रामानुजीये विश्वासटिप्पन्यः

षष्ठोऽवतारः

नित्यविभूतिः

अथ नित्यविभूतिर्निरूप्यते । शुद्धसत्त्वधर्मभूतज्ञानजी- वेश्वरसाधारणं लक्षणम् अजडत्वम् । अजडत्वं नाम स्वयम्प्रका- शत्वम् । तत्र शुद्धसत्त्वधर्म भूतज्ञानसाधारणं लक्षणं - पराक्त्वे सति अजडत्वम् तत्तु स्वयम्प्रकाशत्वे सति परस्मा एव भासमानत्वम् ।

२. शुद्धसत्त्वं नाम त्रिगुणद्रव्यव्यतिरिक्तत्वे सति सत्त्व- वत्त्वं निःशेषाविद्यानिवृत्तिदेशविजातीयान्यत्वं वा । सा विभूति-

AVATARA VI

NITYAVIBHŪTI

5716

Im -

Now the nityavibhūti is explained. materiality (ajadatva) is a general characteristic of śuddhasattva, dharmabhūtajnana, 2 individual self and Iśvara. What is called immateriality is self- luminosity. Of these, the common characteristic of suddhasattva and dharmabhutajñāna is thus: They possess the quality of immateriality while existing for another. 3 They appear to (or are cognized by) others alone and are self-luminous.
What is called śuddhasattva is a kind of (spiritual substance) being different from the matter

८०

रूर्ध्वप्रदेशे अनन्ता । अधः प्रदेशे परिच्छिन्ना अचेतना स्वयम्प्र- काशा च । आनन्दावहत्वादानन्दनामिका । पञ्चोपनिषन्मन्त्र- प्रतिपाद्यतया पञ्चोपनिषदात्मिका । अप्राकृतपञ्चशक्तिमत्तया- पञ्चशक्तिमयीति निगद्यते ।

३. सा विभूतिरीश्वरस्य नित्यानां मुक्तानां च ईश्वर- सङ्कल्पात् भोग्यभोगोपकरणभोगस्थानरूपा च भवति । भोग्य- मीश्वरशरीरादि । भोगोपकरणानि चन्दनकुसुमवस्त्रभूषणायुधा- दीनि । भोगस्थानानि तु पुरगोपुरप्राकारमण्डपविमानोद्यान- पद्मिन्यादीनि ।

affected by the three gunas and possessing sattva; it is distinct from that which is different from the region where nescience is entirely got rid of. This ‘manifesta- tion’ is infinite in the higher regions and finite in the lower regions; and this is non-conscious and self- luminous. It is designated as ‘bliss’ since it conveys bliss. It is the embodiment of Pañcopanisad as ex- plained by the hymns of Pañcopanisad. It is proclaimed to be of the nature of five powers, since it is made up of five immutable powers.

buko

This manifestation’ by the will of Iśvara assumes the form of objects, means and abodes of enjoyment for Iśvara, the eternals and the released selfs. The objects of enjoyment are the body of Isvara etc. The means of enjoyment are sandal, perfume, flowers, raiments, oranaments, weapons, etc. The abodes of enjoyment are cities, gates, ramparts, paillions, aerial cars, gardens, lotus ponds, etc. Donality

(5)नित्यविभूतिः

८१

४. तत्र ईश्वरस्य नित्यानां च शरीराणि भगवन्नित्येच्छा- सिद्धानि । मुक्तानां शरीराणि तेषां पित्रादिसृष्टिः युगपदनेक- शरीरपरिग्रहा इत्यादीनि भगवत्सङ्कल्पादेव भवन्ति ।

भगवतो व्यूहविभवाचवतारशरीराणि अप्राकृतानि । अर्चावतारेषु प्रतिष्ठानन्तरं प्रसादोन्मुखेश्वर सङ्कल्पाधीनम् अप्रा- कृतं शरीरमत्राविर्भवति । प्राकृताप्राकृतसंसर्गः कथमिति न शङ्कनीयम् । रामकृष्णाद्यवतारशरीरवदिति प्रमाणानुसारेण परिहारो द्रष्टव्यः ।

६. मुक्तानां शरीरपरिग्रहस्तु वसन्तोत्सववेषपरिग्रहादिवत् स्वामिनः कैर्यमेव ।

The bodies of Iśvara and the eternals are accomplished by the eternal wish of Bhagavan. The bodies of the released selves, the creation of manes for them, the simultaneous assumption of many bodies etc. are brought about by the will of Bhagavān.

lav5. The bodies of Bhagavan in his aspects of vyūha, vibhava and arcävatāra, are made up of non- material substance. In the case of arcāvatāras, after the consecration, the non-material body manifests it- self, dependent on the will of Isvara who is disposed to bless. Nor may it be doubted, ‘How can there be contact between the material and the non-material?’; for it can be refuted on the basis of the evidence of the bodies of the incarnations like Rāma, Krsna, etc.

The embodiment of the released individual selves is only for the service of the Lord,like the disguise worn on the occasion of the spring festival.

८२

७. ईश्वरशरीरस्य षाड्गुण्यमिति व्यवहारः षाड्गुण्य- प्रकाशकत्वात् । नित्यनिरवद्यनिरतिशयोज्ज्वल्यसौन्दर्यसौगन्ध्य- सौकुमार्यलावण्ययौवनमार्दवार्जवादयो दिव्यमङ्गलविग्रहगुणाः । तस्य व्यापकत्वं गीतादिषु प्रसिद्धम् ।

८. मुक्तस्य शरीरादिकं नास्तीति वचनं तु कर्मकृतशरीरा- भावपरम् । तत्रत्येन्द्रियाणां नित्यत्वात्, अत एव कार्यकारण- भावाभावात् प्राकृतवन्न तत्त्वान्तरव्यपदेशः ।

९. एतेन तत्र शरीरादिकं नास्तीति मतनिरासः । ‘तमसः परस्तात्’ इत्युक्त्वा प्रकृत्येक देशवादिमतनिरासः । अप्राकृतशब्द-

The usage of the expression ‘six attributed- ness in connection with Iśvara’s body’ is due to the

manifestation by it of those six attributes.5

by it of

The

eternal, faultless and unsurpassable attributes of the Divine Auspicious Figure are splendour, beauty, fragrance, tenderness, lovliness, youthfulness, softness, etc. The pervasiveness (of the Lord’s body) is well known in works such as the Gita etc.

The passage, which states that the released individual selfs have no embodiment etc. means that the body determined by karma is absent. There the senses are eternal; therefore there is not the relation of cause and effect; hence (the non-material senses) are not designated as separate categories like the material ones.
By this, the view that there are no bodies etc. (in the state of release) is refuted. The opinion of the disputant who maintains that (the nityavibhuti)

नित्यविभूतिः

८३

स्पर्शरूपरसगन्धाश्रयत्वात् आकाशादिव्यावृत्तिः । ज्ञानात्मकत्व - प्रतिपादनात् जडत्वमतनिरासः ।

१०. भगवतोऽप्राकृतदिव्यमङ्गलविग्रहस्तु अस्त्र भूषणाध्या- योक्तसर्वोपाश्रयः । तद्यथा - पुरुषस्य कौस्तुभाकारत्वं, प्रकृतेः श्रीवत्सरूपत्वं, महतो गदारूपत्वं, सात्त्विकाहङ्कारस्य शङ्करूपत्वं, तामसाहङ्कारस्य शार्ङ्गरूपत्वं, ज्ञानस्य खड्गरूपत्वम्, अज्ञानस्य तदावरकरूपत्वं, मनसश्चक्ररूपत्वं कर्मज्ञानेन्द्रियाणां शररूपत्वं, सूक्ष्मस्थूलभूतानां वनमालाकारत्वम् ।

is a portion of the prakṛti is also rejected, because of the passage ‘Beyond the darkness’.

Since (nitya-

vibhuti) is the locus of non-material sound, touch, colour, savour and odour, (the material) ether and others have been excluded. The view that it is non- sentient is repudiated, since it has been explained that it is of the nature of knowledge.8

uy be

That the non-material, divine and auspicious figure of Bhagavan is the repository of everything has been described in the chapter ‘Weapons and Orna- ments’. It is thus: puruşa is in the form of kaustubha, 10 prakrti Śrīvatsa, " mahat the club, sāttvi- kāhankāra the conch, tāmasāhankāra the bow, know- ledge the sword, ignorance its sheath, mind the discus, sense and motor organs the arrows, subtle and gross elements the garland. In this connection (the following verse) which states (this conception) in an abridged form may be referred to: ‘The wise say, “O Lord of

८४

‘चेतश्चक्रति चेतनासिरमतिस्तत्संवृतिर्मालिका

भूतानि स्वगुणैरहङ्कृतियुगं शङ्खन शाङ्खयते । बाणाः खानि दशापि कौस्तुभमणिर्जीवः प्रधानं पुनः

श्रीवत्सः कमलापते तव गदामाहुर्महान्तं बुधाः ।।’ इति संगृह्येोक्तं पद्यमनुसन्धेयम् ।

११. सा विभूतिः आमोदप्रमोदसम्मोदव कुण्ठाख्यरूपेण चतुविधा पुनरनन्ता त्रिपाद्विभूतिपरमपदपरमव्योमपरमाकाशा-

मृतनाकाप्राकृतलोकानन्दलोकवैकुण्ठायोध्यादिशब्दवाच्या च 1 एतस्यां विभूतौ द्वादशावरणोपेतम् अनेकगोपुरप्राकारैरावृतं वैकुण्ठं

Kamala ! Your discus is the mind, sword and its sheath are knowledge and ignorance (respectively), garland the elements, conch and bow the two forms of egoity made of gunas, arrows the ten senses, kaustubha the individual self, śrīvatsa the pradhana, and club the mahat.’

99 9

The ( eternal) manifestation is of four kinds as āmoda, pramoda, sammoda and vaikuntha ; 12 and again it is infinite. It is denoted by such terms as tripādvibhūti, paramapada, paramavyoma, paramākāśa amrta, nāka, aprākrtaloka, ānandaloka, vaikuntha, etc. The city of Vaikuntha is situated in the(realm) of eternal manifestation with twelve enclosures, and surrounded by many gates and ramparts. In this is the divine. abode known as ananda; within that is the hall known as mahāmaṇimandapa constructed with thosands of pillars made of jewels. In it is Ananta, lit up by the

नित्यविभूतिः

८५

नाम नगरम् । तत्र आनन्दनामको दिव्यालयः । तदन्तः रत्नमया- नेकस्तम्भसहस्रविरचिता महामणिमण्डपाख्या सभा । तस्यां सहस्र- फणामणितेजोविराजितोऽनन्तः । तस्मिन् धर्मादिमयदिव्यसिंहास- नम् । तदुपरि चामरहस्ताभिर्विमलादिभिः सेवितम् अष्टदलात्मकं पद्मम् । तदुपरि प्रकृष्टविज्ञानधामा शेषः । तदुपरि वाचः परमद्भुतम् । एवं नित्यविभूतिः निरूपिता ।

इति श्रीवाषूलकुलतिलकश्रीमन्महाचार्यस्य प्रथमदासेन श्रीनिवासदासेन विरचितायां यतीन्द्रमतदीपिकायां नित्यविभूतिनिरूपणं नाम षष्ठोऽवतारः ॥

lustre of the gems of his thousand hoods. On him is the divine throne made of dharma etc.13 Over it is the eight-petalled lotus, attended by Vimala

and others, with chowries in their hands. On it is Sesa, 15 the abode of supreme knowledge. Over Seşa is the trans- cendental (being) who is beyond speech. Thus nitya- vibhuti has been explained.

Here ends the sixth ‘avatara’ on nityavibhuti of Yatindramatadi- pika, composed by Srinivasadāsa, the foremost disciple of Sriman Mahācārya, an ornament in the line of Sri Vadhūlas

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