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Now (the Subject of the) Spiritual Universe (Nitya-Vibhuti) will be propounded. Non- inertness (Ajaḍatva) is a property common to (the Principles :) Pure Matter (Śuddha-satva)," the Attributive Consciousness (Dharma-bhūta- Jñāna), Soul (Jwa) and God (Iśvara). Non-inertness means Self-luminousness (Sva- yam-prakāśatva). Self-luminousness cum exte- riority (Paraktva), characterises both Pure Matter and Attributive Consciousness. Satvam or Lightness means that which, while self- luminous, is luminant to others. Suddha-Satvam
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or Spiritual (Divine) Matter in the Spiritual Universe.
19a I. 6. Consciousness which is the intrinsic or inherent quality of the Soul. Read Advent VII, infra.
*** Exteriority means the
quality of illuminating
other things, not self-luminous, the term self-lumin- ous or Interiority being adopted as the equivalent for Pratyaktva.
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197
or Essential lightness is to be Luminant, while distinct from the Tri-featured Substance," or that specific uniqueness, which prevails in re- gions entirely exempt of Nescience (Avidyā)." This (spiritual) Universe is unbounded above and bounded below, non-conscient and self- luminous. It is called by the name Bliss (Ananda), for it is the medium of bliss. As it is indicated by the Pañcopanishan-Mantras,** it is of the nature of the Pañcopanishads. Constituted as it is of the Five Spiritual (or Immaterial) Energies, it is said to be of that Five-Energied nature. This Universe becomes
1 This is the Material of the Material Universe, the genesis of which has been described in Advent IV. Prakyti. The ‘features’ are the Gunas.
197 Nescience or Ignorance is the root of all evil. ‘Where this is entirely absent’ is a negative definition of the Kingdom of Heaven, i.e, the Spiritual Universe.
198 Read the Pancaratras. For the subject-matter here alluded to, vide Padma-tantra: XII-36 ff begin- ning: “Yojanānām kotir ūrdhve” &c. Vishnu Himself is the Five-Spiritual-Energied Being according to the verse (loc cit.): “Panca-Sakti-mayo Vishuh koti-yojana-sammite, aste Sri-Bhumi-salito Vainateyena sevita!.” The five are named thus:-(1) Sarva, (2) Nivṛtti, (3) Viśva, (4) Purusha and (5) Parameshthi.92
YATINDRA-MATA-DIPIKĀ
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the Objects, Instruments and Places of enjoy- ment to God and to the Eternals (Nitya) 1oo and the Freed (Mukta) (Souls), by God’s will. Objects signify Fortune, etc., Instruments: Per- fumes, Flowers, Robes, Companions (Vadhi), Ornaments, Weapons etc; Places; Terraces, Ram- parts, Pavilions, Air-Cars (Vimana), Parks and Lotus-decked Ponds.
By God’s eternal will (Nity-êcchā) are deter- mined the (beatific) bodies of God and of the Eternals and the Freed (souls). By God’s will (Samkalpa) alone are made the bodies of the Freed, the creation of Pitrs etc., for them, the assumption of numerous bodies simultaneously etc. The bodies of God in His Vyūha,, Vibhavą and Arca’-vatāra manifestations 20 are of the immaterial (ie., spiritual) nature. In the case of the Arcâ’vatāra, (or Images consecrated in Temples) the spiritual body, by God’s grace won by propitiation, incarnates (in the Images)
“Those, Archangels or Powers or Hierachies who are ever of the Divine or Celestial order, and who never fall into Samsara, thereby becoming Baddhas or Souls in material bondage.
200 Vide P: 576 ff., JRAS, July, 1910,
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after the vitalising (Prāṇa-pratishthā) process. ‘How can happen a junction, between the material and the immaterial?’ need not raise a doubt, for the doubt is cleared when it is shown that this is illustrated by the (spiritual) bodies of Incarnations as of Rama and Krshna,-authorit- ative (-ly known to us). The assumption of bodies by the Freed (Muktas) is solely for the service of God, for His pleasure, like the mask donned on occasions of festivals like the Vasant-otsava.202 The expression: ‘Six- Qualitied’ is employed for God’s body by reason of its manifesting the Six Qualities, The glories of the Blessed Divine Figure (or Beatific Presence) consist of Resplendence (Aujjvalya), Beauty (Saundarya), Redolence (Saugandhya), Tenderness (Saukumārya), Loveliness (Lavanya), Juvenility (Yauvana),
208
101 Cf. Bhagavad-Gitā: Avajānanti Mām mūdhak mānuskim tanum asritam, param bhāvam ajānasto Mama bhuta-makiśvaram “. (IX. 11).
30: Indian festivities when costumes are worn as in a fancy-dress ball.
10 The Six Qualities are Jana, Sakti, Bala, Aiśvarya, Virya and Tejas., (See Ramanujas Intro- duction to Bhagavad Gitä, my English Translation.)
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Softness (Mārdava) etc., (all) of the nature of eternal, faultless and surpassing. Its excellency is evident from such works as Gitā.
20
Texts, which declare that the Freed (Mukta- soul) has no body, signify the negation of Karma-determined body. The senses (in this body) being eternal, the law of Cause and Effect does not prevail. Hence like the material (series), it needs no distinct categorising. The school therefore which upholds a bodiless condit- ion there (i.e., in the state of Mukti, or Freedom Spiritual) is thus rejected. Likewise the faction, which contends that it (the Eternal Universe, Nitya-vibhuti) is a portion of Matter, is also dismissed as it is in contravention of the passage: Beyond Darkness-that it is dis- tinct from (Ākāśa) is proved by its properties of Sound, Touch, Colour, Savour and Odour, being of immaterial nature. That it is inert is
10 That is: the body of bondage. From this there is escape, but the Freed or Saved soul can attire itself in any desired form of a celestial body. Karma is the sum of accumulated acts which fructify necessarily, like seeds sown necessarily sprout.
- ‘Tamasaḥ parastāť’ (Mundak-opanishat, II. 2. 6).
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disproved by its being of the self-luminous nature (jñānâ-“tmakatva).
706
The Spiritual, Divine, Blessed Figure of God (Bhagavan) is the repertory of all the contents (signified) in the Chapter on Weapons and Ornaments. It is thuswise:-Kaustubha-Gem represents Purusha (Soul); Śri-vatsa, Matter; the Club (Gadā), Mahat; the Conch (Śankha), Sātvikâ-‘haṁkāra; the Bow (Śāriga), Tāmasâ- hamkara; the Sword (Asi-Nandaka), Know- ledge; its Sheath, A-knowledge; the Discus (Cakra), mind; the Arrows, the Knowledge cum Action-Senses: the Garland (Vanamālā- Vaijayanti), the Subtle and Gross Elements. In this connection the following laconic verse is worthy of contemplation:
“Cetaś cakrati cetanâ-‘sir amatis tat-sam- vṛtir, mālikā bhūtāni svaguṇair ahaṁkṛti- yugam śankhena särngayate, bāṇāḥ khāni dasă’pi kaustubha-manir jivaḥ pradhānam punaś śri-vatsam Kamalāpate tava gadām ähur mahāntam budhāḥ.” “*7.
207
- Read Ch. 22, Amśa 1., Vishnu Purāna.
** This needs no translation as its very paraphrase has just preceded it. Venkatacārya in his Vedanta- Karikávali, ascribes this verse to Vedanta-Deśika.
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[Advent
This Universe (Spiritual) is fourfold:—Amoda, Pramoda, Sammoda and Vaikuntha. Again it is infinite-fold. It is designated by several cognomens such as: Tripad-Vibhuti, Parama- pada, Parama-vyoma, Parama-“kāśa, Amrta. Naka, Aprākṛta-Loka, Ananda-Loka, Vaikuntha, Ayodhya etc.
In this Universe is situate the City of Vai- kuntha, with Seven Enclosures, and abounding in countless cupolas and ramparts. In it is the Divine Mansion named Ananda. In it is constructed a Hall called Mani-Mandapa, sup- ported by innumerable pillars made of precious stones. In ‘it is (the Seat) Ananta of the Thousand Hoods, dazzling, carrying the Divine Throne of the composition: Dharma” etc. On it is the Eight-Petalled Lotus, served (on either side) by (maidens) Vimala etc, holding fans (the
Sos Amoda the Realm of Sankarshapa
Pramoda→→ Sammoda:
1
“Pradyumna
Aniruddha
"
J9
17
"
"
Vasudeva
"
陣
Vaikuntha=”
100 Dharma, Jħana, Vairagya and Aiśvarya. The four legs of the Throne are said to be Adharma, A-jñāns, A-vairagya and An-aiŝvarya.
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insignia of Royalty) in their hands. Seated on it (the Lotus) is Śesha, the Seat of Supreme Wisdom and Strength. 20 Over (Śesha) is the Great Being who is beyond speech.
Thus (the subject of) Nitya-Vibhuti or the Spiritual Universe has been treated.
44
Thus ends Advent VI,
The Treatment of Nitya-Vibhuti, or The Spiritual Universe, in the
Light of the School of Rämānuja “.
aaa
11o Read verse 40, Yamunâ"cārya’s Stotra-Ratna: Taya sahá “sinam etc.
The whole of the 12th Chapter in Bk. I of the Pāñcaratra: Padma-tantra, may with advantage be perused in this connection.
13