०३ प्रधान-प्रतितन्त्राधिकारः

Pradhana P-athithanthradhikara

CHAPTER - III

Pradhana Prathithanthradhikara (The unique doctrine of this School of Thought)

In the Saranishkarshadhikara, it was taught that the three Rahasyas are enshrining the ultimate truths of tatva, hita and purushartha and that an aspirant should endeavour to understand these truths as the quintessence of all the shasthras. In the following sections, these truths are elaborately described. Eight chapters are meant for enlightening the essential nature of the spiritual aspirant. The succeeding two chapters describe ‘Sanga Prapadana’. The remaining ten sections are describing the beneficial aspects of Prapathi. The essential nature of the Adhikarin for Prapathi, actual performance of Prapathi and post-prapathi duties are thus described with all the essentials in this work.

Of all these, the foremost doctrine that is to be realised is introduced in this section of Pradhana Prathithanthra. Prathithanthra means ‘unique doctrine’ in this context. It is not ‘prathikula-thanthra’ or counter doctrine. It is not one found in each school as ‘prathi-thanthram’. But, it is a unique doctrine that is taught in this school of thought only according to the authentic, authoritative and infallible sruthi. This doctrine is meant for enlightening the true nature of the individual self as utterly depending upon the supreme Paramatman for his very nature, existence and functioning. The Upanishads teach the relationship of the body and the soul, between the (Chetana - & - Achethana) sentient and non-sentient entities on one hand and the Supreme Paramatman on the other. If this doctrine of body and soul relationship between the universe and the Paramatman is clearly understood, then one will be able to imbibe the teachings of the scriptures. This is the most important doctrine which should be understood without any confusion for understanding the nature of the Ultimate Reality. It is therefore justified to teach this unique doctrine taught by the scriptures before teaching about the subject. The Adhikarin or aspirant of Prapathi should have a sound understanding of this relationship between him and Paramatman and he must have full conviction of this truth before undertaking any spiritual discipline. The school of Advaita teaches the doctrine of Adhyasa’ or superimposition first and then introduces the teachings about Brahman, Jiva and the universe. When one becomes fully convinced about the fact that everything other than Brahman is superimposed on Brahman, he can then tread over the knowledge of other things and decide for himself that all things other than Brahman are illusory. Advaitins safeguard their doctrine like this, by first teaching that everything is superimposed on Brahman. Though this cannot be proved by any ‘Pramana’ whatsoever, the doctrine of Adhyaropa’ and ‘Apavada’ influences the thought of all spiritual aspirants following the doctrine of Advaita.

All confusion ensues regarding determining the ultimate teachings of the Upanishads on account of non determination of the inescapable relationship between the universe ard supreme Brahman. The Upanishad itself teaches this doctrine of ‘Sarira-Sariri-Bhava’ any number of times to make one understand that the Supreme Brahman alone characterised by its body of the form of sentients and the non-sentients, is the One Non-Second Reality. This Body-Soul relationship is not a physiological one as found

Pradhana Prathithanthradhikara

in the case of the soul and his physical body; but, it is a spiritual analogy to illustrate the fact that the universe is supported, ruled over at all times by the supreme and is used for the purposes of that supreme principle. This is the essence of the teaching of all Upanishads and this doctrine is to be known necessarily by all aspirants of liberation. If this relationship of utter dependence upon the supreme for existence and functioning of the universe is not realised, there cannot be any salvation. This Body-Soul relationship assures the reality of Brahman, Jivatman and Matter. The entities of Jivatman and Matter are entirely depending upon Paramatman. This doctrine harmonises all apparent contradictions and wards off the doctrine of unreality of the universe and the Jiva. Due importance is assigned to all kinds of scriptural statements and the glory of Brahman becomes expounded in significant terms. This school thus teaches the Reality of all the entities viz. Man, Matter and God, whereas other schools teach the unreality of one or all those entities discarding this Upanishadic doctrine.

Considering the importance of the understanding of this unique doctrine, Vedantha Desika has described this in Pradhanaprathithanthradhikara and has shown conclusively that this truth is enshrined in the three manthras before explaining other doctrines. The ‘Sarira-Sariri-Bhava’ is defined by Ramanuja in his Shri Bhashya as follows: ‘यस्य चेतनस्य यत् द्रव्यं सर्वात्मना स्वार्थे धारयितुं नियन्तुं च शक्यं तच्छेषतैकस्वरूपं च तत्तस्य शरीरम् । इतरः शरीरी’।

(afty 7-8-8) This truth is described in the introductory verse of this chapter

Essence of Srimad Rahasyatraya Şaram

आधेयत्वप्रभृति नियमैः अदिकर्तुश्शरीरम् सत्तास्थेमप्रयतनफलेष्वेतदायत्तमेतत् । विश्वं पश्यन्निति भगवति व्यापकादर्शदृष्टे गम्भीराणां अकृतकगिरां गाहते चित्तवृत्तिम् ॥

The mcaning of this verse is as follows:

“On account of the invariable fact of being supported and others, this universe is the body of that first creator of this universe. This depends entirely on Him for its existence and functioning. When one realises these truths reflected in the mirror-like Moolamanthra and others, one will be able to know the heart of the profound Upanishads.”

In this verse, Adhcyathva, Niyamyathva and Sheshathva of the hosts of sentients and non-sentients is first of all mentioned. Adheyatwa means entirely depending upon the supreme for its essential nature and existence. The essential nature of the Jiva is entirely depending upon the nature of Paramatman. Niyamyatva signifies that the existence and functioning are depending upon the will of Paramatman. The Jivatma is thus ‘Swarupa-Adhina’ and ‘Sankalpa-Adhina’ to the Lord, though he is appearing to be independent.

All these truths are known from the three great Manthras. The Adhara-Adheya-Bhava’ results in the realisation of one’s inseparable relationship with the Supreme Lord i.e., Aprthaksidha Swarupa Labha’. The Shesha-Sheshi Bhava’ results in ‘Swarupa-Anurupa Purushartha-Bhava’ i.e., seeking for an object of attainment which is in accordance with his true nature. The “Niyanthru Niyamya-Bhava’ results in ‘Nirapeksha-Upaya-Vishesha Jnana’ i.e., the knowledge of the particular means which does not need any other thing. All these lead to the

Pradhana Prathithanthradhikara

understanding that the Supreme Lord is the ultimate object of attainment and that He alone is the means of that attainment.

The body-soul relationship between Paramatman and the other two entities viz., Jivatman and Matter, establishes that all entities other than Paramatman are supported, ruled over and used for his own purposes by the Paramatman. Three concepts are to be known from this: 1. Adhara-Adheya Bhava 2. Niyamaka-Niyamya Bhava 3. Sheshi-Shesha Bhava

The Lord is, by his very nature - directly and immediately - Adhara (or support) to all substances (Dravya) other than himself, just as he is the Adhara (o Support) to his essential qualities such as Sathyatva, Joanatva, Anantatva, Anandatva and Amalatva as well as the infinite auspicious attributes that are derived from these Swarupa Nirupaka Dharmas. How is he supporting the several attributes or Dharmas related to Matter and Jivatman? The Paramatman is the Adhara for those attributes that are related to these substances viz., Jivatman and Matter, through those very substances (Dravya-Dwara). For the bodies that are taken by the Jivatmans, the Lord is the Adhara through those Jivatmans. Some Acharyas opine that He supports their bodies indirectly through the Jivatmas, and also directly on account of his ‘Swarupa’. From this, it is established that all entities other than Paramatman, are inseparable attributes as related to the essential nature of Paramatman. So the essential nature, the existence and functioning of all these entities are dependent upon Páramatman. The essential nature of all entities are dependent upon Paramatman, and therefore, things that are eternal and non-eternal are so, on account of the will of the Lord that wills their eternal nature or non-eternal nature. The will of the Lord is not to be taken as eternal or non eternal. It must be known that some things will be eternal, if the Lord wills that they should be so. The ‘Sthithi’ or continuance of their existence also depends upon the ‘Ichha’ or the will of the Lord. So all entities other than Paramatman are Ishwara-Sankalpa-Ashritha’. The will of the Lord makes those entities ‘Swarupa-Ashritha’. Thus all entities are both Ishwara Swarupa Ashritha and Ishwara Sankalpa Ashritha.

This can be understood from the analogy of the relationship of a Jivatman with his body. The body of the Jivatman is dependent upon the ‘Swarupa’ of Jivatman as we find that it gets destroyed missing the support of Jivatman, when he departs from the body. This fact of the Tivatman supporting the body can be known clearly in the state of ‘sushupti’ when there is no willing of the Jivatman. During the waking-state and the dream-state, the body is supported by the will of Jivatman. From this, we understand that the body of the Jivatman is supported through his wish during the waking-state and others in addition to his supporting the body through ‘Swarupa’. So, it is pointed out that the body is ‘Sankalpa-ashritha’ and ‘Swarupa Ashritha’. Adheya signifies ‘Swarupa-Ashraya’. ‘Sankalpa Ashraya’ is signified by Niyamyathva. The body is Shesha or subservient to the interest of the Jivatman. So, it is Shesha Bhava. In the same way, all entities other than Paramatman, are having the nature of Adheyatva, Niyamyatva and Sheshatva in respect of Paramatman. He is described as

Pradhana Prachithanthradhikara

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‘Sarva-Sheshi’ as he utilises for his own purposes all other entities by creating them, supporting them and accepting them, saving them and causing their essential nature to be like that. The Lord is the means of protection and also the object of attainment. So, He is Sarva-Adhara, Sarva Niyamaka and Sarva-Sheshi.

How will this kind of relationship with Paramatman benefit the Jivatman?

From the realisation of the relationship of Adhara and Adheya, the Jivatman will realise his essential nature which is inseparable from the Paramatman, even as the qualities of Jnana’ and ‘Shakthi’ are inseparable from the Paramatman. From this, he will gain the realisation of his true nature. From the realisation of Shesha-Sheshi-Bhava, the Jivatman will develop an aspiration for gaining the object of attainment which is in accordance with his Swarupa. This results in the realisation of the Parama Purushartha which is the attainment of Paramatman

himself. 3. The realisation of the Niyanthru-Niyamya-Bhava will

result in the realisation of the means of attainment which will be in accordance with his nature i.e., an ‘Upaya or means which will not depend upon any other factor. That ‘Upaya’ is the Supreme Lord himself., who is not depending on any other factor for becoming the ‘Upaya’. So, this kind of relationship results in the realisation of the fact that the Jivatman is not supported by any one other than Paramatman (Ananya-Adhara), that he has no refuge other than Paramatman (Ananya

Sharana) and that the Supreme object of attainment is nothing other than attaining Paramatman (Ananya Prayojana).

All these truths can be known from the three Rahasyas. The first Rahasya i.e. Mula Manthra, expounds that the Supreme Narayana is Ananya-Adhara’. This is established by means of the derivation of the term ‘Narayana through *Tatpurusha’ and ‘Bahuvrihi’ compounds as “TRITI 3747’

ART: 37474 RA’I

From this, the ‘Dharakatva’ and ‘Vyapakatva’ of the Lord is understood. The ‘Pranaval affirms that the Jivatman is in his essential nature, to subserve Paramatman alone and from this Ananya-Prayojanarvam’ is ascertained. The middle term ‘Namah’ indicates utter dependence upon the Paramatman by means of the negation of the T and the “Mine’. From this, Ananya-Sharanatva is realised.

In the Dwaya-Manthra, the former part expounds the fact of Paramatman alone being the redeemer i.e., Ananya Sharanatvam and the latter part teaches that the Paramatman alone is the supreme object of attainment i.e., Ananya Prayojanatvam. Both these parts together expound Ananya Dharakatvam.

The Mula Manthra is just like a tiny mirror reflecting huge objects and it precisely expounds all truths that are to be known for performance of Prapathi that is ordained as the particular means of salvation, by the Charama Si ka for gaining the grace of Paramarman, the Siddhopaya.

The first word of this mantra is Pranava. The meanings of this are to be known as in the chariot of Arjuna and asPradhana Prathithanthradhikara

shown in the verse of Ramayana “Rama walked first and Sita followed him next in the middle and Lakshmana followed them holding the bow and arrow”.

The Charama Shloka ordains prapatti along with its accessories as the means of realisation and this is absolutely essential to enlighten ananya sharanatva – the fact of having Him alone as the protector. All these truths are thus taught by all the three mantras. A doubt may arise about the necessity of all the three mantras, as one mantra alone teaches all the things. The Mula-Mantra teaches no doubt, the means of prapatti. But, a visishta anusandhana is not possible from that. The Siddhopaya characterised by Goddess ‘Sri’ - Visishta-Siddopaya - and the prapya characterised by Goddess ‘Sri’ - Visishta-Prapya and HRc asinut farle or the particular means characterised by the several accessories - all these are not explicitly known from the Mula Manthra and so there is need of the Dvaya Manthra.

All things that are to be known necessarily while surrendering, such as Ananyarha-Sheshatva and Parathanthrya cannot be known clearly from anything other than “Pranava’ and ‘Namas’ of the Mula Manthra.

The illustration of the chariot of Arjuna points out primacy to Krishna who is in the fore (Sheshi) and subordination to Arjuna who is in the hind (behind) (Shesha). If zore’ is taken as signifying ‘Sri’, then the verse of Ramayana is an illustration. The Divine Couple who are the ‘Sheshins’ are in the front and they are followed by the ‘Shesha’, the subservient one, behind. This order also points the Rakshaka, Purushakara and the Rakshya in the respective order. The Namas signifies expressly Bhagavatpăratantram and indicates iad Y 4 | This is to be known from the instances of Bharatha and Shatrughna. The quote from the hymns of Alwars – “I am not without you, O Narayana; you are not without me” - signifies that my essential nature is entirely dependent upon you who are the Niyantha. You also are not yourself without me – ‘नाराश्चाप्ययन तस्य तैस्तद्भाव FEYYIT” says Desika in Virodhaparihara. The derivation of the term Narayana shows the inseparable relationship between the two. He is to be known through his vibhuti ‘faufa fireachra’ and the vibhuti is to be known as

guitarridehra’

The illustrations of ‘Kosalajanapadasthajanthu’ and Sri Rama of that place are given for explaining the meaning of the term Narayana. The people of the Kosala country could not bear themselves without Rama and so they went along with Rama when he made a mahaprasthana. Rama is to be indicated as Kosalendra. The sheshatva of the entities other than Paramatman, to Him, is to be known as extending up to the Bhagavatas that are devoted to the Lord.

The Sheshitva of Isvara is in respect of both chethana and achethana and so one should reflect that this sheshitva in respect of the chethana culminates in ‘Swamitva’ and similarly the ‘sheshatva’ of the chetana culminates in dasatva’.

On account of the fact of dasatva that is realised in respect of the chetana, the ultimate object of his attainment is determined to be Kainkarya or eternal loving service of the Lord.

Pradhana Prathithanthradhikara

The Isvara is Nirupadhika-Sheshi, Nirupadhika Niyantha and the Jivas are Nirupadhika-Shesha and Nirupadhika-Niyamya. The Master has to take care of his property. The capable one has to protect the helpless. But, according to his Sankalpa, he invariably engages the bound chetanas in some upaya or other and on that pretext protects them.

Thus, in this section, the author has described the fundamental doctrine of body-soul relationship taught by the scriptures and has shown that all those truths are to be understood from the three mysteries.