रामानुजीये विश्वासटिप्पन्यः

नवमोऽवतारः

ईश्वरः

१. अथ ईश्वरो निरूप्यते । सर्वेश्वरत्वं सर्वशेषित्वं सर्व- कर्माराध्यत्वं सर्व फलप्रदत्वं सर्वाधारत्वं सर्वकार्योत्पादकत्वं स्व- स्वज्ञानेतरसमस्तद्रव्यशरीरत्वम् इत्यादीनि ईश्वरलक्षणानि ।

२ अयमीश्वरः सूक्ष्मचिदचिद्विशिष्टवेषण जगदुपादान-

AVATARA IX

ISVARA

Now Iśvara is explained. The characteris- tics of Isvara are that He is the controller of all, the principal of all, the worshipped in every (religious) act, the bestower of all fruits, the sustainer of all, the cause of all effects and has everything except Himself and His consciousness as His body.

His

Isvara1 becomes the material cause3 of the universe by virtue of His nature as qualified by the

sentient and the non-sentient in their subtle state. (He)

ईश्वरः

१२३

कारणं भवति सङ्कल्पविशिष्टवेषेण निमित्तकारणं भवति; कालाद्यन्तर्यामिवेषेण सहकारिकारणं च ।

३. कार्यरूपेण विकारयोग्यं वस्तु उपादानकारणम् । कार्य- तया परिणामयितृ निमित्तकारणम् । कार्योत्पत्त्युपकरणं वस्तु सहकारि । यद्वा उत्तरोत्तरावस्था विशिष्टस्वरूपापेक्षया तदनुगुण- नियतपूर्व भाव्यवस्थाविशिष्टम् उपादानम् । यथा घटत्वावस्था- विशिष्टमृद्रव्यापेक्षया पिण्डत्वावस्थाविशिष्टं तदेव द्रव्यम् । परिणामोन्मुख्यां तिरेकेण आकारेण अपेक्षितं कारणं निमित्तम् । अस्मिन् पक्षे महकारिकारणस्य निमित्ते अन्तर्भावः ।

becomes the efficient cause by virtue of His nature as qualified by his will and also the co-operant cause by virtue of His nature as the Immanent in time etc.

Material cause is that object which is compet- ent to undergo modification in the form of effect. The efficient cause is that which brings about the modi- fication in the form of effect. The co-operant cause is that object which is helpful in the production of effect.3 Or, with reference to the essential form (of a substance) qualified by a subsequent state, the material cause is that (same substance) qualified by an appetent con- stant antecedent state; for instance, the earth-sub- stance qualified by the state of clod (is the material cause) with reference to that same substance qualified by the (consequent) state of pot. The efficient cause is that which is required by a form (e.g., a pot) diffe- rent from the substance which is on the point of modification. In this case, the co-operant cause is brought under the efficient cause.

१२४

४. एवं त्रिविधकारणपक्षे कारणद्वयपक्षे च कारणलक्षण- लक्षितत्वात् अखिलजगत्कारणत्वं भगवतो नारायणस्यैव सम्भ- वति ।

५. ननु कथं नारायणे कारणत्वपर्यवसानम् ? इति चेत्, उच्यते । न्यायसहितवेदान्तवाक्यविचारेण एवं पर्यवस्यति । तद्यथा - आदौ तावत् प्रकृतेः जगत्कारणत्वं नोपपद्यते । ईक्षितृ- त्वाद्यभावात् । छान्दोग्ये तावत् सदाकाशप्राणशब्दवाच्यानां जगत्कारणत्वं प्रतीयते । वाजसनेयके ब्रह्मशब्दवाच्यस्य कारणत्वं प्रतीयते । सर्वशाखाप्रत्ययन्यायेन कारणवाक्यानाम् एकविषयत्वे

Thus in the case of the threefold cause as well as the twofold cause, since the definition of causa- lity is applicable to Bhagavan Nārāyaṇa alone, He becomes the cause of the entire universe.
‘Now, how can causality rest finally in Närä- yana? If this be asked, it is said (in reply) : (That Nārāyaṇa is the cause) is determined by the examina- tion of Vedanta texts along with reason. It is as (follows): In the first place prakṛti cannot become the cause of the universe, because of the non-existence of thinking_etc. In Chāndogya, indeed, that which is expressed by the terms, sat, ākāśa and prāṇa is per- ceived to be the cause of the universe. In the Vājasa- neyaka, that which is expressed by the term ‘Brahman’ is seen to be the cause. In accordance with the canon ’that all the branches (of the Veda) convey the same doctrine’, the passages which indicate the cause must be explained as pointing out one object only.

ईश्वरः

१२५

प्रतिपादयितव्ये छागपशुन्यायेन सामान्यवाचकानां सदादिशब्दानां विशेषे ब्रह्मणि पर्यवसानं वक्तव्यम् ।

६. एवम् उक्तन्यायेन ब्रह्मशब्दवाच्यस्य तैत्तिरीयोक्त आत्म- शब्दवाच्ये पर्यवसानम् । आत्मशब्दवाच्यः क इत्याकाङ्क्षायां श्रुतिप्रसिद्ध इन्द्रो वा, तथा प्रसिद्धोऽग्निर्वा, उपास्यत्वेन प्रसिद्धः सूर्यो वा, कारणत्वेन उक्तः सोमो वा, अभीष्टफलप्रदत्वेन उक्तः कुबेरो वा, यमो वा, वरुणो वेति विषये, एतेषां कर्मवश्यत्वपरि- च्छिन्नंश्वर्यवत्त्वसंहार्यत्वश्रवणात् न एते जगत्कारणभूताः, किन्तु

(Similarly) it must be said that the terms such as sat etc. which denote generality must terminate in the (particular) category ‘Brahman’ after the analogy of Chāgapaśu.5

In the aforesaid manner that which is denoted by the term ‘Brahman’ ends in that which is denoted

the terr by the term ‘ātman’, spoken of in the Taittirīya. ‘Now, what is that which is denoted by the term, Atman?’ If this ( question) is asked, the (following ) doubts may arise: Is that Indra, celebrated in the Vedas ? Or, the equally famous Agni? Or, Sūrya, wel-known as the object of meditation? Or, Soma, spoken of as the cause ? Or, Kubera, said to be the bestower of any desired fruit? Or, Yama? Or, Varuna ? (But) these (deities) cannot become the cause of the universe, since Scripture declares them to be subject to karma, possessing limited sovereignty and liable to destruction. But in the Svetasvatara, it appears that Śiva seems

१२६

श्वेताश्वतरे शिवस्य कारणत्वं भासत इति भाति । एवमथर्वण- शाखायां शम्भुशब्दवाच्यस्य ध्येयत्वं कारणत्वं भासते । तथैव अथर्वशिरसि रुद्रशब्दवाच्यस्य सर्वात्मकता उच्यते । तैत्तिरीये हिरण्यगर्भस्य जगत्कारणत्वं प्रतीयते । अत्रापि सामान्यविशेष- न्यायात् शिवशम्भुरुद्रादिशब्दानां हिरण्यगर्भशब्दवाच्यविशेषे पर्यवसानं युज्यते । शिवशब्दस्य ’ शिवमस्तु सर्वजगतां’, ‘शिवं कर्मास्तु’, ‘पन्थानः सन्तु ते शिवाः’ इत्यादिभिर्मङ्गलवाचकत्वम् । रुद्रशब्दस्य अग्निवाचकत्वम् । एवं महेश्वर शम्भ्वादिसामान्य शब्दा अपि अवयवशक्त्या चतुर्मुखे पर्यवस्यन्ति ।

to be the cause (of the universe). Likewise in the Atharvaṇasākha that which is denoted by the term Sambhu seems to be the object of meditation and the cause. Similarly in the Atharvasiras, that which is denoted by the term Rudra, is said to be Self of all. In the Taittiriya, Hiranyagarbha is known to be the cause of the universe. Even here, because of the canon (of interpretation) known as ‘sāmānyaviśesa" it is but proper that all the (general) terms such as Siva, Sam- bhu, Rudra, etc., should terminate in the particularity, denoted by the term, Hiranyagarbha. (Philologically) the term Siva expresses auspiciousness as illustrated (in the following passages): ‘May good befall all the worlds’, ‘May the work be good’, ‘May you have a good journey’, etc. (Likewise) the term Rudra expresses Agni. In this manner general terms such as Maheśvara, Sambhu, etc., terminate in (the particular term ) Caturmukha owing to the denotative power of the component parts (of those words).

ईश्वरः

१२७

७. कारणवाचिशिवादिशब्दानां मुख्यवृत्त्या द्ररुपरत्वं किन्न स्यात् इति न शङ्कनीयम् । रुद्रस्य चतुर्मुखादुत्पत्तिश्रवणात् अनपहतपाप्मत्वश्रवणाच्च न कारणत्वम् । अतो हिरण्यगर्भप्रजा- पतिस्वयम्भ्वादिशब्दवाच्ये चतुर्मुखे शिवादिशब्दाः पर्यवस्यन्ति । एवमपि महोपनिषन्नारायणोपनिषत्सुबालोपनिषन्मंत्रायणीयपुरुष-

सूक्तनारायणानुवाकान्तर्यामिब्राह्मणादिषु नारायणस्यैव परमका- रणत्वसर्वशब्दवाच्यत्वमोक्षप्रदत्वजगच्छरीरित्वादेः प्रतिपादनात् स्वयम्भूहिरण्यगर्भप्रजापतिशब्दानां नारायणे पर्यवसान युक्तम्, इति नारायण एव अखिलजगत्कारणं सर्वविद्यावेद्यश्च ।

‘Why should not the terms such as Śiva etc., which denote the cause, refer to Rudra by the primary force (of the word)?’ Such doubt need not arise, since according to Scripture Rudra had his origin from Caturmukha and is not free from sin. (Hence) causality cannot belong to Rudra. Therefore terms such as Siva etc., terminate in Caturmukha who is expressed by such terms as Hiranyagarbha, Prajapati, Svayambhu, etc. In this manner, since Nārāyaṇa is declared in Mahāpanisad, Nārāyanāpanisad, Subālopa- nisad, Maitrāyaniya (Upanisad), Purusasukta, Nārāyanā- nuvāka, Antaryāmibrāhmana, etc., to be the Supreme Cause, the Entity whom all terms denote, the Bestower of liberation and the Constitutor of the world as His body, it is but fit that terms such as Svayambhu, Hiranyagarbha and Prajapati should refer to Nārāyaṇa. Thus Nārāyaṇa alone is the cause of the entire universe and the knowable (object) of all meditations.

१२८

८. ननु अन्तरादित्यविद्या रुद्रपरेति शङ्का न कर्तव्या । विष्णुपरत्वस्यैव बहुप्रमाणेषु सिद्धत्वात् । भर्गश्शब्दस्य सकारा - न्तत्वप्रतिपादनाच्च ।

९. तर्हि दहरविद्यायाम् आकाशशब्दवाच्यनारायणान्तर्या- मितया रुद्रस्य प्रतिपादनात् दहरविद्या रुद्रपरा इति न शङ्कनी- यम् । नारायणान्तर्वर्तिगुणजातस्यैव उपास्यत्वेन तत्राभिधानात् । एवं सर्वविद्यास्वपि ऊह्यम् । अतः समस्तकल्याणगुणात्मकं प्रकृतिपुरुषाभ्यां भिन्नं ताभ्यां विशिष्टं परं ब्रह्म जगत्कारणं नारायण एव ।

१०. ननु अद्वैतश्रुत्या ब्रह्मकमेव सत्यं निर्गुणं च । तदन्यत्

‘Now, does not antarādityavidyā refer to Rudra?’ such doubt need not be entertained; for it is established by valid means that it refers only to Visnu. And (in that vidyā) the term ‘Bhargas’ is declared to be terminating in ’s’ (sakāra).
‘But then, since it is explained that Rudra constitutes the indwelling Self of Nārāyaṇa, who is de- noted by the term ākāśa in the daharavidya, dahara- vidya refers to Rudra;’ this doubt need not arise, for what is mentioned there is a host of (perfect) attributes immanent in Nārāyaṇa as objects of meditation. Like- wise all the meditations have to be construed. There- fore Nārāyana, the Supreme Brahman, Who is the em- bodiment of all auspicious qualities, Who is different from the prakṛti and the individual selves and Who is qualified by them, is alone the cause of the universe.
‘Now,7 on account of non-dualistic śruti texts Brahman alone is real and is devoid of attributes;

ईश्वरः

१२९

ज्ञातृज्ञेयादिकं तस्मिन्नेव परिकल्पितं सर्वं मिथ्या । ब्रह्मैव अविद्यया संसरति । तत्त्वमसीत्यभेदज्ञानं तन्निवर्तकम् । तस्मान्निविशेष - चिन्मात्रे ब्रह्मणि वेदान्तानां तात्पर्यमिति मतान्तरस्थैः प्रतिपाद- नात्, कथं नारायणे तात्पर्यं तस्य समस्तकल्याणगुणाकरत्वादि- कथनं च ? इति चेत्, उच्यते। कारणत्वप्रतिपादकश्रुतिभिर्नाराय- णस्य कारणत्वे सिद्धे, भेदाभेदश्रुत्योर्घटकश्रुत्या विषयभेदेन विरोधे परिहृते, निर्गुणप्रतिपादकश्रुतीनां हेयगुणनिषेधकत्वात्, ज्ञातृज्ञेया-

everything else, namely, the knowing subjects, objects of knowledge, etc. which are different from That, is imagined in That (i.e., Brahman) itself and is unreal. Brahman itself owing to nescience is involved in empiri- cal existence. The non-dual knowledge derived from the passages like “That Thou art” (Chā. Up., VI, 7ff) removes nescience. (Therefore) when adherents of the other school maintain that the import of the Vedanta passages is undifferentiated pure Consciousness, how can Nārāyaṇa be the import (of such texts), and how can the description that He is the mine of all auspicious qualities be maintained? If this be asked, it is said (in reply): Nārāyana is proved to be the cause (of the universe) from the scriptural texts which treat of causality; the apparent contradiction between the dualistic and the non-dualistic texts is harmonized by means of the mediating texts8 since the subject-matter is different; the scriptural texts, which define Brahman as devoid of attributes, deny (only of Brahman) the evil qualities; since it is not proved that the knowing sub- jects, objects of knowledge, etc. are imagined by means of nescience, the effects produced from Brahman are

१३०

दिकल्पकाविद्याया एव अप्रामाण्यात् ब्रह्मकार्यस्य सत्यत्वात्, अविद्यया संसारे जीवगतदोषाणां ब्रह्मण्यपि सम्भवात्, तन्निवर्त- कान्तरस्य वक्तुमशक्यत्वात् । अतोऽद्वैतवादस्यासम्भवात् न निर्विशेषचिन्मात्र ब्रह्मसिद्धिः । अतो नारायणस्यैव जगत्कारणत्व- मोक्षप्रदत्वादिगुणयोगः सम्भवतीति सविशेषमेव ब्रह्म ।

११. सूक्ष्मचिदचिद्विशिष्टं ब्रह्म कारणं, स्थूलचिदचिद्वि- शिष्टं ब्रह्म कार्यमिति कारणादनन्यत् कार्यमिति विशिष्टाद्वैत- वेदान्तिनां सम्प्रदायः ।

real. If it is supposed that Brahman itself owing to nescience is involved in empirical existence (as jīva), the imperfections connected with the individual self will exist in Brahman also; and it will not be possible to state a third category which will remove the im- perfections from Brahman! Therefore, as it is im- possible to accept the non-dualistic doctrine, Brahman, which is undifferentiated Consciousness, is not proved. Since the existence of attributes i.e., the causality of the universe, the bestowal of release, etc., is possible only for Nārāyaṇa, Brahman is distinguished by diffe- rence (i.e., Brahman possesses attributes).

The traditional teaching of the Vedantins of the school of Visiṣṭadvaita is thus: Brahman is the cause of the universe as qualified by the sentient and the non-sentient in their subtle state; Brahman is the effect as qualified by the sentient and the non-sentient in their gross state ; and ( therefore ) the effect is non- different from the cause.ईश्वरः

१३१

१२. एवम् ईश्वराङ्गीकारात् निरीश्वरसाङ्ख्यमीमांसका- दिमतनिरासः । तस्यैव उपादानत्वस्वीकरात् योगपाशुपतनैयायि- कानां मतनिरासः । तैः निमित्तमात्रेश्वराङ्गीकारात् । ईश्वरस्य कार्यं प्रति उपादानत्वनिमित्तत्ववत् कर्तृत्वप्रेरकत्वनियन्तृत्वप्रका- शयितृत्व सहकारित्वोदासीनत्वादिकमपि उपपद्यते ।

१३. बाल्ययौवनावस्थादयो दोषा यथा शरीरगताः, न तु शरीरिणि जीवे; एवं चिदचिच्छरीरिणः परणात्मनोऽपीति न निर्विकारश्रुतिविरोधः । नियमेन आधेयत्वविधेयत्वशेषत्वादेः

Thus, since Iśvara is admitted, the views of the followers of the schools of atheistic Sankhya, Mīmārsā, etc., are refuted. Since material causality is admitted (by us in respect of Isvara), the views of the followers of the schools of Yoga, Pasupata and Nyāya are refuted; for Iśvara is admitted by them with reference to efficient causality only. Just as in respect of the effect (i.e., creation) Iśvara is the material and the efficient cause, so also it is possible for Him to be- come the agent, the impeller, the controller, the revea- ler, the helper, the unconcerned, etc.
Just as the imperfections of the states of childhood, youth, etc., adhere to the body (only) and not to the embodied self, similarly (the imperfections of the cit and the acit do not extend to) the highest Self Who has the sentient and the non-sentient as His body;10 thus there is no contradiction with the scrip- tural texts which declare the immutability (of Brahman). Since it is observed in ordinary experience that the

१३२

शरीरलक्षणस्य जगति विद्यमानत्वात् जगच्छरीरी ईश्वरः तद्गत- दोष रसंस्पृष्टश्च ।

१४. स च ईश्वरो विभुस्वरूपः । विभुत्वं नाम व्याप- कत्वम् । तच्च त्रिधा – स्वरूपतो धर्मभूतज्ञानतो विग्रहतश्च । स चानन्त इत्युच्यते । अनन्तो नाम त्रिविधपरिच्छेद रहितः । त्रिविधः परिच्छेदस्तु देशतः कालतो वस्तुतः ।

१५. सत्यत्वज्ञानत्वानन्दत्वा मलत्वादय ईश्वरस्य स्वरूप- निरूपकधर्माः । ज्ञानशक्त्यादयो निरूपितस्वरूपधर्माः । सर्वज्ञत्व-

characteristics of the body consist in being invariably supported, controlled, subordinated, etc., Iśvara ensoul- ling the universe is untouched by the imperfections adhering to the universe.

And Iśvara is essentially of the nature of vibhu. What is called vibhu is all-pervasiveness. And this (all-pervasiveness) is of three kinds: ( pervasive- ness) by His essential nature, ( pervasiveness) by the attributive consciousness and (pervasiveness) by His body. And He, it is said, is infinite. What is called infinite is to be free from the three kinds of limitations. The threefold limitation consists in being determined by space, time and object.
Truth, consciousness, bliss, purity, etc., are the attributes which determine the essential nature of Iśvara. Knowledge, power, etc., are the attributes of the essential nature so determined. Omniscience, omnipotence, etc., are the attributes which are useful for the act of creation. Love, excellence of disposition,

ईश्वरः

१३३

सर्वशक्तित्वादयः सृष्ट्युपयुक्ता धर्माः । वात्सल्यसौशील्यसौलभ्या- दय आश्रयणोपयुक्ता धर्माः । कारुण्यादयो रक्षणोपयुक्तधर्माः । एतेषां स्वरूपं बुद्धिपरिच्छेदे निरूपितमिति इह न प्रपञ्च्यते ।

१६. अयमीश्वरः अण्डसृष्ट्यनन्तरं चतुर्मुखदक्षकालादिषु अन्तर्यामितया स्थित्वा सृष्टि करोति । विष्ण्ववताररूपेण मनुकालाद्यन्तर्यामिरूपेण च स्थित्वा रक्षको भवति । रुद्रकालान्त- कादीनाम् अन्तर्यामितया संहारमपि करोति । अतः सृष्टिस्थिति- संहारकर्ता च भवति ।

१७. एवम्प्रकार ईश्वरः परव्यूहविभवान्तर्याम्यर्चावतार- रूपेण पञ्चप्रकारः ।

easiness of attainment, etc., are the attributes. which are useful for providing refuge (to the devotees). Compassion and others are the attributes which are useful for the protection (of the good). Since the essential nature of these (attributes) has already been explained in the chapter on ‘Consciousness’ it will not be here further explained.

The Iśvara, thus set forth, after creating the cosmic sphere, abides in Caturmukha, Daksa, time, etc., as the immanent and creates (further). Incarnating as the forms of Visnu and abiding in Manu, time, etc., in the form of the immanent, He becomes the Saviour. As the immanent in Rudra, time and God of Death He destroys even. Therefore He (Narayana) is the creator, the protector and the destroyer (of the universe).
The Iśvara of such description abides in a fivefold form as Para Vyuha, Vibhava, Antaryămin and Arcāvatāra.

१३४

१८. तत्र परो नाम त्रिपाद्विभूतौ कुमुदकुमुदाक्षपुण्डरीकवा- मनशङ्कुकर्ण सर्वनेत्र सुमुख सुप्रतिष्ठितादिभिः दिव्यायुधभूषणपरि- जनपरिच्छदान्वितैः दिव्यनगरपालकः परिरक्षिते श्रीमद्वैकुण्ठाख्ये पुरे चण्डप्रचण्ड भद्र सुभद्र जयविजयधातृविधातृप्रभृतिभिः द्वारपालकैः उपेते श्रीमद्दिव्यालये श्रीमहामणिमण्डपे धर्माद्यष्टपादविरचित- सिहासने शेषपर्यङ्के दिव्यमङ्गलविग्रहविशिष्टश्चतुर्भुजः, श्रीभू- नीलासहितः शङ्खचक्रादिदिव्यायुधोपेतः, श्रीमत्किरीटादिदिव्य- भूषणभूषितः, अनन्तगरुडविष्वक्सेनादिभिर्नित्यैः सामगानपरैः

What is called Para is Nārāyana, who is ex- pressed by such terms as Parabrahman, Paravasudeva, Who is qualified by the infinite, auspicious attributes such as knowledge, power, etc., Whose (presence) is being enjoyed by the eternals such as Ananta, Garuda, Vişvaksena, etc., and other Sama-singing liberated selves Who is the possessor of a divine, auspicious figure, Who is four-armed, Who is accompanied by Śrī, Bhū and Nila, Who is equipped with the divine weapons such as conch, discus, etc., Who is adorned with divine ornaments such as crown etc., Who is seated on Sesa, who is upon the throne composed of eight legs such as dharma etc., in the mahamanimaṇḍapa within the divine abode, attended by the gate-keepers such as Canda, Pracanda, Bhadra, Subhadra, Jaya, Vijaya, Dhatr, Vidhātr, etc., in the divine city called Vaikuntha, within Tripadvibhuti, protected by the city-watchers such as Kumuda, Kumudakşa, Pundarīka

ईश्वरः

१३५

अन्यैर्मुक्तेश्च अनुभूयमानः, ज्ञानशक्त्याद्यनन्तकल्याणगुणविशिष्टः, परब्रह्मपरवासुदेवादिशब्दवाच्यो नारायणः ।

१९. व्यूहो नाम पर एव उपासनार्थं जगत्सृष्ट्याद्यर्थं च वासुदेव सङ्कर्षणप्रद्युम्नानिरुद्धभेदेन चतुर्द्धावस्थितः । तत्र षड्गुण- पूर्णः श्रीवासुदेवः । ज्ञानबलाभ्यां सङ्कर्षणः । ऐश्वर्यवीर्याभ्यां प्रद्युम्नः । शक्ति तेजोभ्याम् अनिरुद्ध इति गुणविभागः ।

२०. एतेषु चतुर्षु प्रत्येकं त्रयस्त्रयोऽवतीर्णाः केशवादयो व्यूहान्तराणि द्वादशमासानां द्वादशादित्यानां च अधिदैवतानि । ऊर्द्ध पुण्ड्रेषु तेषामेव स्थानं विधीयते ।

Vamana, Sankukarna, Sarvanetra, Sumukha, Supra- tişṭhita, etc., who are equipped with the divine weapons, ornaments, attendants and other paraphernalia.

What is called Vyūhall is the highest Brahman Himself abiding in a fourfold form as Vāsu- deva, 12 Sankarsana, 13 Pradyumna14 and Aniruddha’s for purposes of meditation (by the devotees) and for creation of the universe. Of these, Śrīvāsudeva is replete with the six qualities. Sankaraşana is filled with knowledge and strength. Pradyumna possesses

in the highest degree lordship and virility. Aniruddha has consummate potency and splendour. Thus the ( six ) qualities are distributed.

Each one of these four (Vyūhas) descends into three sub-vyūhas such as Kesava 16 etc., who are the presiding deities of the twelve months and the twelve Adityas.17 Their locations are represented (literally ordained or fixed up) in the perpendicular marks (on the body of the devotees, which are twelve ).

१३६

२१. तत्र कनकप्रभः केशवश्चतुश्चक्रधरः । श्यामो नाराय- णश्चतुः शङ्खधरः । मणिप्रभाभो माधवश्चतुर्गदाधरः । चन्द्राभो गोविन्दश्चतुः शार्ङ्गधरः । पद्मकिञ्जल्कसन्निभो विष्णुश्चतुर्हल- धरः । अब्जाभो मधुसूधनश्चतुर्मुसलधरः । अग्निवर्णस्त्रिविक्रम- श्चतुःखड्गधरः । बालसूर्याभो वामनश्चतुर्वज्रधरः । पुण्डरीकाभः श्रीधरश्चतुष्पट्टीशधरः । तडित्प्रभो हृषीकेशश्चतुर्मुद्गरधरः । सूर्याभः पद्मनाभः पञ्चायुधधरः । इन्द्रगोपनिभो दामोदर- श्चतुष्पाशधरः ।

२२. विभवो नाम तत्तत्सजातीयरूपेण आविर्भावः । स दशधा - ते च मत्स्यादयोऽवतारविशेषाः ।

Of these, Keśava, shining like gold,, bears four discuses. The dark-complexioned Nārāyaṇa bears four conches. Madhava, who is bright like sapphire, bears four maces. Govinda, who shines like moon, bears four bows. Visnu, who resembles lotus-blossom in complexion, bears four ploughs. The lotus-com- plexioned Madhusudana bears four clubs. The fire- complexioned Trivikrama bears four swords. Vāmana, who is effulgent like the rising sun, bears four vajras. Śrīdhara, who resembles a white-lotus in complexion, bears four spears. Hrsīkeśa, who is refulgent like light- ning, bears four maces. Padmanābha, who is radiant like the sun, bears five weapons. Dāmodara, who is red- complexioned like Indragopa-insect, bears four cords.
What is called Vibhava is the descent (of Iśvara among beings) by means of forms similar to that genus. It is of ten kinds; I they are those parti - cular avatars such as Matsya etc.

Y 12

ईश्वरः

१३७

२३. तत्र वेदापहारिदैत्यनिरसनद्वारा ब्रह्मणे प्रमाणपद - त्वार्थम् अवतीर्णो मत्स्यावतारः । देवानाम् अजरामृतिहेत्व मृतो- त्पादने मन्दराधारत्वेन अवतीर्णः कूर्मावतारः । संसारसागरोन्म- ग्नजनोद्धर्तुकामः स्वमहिषी भूम्युद्धरणार्थं म् अवतीर्णो वराहावतारः । आश्रितसंरक्षणार्थं महासुरं हन्तुं स्तम्भे अवतीर्णो नृसिंहावतारः । त्रिविक्रमो भूत्वा स्वपादारविन्दोद्भवेन जलेन जगत्पापहरणेन तद्रक्षणार्थम् अवतीर्णो वामनावतारः । दुष्टक्षत्त्रियनिरसनार्थं अवतीर्णः परशुरामावतारः । शरणागतरक्षणधर्मस्थापनार्थम् अव-

vatar

Of these, the avatar of Matsya was assumed

was as for restoring the Vedas (pramāņas) to Brahmā through the defeat of the demons who had stolen them. By supporting the mountain Mandära, the Kurma- avatar descended for generating nectar which was the means for the non-decay and immortality of the devas. The Varaha-avatar was manifested with a view to protect His own consort, Bhumi, and with the desire to save humanity sunk in the ocean of phenomenal existence. The Nrsimha-avatar was assumed within the pillar for the destruction of the great giant (Hiranya- kasipu) and for the purpose of saving him who had taken shelter. 19 The Vamana-avatar was taken for the protection of the world by cleansing its sins with the water ( Gangā) arising from His lotus-feet when He became Trivikrama. Parasurama-avatar was assumed

for the annhilation of the wicked Kṣattriyas. Śrīrāma- vatar was undertaken for the protection of those who had surrendered (to Him) and for the establishment of the dharma. Balarama-avatar was accepted for the

१३८

तीर्णः श्रीरामावतारः । प्रलम्बादिनिरसनाथं अवतीर्णो बलरामा- वतारः । मोक्षोपायदर्शनार्थम् अवतीर्णः श्रीकृष्णावतारः । अधर्म- ष्ठान्निरस्य पूर्णधर्मोत्पादनार्थं कलिनिर्मोचनार्थं कल्क्यवतारः ।

२४. एवम् दशावतारेष्वपि एकैकावतारः अनन्तप्रकाराः सन्ति । षट्त्रिंशद्भेदभिन्नाः पद्मनाभादयोऽपि । पुनर्दधिभक्तहय- ग्रीवनरनारायणादयोऽपि । एवं मुख्यगौणपूर्णांशावेशाद्यवतारा बहुप्रकाराः । तेषु उपास्यानुपास्यविभागो द्रष्टव्यः ।

२५. अवताराणामिच्छेव हेतुः, न तु कर्म । प्रयोजनं तु दुष्कृतिविनाशपूर्वकं साधुपरित्राणमेव ।

destruction of Pralamba etc. 20 Śrīkrsna-avatār was assumed for pointing out (to humanity) the means for liberation. The Kalki-avatar (will descend) for the establishmen

of dharma in its entirety by the des- thedes- truction of the unrighteous, and for liberating (the world) from Kali.

Thus there are infinite modes in each one of these ten avatars. The thirty-six modes such as Padmanābha etc., are also (Vibhavas). 21 Further, (there are manifold incarnations) such as Dadhibhakta, 22 Hayagrīva, 23 Naranārāyana, 24 etc. In this way the avatārs are many, such as the primary, the secondary, the full, the partial, the possessed, etc. 25 Among these, the division as those that are worthy of worship and those that are not worthy of worship should be noted.26
The cause for the descent is (Iśvara’s) will only, 27 and not karma. The fruit is, verily, the protec- tion of the good and the destruction of the wicked.28

ईश्वरः

१३९

२६. अन्तर्यामित्व नाम स्वर्ग नरकाद्यनुभवदशायामपि जीवात्मनः सुहृत्त्वेन योगिभिर्द्रष्टव्यतया हृदयप्रदेशावस्थितं रूपम् । जीवेन साकं विद्यमानोऽपि तद्गतदोषः असं स्पृष्टो वर्तते ।

२७. अर्चावतारो नाम देशकालविप्रकर्षरहित आश्रिताभि- मतद्रव्यादिकं शरीरतया स्वीकृत्य तस्मिन्नप्राकृतशरीरविशिष्टः सन् अर्चकपराधीनस्नानभोजनासनशयनस्थितिः सर्व सहिष्णुः परि- पूर्णो गृहग्रामनगरप्रशस्तदेशशैलादिषु वर्तमानो मूर्तिविशेषः ।

२८. स च स्वयंव्यक्तदैवसैद्धमानुषभेदात् चतुविधः ।

What is called Antaryamin is that form (of Iśvara) which abides in the region of the heart, which stays with the individual self as its friend in its states of experience such as heaven, hell, etc., and which is perceptible to the yogins. (Though Iśvara in the form of Antaryamin) co-exists with the individual self, He is untouched by the taints inherent in it (i.e., the individual self).
What is called Arcāvatāra is that special form which, without remoteness of space and time,29 accepts for its body (any) substance chosen by the devo- tees, and ‘descends’ into it with a non-material body; (He) becomes dependent on the worshipper for bath, food, sitting, sleeping, etc.; (He) bears everything and is replete (with knowledge and other attributes); (He) is present in houses, villages, towns, sacred places, hills,

etc.

He is fourfold, because of the difference as svayamvyakta (self - manifest ), daiva (consecrated by the divine beings), saiddha (consecrated by sages) and mānuṣa (consecrated by human beings).

१४०

२९. एवम् उक्तासु पञ्चावस्थास्वपि श्रीविशिष्ट एव भगवान् वर्तत इति श्रुत्यादिप्रमाणसिद्धोऽर्थः । एतेन एकायनोक्त- निःश्रीकवादो निरस्तः । एवम् ईश्वरो निरूपितः ।

इति श्रीबाधूलकुलतिलकश्रीमन्महाचार्यस्य प्रथमवासेन श्रीनिवासदासेन विरचितायां यतीन्द्रमतदीपिकायां ईश्वरनिरूपणं

•

नाम नवमोऽवतारः ॥

Even in all these aforesaid fivefold states Bhagavan is ever present with Śrī; this import is established by Scripture and other means of knowledge. By this, the

out Sri kayana-view that He is alone and with-

Śrī is refuted. Thus Isvara has been explained.

Here ends the ninth ‘avatara’ on Isvara of Yatindramatadipika composed by Srinivasadāsa, the foremost disciple of Sriman Mahācārya, an ornament in the line of Sri Vādhūlas

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