Artha Panchakadhikara
IC 1.
CHAPTER - NV
Artha Panchakadhikara After expounding the unique doctrine of Body-Soul Relationship that is taught by the Upanishads, as an essential prerequisite for the doctrine of the means of surrender at the feet of the Lord, the five essential truths that also must be necessarily known by all, are taught in this section.
Desika describes that these essentials are taught in the three Rahasyas. The scripture mentions the essentials to be known in different ways such as, Isvara and Isithavya, Bhoktha-Bhogya-Preritha, one Supreme Brahman characterised by all other entities, etc. It is necessary for an aspirant to know first of all, his own nature, the object he cherishes to attain and the way of attaining it. He also should know what benefit he derives from the attainment of that object. When he makes an endeavour for attaining, he must be well aware of the impediments on his way also. Without a proper knowledge of these, one cannot proceed on the right line for the attainment of one’s goal.
All philosophers generally mention that three things must be known viz. (1) Who I am? (2) What should I get? and (3) How can I get it? These three include in themselves, the fruit of such attainment and the hazards on the path of ‘sadhana’.
These five factors are norms that can be applied to any philosophy or any religion. They are applicable to all. No progress can be made without knowing these five factors.
Essence of Srimad Rahasyavraya Saram
The celebrated author of this work, has summarised in an introductory verse that all these five factors art suggested by the three Rahasyas. The five factors are as follows :
आदौ प्राप्यं परममनघं प्राप्तरूपं च मादौ इष्टोपायस्त्वयननमसोः ईप्सितार्थ चतुर्थ्याम् । तद्व्याघातं ममकृतिगिरि व्यंजयन्तं मनुं तं तत्प्रायं च द्वयमपिविदन् सम्मतः सर्ववेदी ॥ Supreme Paramatman characterised by all perfections is the object of attainment
The attainer is ‘Jivatma’ 3. The way of attainment is surrender unto Him 4. The fruit of attainment is the eternal bliss of loving
service unto the Lord
Obstructions are of the form of attachment to the non godly ideals as “my’ and the ‘mine’. The feeling of 1
and ‘Mine’ is an obstacle for this gain. (a) In the letter Akara’ and the word Narayana’, - the
Supreme Brahman - opposed to all defiling - is to be
known.
(b) The letter ‘Ma’ in Pranaya and the term Narah’ found
in Narayana, signify the attainer, the Jivatman. (c) The term ‘Ayana’ in Narayana, and the middle term
‘Namah’, point out the Siddhopaya (Ayana) and the
Sadhyopaya (Namah). (d) The dative case 371 in the word ‘Narayanaya’ and the
lupta chaturthi in the first letter ‘Akara’ of Pranava,
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point out that the desired object is perfect bliss of
communion with Brahman. (e) The impediment as pointed out by the letter ‘Ma’ in
the term Namah’, is of the form of Mamakara.
The mcans can be known by the other two Mantras viz. Dvaya and Charama-Sloka.
The masters of yore have taught these factors based on the vivid relationship of the form of Body-Soul Relationship between the Universe and the Lord. These six factors are universally accepted by all masters.
We may now make a study of these five truths, one after the other.
(A) When we reflect upon the Supreme, we must reflect
upon Sriman Narayana, who is the Supreme Truth, who is inseparably associated with Goddess Mahalakshmi. The scriptures declare that Sriman
Narayana is the Supreme Truth who is a home of all perfections, all auspicious qualities without any defilement whatsoever. Supreme Brahman is Sriman Narayana. He is ever united with Goddess Lakshmi in all his forms and even in his divine incarnations. The ‘Sriyahpatitva’ is a unique character of Supreme Brahman. Ramayana, Mahabharata and other scriptures and the Alwars describe Him as inseparably associated with Goddess Lakshmi. føren Aref Pfa: - (464) ‘एष नारायणः श्रीमान् क्षीरार्णवनिकेतनः’ (व्यूह रूप) ‘भवान् नारायणो देवः श्रीमान् चक्रायुधो विभुः’ (विभव) Ho fath’ says Ramanuja. The Alwars also describe that Sri is inseparable from the Supreme Paramatman.
Vedanta Desika mentions ‘Sriyahpativa’ first while describing the essential nature of Brahman, because ‘Sri’ is determining his essential nature. She is Swarupa Nirupaka. Desika mentions authorities that show ‘Sri’ as inseparably associated with Narayana in Para; Vyuha and Vibhava forms.
One should meditate upon Paramatman as ever associated in all ways in all states and in all forms with Goddess Mahalakshmi inseparably. (B) Brahman - Sriman Narayana - is of the essential nature
of Jnana, Ananda, Sathya, Anantha and Amala. He is opposed to all that is defiling. The great scriptures, Upanishads, the utterances of Alwars and the experiences of our Holy Masters, declare that He is ‘Saguna’ and never ‘Nirguna’. Of these infinite qualities, six qualities i.e., Jnana, Shakti, Balam, Aishwaryam, Veeryam and Tejas are prominently noted. The Supreme Brahman should be thought of as characterised by the qualities of ‘Supremacy and Accessibility that are necessary for ‘Prapya’ and ‘Prapakatva’.
The following authorities show His Supreme nature - 44684foci fawalei 4444’ - The Supreme object of attainment is Sri Vishnu who is divested of all that is defiling. Parq: T 371451İ Yrifa:’ | He is a trec giving shelter to the virtuous and he is the Supreme saviour of those who are in trouble’.
I.
III
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‘तेजोबलैश्चर्यमहावबोध सुवीर्यशक्त्यादि गुणैकराशिः’ ॥
He is the one repository of all auspicious qualities like Tejas, aos, tuf, gra, at, sila and others”. “Even if one has long life like the chaturmukha, and has one crore of mouths, and of pure devotional mind, he cannot even mention one thousandth part of his auspicious qualities’. (C) The Supreme Brahman should be thought of as
associated with an eternal auspicious body. It is eternal and ashraya to all entities. His auspicious form is 371187 or non material. = 4THTHFTA: TEISR
परमात्मनः । (D) The Supreme Narayana should be reflected upon as
existing in five forms viz. Para, Vyuha, Vibhava, Harda and Archa. He should be reflected upon as characterised by infinite vibhuties’ and as engaged in the process of creation, protection, destruction, etc., and as the supreme cause of every other thing,
Thus the object of attainment 1044264 should be reflected upon.
The nature of the Prapya Swarupa or the object of attainment, has been ascertained according to the scriptural authorities such as the Upanishads, Bhagavadgita, the Agamas and the Divya Prabandhams,
The details and characteristics of these fivc fold natures of the Lord, are ascertained from the Agamas that are authoritative as Veda itself, as they are not contradictory to the teachings of the Veda. This aspect of possessing a Divya Mangala Vigraha, is also to be meditated upon as related to the Prapya. The Prapya or the object of attainment - Sriman Narayana - is characterised by the two vibhuties’ or glories such as the ‘Leela Vibhuti’ and the Nitya Vibhuti’. The ‘Nitya Vibhuti’ or the Paramapada or Vaikunta, is never involved in the process of creation and destruction etc. The ‘Leela Vibhuti’ i.e., the universe, comprising of matter and the bound selves is subjected to origination and destruction. All these are necessarily dependent upon the infallible will of the Supreme.
The second factor of the five factors to be known, is Jivatman, who has to attain the Supreme Lord. The Jivatman is called a “Kshetrajna’, who is to attain the Lord. The order of the Jivatmans is further classified into three categories - the bound-self, the liberated-self and the eternals.
The ‘Baddhas’ or bound-selves, are those who are associated with matter from beginningless time and who have to strive for getting rid of the bondage of Karma, by practising the spiritual disciplines as prescribed in the Shastras, and who are fit to enjoy the eternal communion with the divine.
The Muktas or the ‘Liberated’ are those who have endeared themselves to the Lord by the performance of spiritual disciplines as ordained by the Shastras, and who have got rid of the association of Samsara’ totally and who are enjoying the infinite bliss of divine communion.
The Nityas or the ‘Eternals’ - are those who like Isvara, are ever remaining without contraction of knowledge and who are ever engaged in the eternal service of the Lord from beginningless time. All these Jivatmans are having the
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common characteristics of Anurva, Jnantva, Anandatva, Amaltva, Bhagavat-Seshatva and Bhagavatha-Paratantrya.
The essencial nature of the Jivatman is to be reflected in 40R and the term : and in the usage of the verbs *Prapadye’ and ‘Vraja’ and the term call and in the sentence Hier’ in the three Rahasyas.
The ‘Praptyupaya - g’ is pointed out by the term ‘Namah’ and Ayana’ in the Mulamantra and in the poorvakhanda of the Dvayamantra and also in the first half of the ‘Charama-Sloka’. The Upaya or the way of attainment of Paramatman, is ascertained as total Surrender unto the Lord with the realisation of one’s own utter helplessness. Surrender unto the Lord with supreme faith or Maha Vishvasa in his Grace, along with one’s own helplessness, will certainly win the grace or Prasada’ of the Lord on account of which one will get rid of the bond of karma and association with matter.
The ‘Phala-Swarupa’ or the fruit of such surrender unto the Lord is the obtainment of the eternal, infinite bliss of communion with the Lord, which culminates in the loving service unto the Lord. The Jivatman will realise his true nature and will subserve only the purposes of the divine and never thinks of his own benefit. This is to be meditated upon in the terms of the Mulamantra viz. Narayanaya’ and Aya’ in Pranava where the dative case is latent. The statement Hd
W ATER of the Charama-sloka is also pointing out the nature of the ‘Phala’.
Desika has described elaborately the nature of the obstacles on the way of attainment of Godhead, because, the realisation of these impediments is very necessary for a devoted spiritual career and a genuine turn in life for attainment of Godhead. The host of obstacles to realisation can be said to be of the form of Avidya, Karma, Vasana, Prakriti Sambandha and Ruchi. The bound-self has been made to contact matter which causcs the contraction of his Dharma-Bhuta-Jnanam on account of his transgression of divine command from beginningless time. Even when he is born as a human being on account of some good act whatsoever, he is liable to be disturbed and confused by counter forces of various views of life and he may not have an opportunity to seek and surrender unto the Lord. He is tempted by the objects of the senses and he is likely to get distracted from the right path. One has to be very careful and should not indulge in the pleasures of the senses. He has to develop dispassion and choose only a virtuous path. There is a hurdle at every step and he has to steer clear himself from all these obstacles and should have before him the one and only goal of the attainment of the divine. Even while practising upasana, he should not be tempted by the lower gains of life, such as wealth or fame or long life or even the bliss of self-experience or Kaivalya. A spiritual aspirant should realise that he can get rid of all these obstacles only by surrendering unto the Lord and only by a strong conviction that all attainments other than the divine, are little and transient.
Thus in this chapter, Vedantha Desika has described the Arthapanchaka Jnanam which is the essence of all Shastras i.e., the essence of the Upanishads, Divya-Prabandham and all philosophical speculations. What is needed here is that these five factors should be determined according to the shastras
Artha Panchakadhikara
The gist of this section is summarised in one verse to the end of this chapter as follows:
प्राप्यं ब्रह्म समस्तशेषिपरमं प्राप्ताहमस्योचितः प्राप्तिः दायधन क्रमादिह मम प्राप्ता स्वतः सूरिवत् । हन्तैनामतिवृत्तवानहं अहंमत्या विमत्याश्रयः सेतुः संप्रति शेषिदम्पति भरन्यासस्तु मे शिष्यते ॥
The object of attainment is the Supreme Brahman, that is by nature the “sheshin” of all and that is most celebrated on account of all perfections without any defilement. I am the one who am fit to attain him by virtue of my essential nature of consciousness, purity and others. The attainment is just like the attainment of paternal property by his son and others. Even as in the case of the eternals I am the attainer on account of my essential nature Alas ! I transgressed this attainment by my own fault of the form of ego and ignorance.
Now, when I have been enlightened by the Acharyas, surrender unto the Divine Couple, the sheshins, is the only way to save myself.