JADABHARATOPAKHYANA - XIII

(Jadabharata continues to explain to Rahugana)

DravyaswaBhAvAsayakarmakAlairEkAdashAmee manansO vikArAha|

Sahasrashaha shatashaha kOTishashcha kShEtrajnatO na miThO na swataha syuhu||

The mind indulges in eleven types of activities in conjunction with the body, the sensory organs, depending upon the time, the Karma and related currents, including emotions. Among them, passion or compassion results in secondary and tertiary types of activities, while other activities are only considered as the results of coincidental causes. However, all these activities happen and trigger further reactions because of the will of the Almighty because none of the thoughts, actions, feelings, emotions etc., is under the control of human mind. There is nothing that can happen as per the intrinsic or self-motivated human desire. The thoughts that arise in the mind cannot be consigned as having emanated from the earlier thoughts or independently since such a conclusion is illogical and improbable.

KShEtrajna AtmApuruShaha purANaha sAkShAt swayamjyOtirajaha parEshaha|

NArAyaNO BhagavAn VAsudEvaha swamAyayA(A)tman vyavaDheeyamAnaha||

Hari is like an aberration because he is intrinsic and inherent in every being and stays in every physique. Unlike the beings, he is unimaginably, comprehensively and inexplicably knowledgeable. He perceives the biological body independently and becomes a synonym of Purana, self-luminary, free from the process of birth and he is the Purushottama. Bhagavan Vasudeva, who is known as Narayana alone is the ultimate truth and he is not shapeless, formless and so o

n in the ordinary sense of these terms. Although this Narayana is present in all beings, he is not dependent on the beings. He stays in the beings of his own desire and is self-reliant. He remains invisible to beings.

Sri Madhwacharya in his Bhagavata Tatparya Nirnaya reaffirms this syllogism by citing a Shloka in Garuda Purana:

SwamAyayA(A)tman vyavaDheeyamAnaha swEchChaya swasminnEva tirOhitatvEna sThitaha|

swAtmADhAraha swEchChayaiva jeevadruShTEstirOhitaha|

KShEtrajnEtyuchyate ViShNurjeevasThaha PuruShOttamaha|| Iti cha||

As mentioned in Garuda Purana, “SwayamAyayAtman vyavaDheeyamAnaha” means that Sri Hari takes shelter in Himself of his own desire and remains invisible to the being. Being self-sheltered, Vishnu is intrinsic and inherent in the beings, which expression is reminiscent of Atma or soul as per Bhagavata, and therefore, He is Purushottama, which concept is hidden in the word Paresha. That is why He is called Kshetrajna, states Garuda Purana. (To be continued…)

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