksha and appearance of Lord in the form of Narasimha. Prahlad’s birth happened in Satya Yuga of this Manvantara. Also, the practice to do stotra or sing the praises of Ten avatars or forms of Lord is because these are related to the present Vyvasvatha Manvantara.
F. The Lord appears as Varaha, Kurma, Dhanvantri, Mohini in different Manvantaras for more than one time. As these forms have already appeared, hence got listed earlier to Narasimha avatar. Kurma, Dhanvantri, Mohini happened earlier and also in present Vaywasvant Manvantra, then Narasimha. Also, in case of Lord Veda Vyasa appears many a time in Vyasvatha Manvantara i.e.before and after Rama avatar.
Lord Krishna, The Supreme Form
एते चांशकलाः पुंसः कृष्णस्तु भगवान् स्वयम् ।इन्द्रारिव्याकुलं लोकं मृडयन्ति युगे युगे ॥ २८॥
While Lord is present in various forms in Kings, Rishis, Manus, Gods, and others, as their Indweller, but that of Sri Krishna is his direct form as was visible to the common man during Dwapara Yuga or to the ones who worship him. As the trouble to virtuous increases by the powerful evil, the most compassionate Lord expressing pity to the virtuous appears from time to time to protect them.
Some misinterpret this verse as कलाः or forms, एते or of other forms, चांश or Part, and कृष्णस्तु भगवान् स्वयम् only the form of Sri Krishna as complete. In other words, if one takes a bucket full of water from the Sea, then the water in the bucket is compared to one of the forms of Lord and the sea is compared to Sri Krishna. So let's look at the consistency of this interpretation with overall concepts including Shruti:
The Lord has the attributes of Krishna or the meaning of Krishna in the form of Parama Purusha. The attributes are Shudguna Poorna or the Six Attributes of Aishwarya or Supremacy, Dhairya or Courage, Eshas or Fame, Sri or Wealth, Jnana or Knowledge and Vishesha Jnana or Special Knowledge. Also, Jagadjanmadi or cause of the creation of the universe, Ananta Poorna or full of attributes, Doshadoora or Stainless, his form is of Knowledge & Bliss. All these attributes are in the name of Krishna. Hence, Lord Veda Vyasa is referring to Parama Purusha by using this name of Krishna.
The Lord Bhagavan, The sustainer, and controller of the whole universe attract everyone towards himself and keep under his control and hence has the name, Krishna. Even the Mukta or the ones who have broken the cycle of death and birth serve Sri Krishna. Also, the name Krishna indicates one with Krisha or complete and ण or Ananda. Hence, Lord Veda Vyasa wants to indicate here that all attributes of Parama Purusha are present in the form of Krishna. Such usage is not unique and Lord Veda Vyasa has used the same in the below verse of Vishnu Sahasranama:
अग्राह्यः शाश्वतः कृष्णो लोहिताक्षः प्रतर्दनः ।
प्रभूतस्त्रिककुब्धाम पवित्रं मङ्गलं परम् ॥
Even the form of Sri Krishna is described as amsha or part in this Srimad Bhagavata. We would hear that when the weight of Sin on mother earth increased, all Gods under the leadership of Brahma goes to the Lord seeking help. Lord pulls out two strands of hair, one being white and another black and blesses Abhaya or protection. He says that he would come to earth with these two strands of Hair. As we noted in the brief description of twenty-two forms that the Lord with Swetha Kesha becomes the indweller in Balarama and with Krishna Kesha or black strand, He appears in his own form of Krishna. Hence, is also an amsha or part. In fact, there is no difference between the Lord and his hair as both are JnanaAnandamaya.
The Shruti or Brihadaranyaka Upanishad says,
पूर्णमदः पूर्णमिदं पूर्णात्पूर्णमुदच्यते ।
पूर्णस्य पूर्णमादाय पूर्णमेवावशिष्यते ॥
The Lord Sriman Narayana who is outside this universe is Complete with attributes. Also, in this universe, He is Complete as Ananta Padmanabha. Hence, the attribute of Completeness in various forms manifests from Completeness as in Parama Purusha i.e. the bucket of water from Sea and the water in the sea are same and complete.
Lord appears on this earth is the same as he appears in Heaven or as in Vaikunta. Shrutis are telling that one should not see any difference as that may cause an untoward leading to Hell. As Lord is Swagatabedhaviverjita! Or Like in Milk, the taste of Milk, Color and the constituent of Milk cannot be distinguished. Hence, the understanding should be consistent as indicated in the whole of Srimad Bhagavatam and Shrutis,
एतद्रूपं भगवतो ह्यरूपस्य चिदात्मनः ।
मायागुणैर्विरचितं महदादिभिरात्मनि ॥ ३०॥
This large and gross universe constituted of Prakriti is a form of Lord. However, the divine Lord who is different from Prakriti and having no influence of it is only of knowledge and bliss.
अरूपस्य or the one who does not have the form of Prakriti because he is चिदात्मनः or Jnanatmaka. That एतद्रूपं or forms from मायागुणै or Satvika, Rajasika, and Thamasika Guna constituting महदादिभि or sixteen elements of Mahat-tattva, Ahankara tattva and so on and to Pancha bootha of Universe or Brahmanda having all nonliving substances are the forms of Lord. With the size and the form of any item, the Lord is present.
Hence, all the nonliving things we see is the Idol of Lord.
The body what we have is based on our karma or actions in previous life including sadhana or perfection to propitiate Lord. Lord being inside as indweller motivates and regulates all our activity. From Atom to Sky or Akasha, all non-living substance including the universe is a form of Lord. Though, not Lord himself but different from him. This is because the Lord has no bind of Karma like in us or Jiva giving happiness and Sorrow. Hence, our body is worthy of reject.
यथा नभसि मेघौघो रेणुर्वा पार्थिवोऽनिले ।
एवं द्रष्टरि दृश्यत्वमारोपितमबुद्धिभिः ॥ ३१॥
However, those ignorant, seeing the dark clouds in the sky assume to have seen the Sky or having seen the dust in the swirl of wind assume to have seen wind, assume that the body as they themselves or God or human without understanding the Axiom of Atma and start blaming.
Hence, to a question of what is the Axiom of Atma? Sri Sutacharya answers,अतः परं यदव्यक्तमव्यूढगुणव्यूहितम् ।
अदृष्टाश्रुतवस्तुत्वात्स जीवो यत्पुनर्भवः ॥ ३२॥
The Lord who is excellent and surpasses everyone including Goddess Mahalakshmi influencing Prakriti made of Satvika, Rajasika or Thamasika Guna and hence is Nirguna. The aChetna or non-living substance is made of Prakriti having Satvika, Rajasika or Thamasika Guna. Moreover, the Chetna or Jiva or Atma is fantastic, invisible to the exterior sense organs and is Nirguna or having no influence of Prakriti similar to that of Lord. But the Atma is wrapped by Prakriti and not allowing the Atma to present itself in the form of words or Shruti. Hence, the Jiva or Life is stuck with the cycle of death and birth.
From the one what we hear of Lord and nonliving achetana, a different अव्यक्तम् or invisible Atma is there. But he is having अव्यूढगुणव्यूहितम् or uncleansable and unremovable Prakriti constituting of Satvika, Rajasika or Thamasika Guna. That is, the invisible Atma has been filled with the Prakriti forming the Linga Deha. This Atma with Linga Deha has a bind with Arishadvarga of Kama, Krodha and so on resulting the experience of sorrow. This Linga Deha constituted of Prakriti will not get destroyed even during the pralaya. Hence, अदृष्टाश्रुतवस्तुत्वात्स has never seen the form nor heard the fame of the Lord who is Supreme and full of attributes. Hence, the Atma being called जीव as it is connected with यत्पुनर्भवः, the cycle of death and birth.
Hence, to the question of "How can, the Jiva get rid of this Prakriti or break the cycle of death and birth? Let's seek the continued blessing of Lord and look forward to Sri Sutacaharya's replies.
|| Hari Om ||
|| Sri Krishnarpanamastu ||
|| Sri Krishnarpanamastu ||
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