Lord Vishnu is beloved to have taken 10/12 primary Avatars.
Lord Vishnu is described as the protector.
The system that interprets the Mahavakyas as espousing the Duality of Reality is called the Visishtadvaita,Qualified Non Dualism, where the Reality Vishnu and the individual souls attain the abode of Lord Vishnu, Vaikunta, primarily by Bhakthi Yoga , the path of Devotion.
In Sri Vaishavism, total surrender to God, Vishnu is emphasized.
Lord Vishnu as Kaala Purusha
Vishnu, in the undifferentiated Universal aspect is called the Para Vasudeva.
At the empirical level He has many forms , in the Form of Avatars.
This aspect of Vishnu is called Vyuha.
Each signifies an aspect of the Reality.
Visnu Sahasranama states,
Chatur Vyuha Chatur gathi:
Four Formations and Four Goals.
The Four Formations/stages are,
Jagrat-The waking stage,
Swapna, the Dream State,
Sushupthi, the deep Dreamless state and
Turiya, the stage the individuality is merged in the Reality.
The Four Goals are,
Dharma, Righteousness,
Artha, Wealth, day-to-day affairs,
Kaama, desires and
Moksha.
To realize this at each stage, the Lakshmi Tantra, describes the Twelve Vishnus, one each for a Month.
Each month has an effect on the Humans and psyche.
So a Vishnu form is provided to meditate for every month.
They are,
Each of the twelve Vyuhantara is identified with a month and is revered as masa-devatha (lord of the month).And; collectively they are identified with the year.
Each of the twelve Vyuhantara is identified with a month and is revered as masa-devatha (lord of the month).
And; collectively they are identified with the year.
Vishnu here represents the Kaala Purusha.
Vyuha
– the source
Vyuhantara
form
Shakthi
or
the consort
Maasa
the month
Vasudeva
Keshava
Sri
Margashira
Narayana
Vagishvari
Pushya
Madhava
Kaanthi
Magha
Sankarshana
Govinda
Kriya
Phalguna
Vishnu
Shanthi
Chaitra
Madhusudana
Vibuthi
Vaishakha
Pradyumna
Trivikrama
Iccha
Jesta
Vamana
Prithi
Ashada
Sridhara
Rathi
Shravana
Aniruddha
Hrishikesha
Maaya
Bhadrapada
Padmanabha
Dhi
Ashviyuja
Damodara
Mahima
Karthika
From Lakshmi Tantra on Vyuhas.
The text elaborates that right after the final stage of Vyuha evolution and the onset of jagrat (wakeful) state of existence, each of the four Vyuha produced three further forms that resembled their creators (Vyuha) in all respects.
19.3. Accordingly, from Vyuha -Vasudeva, Keshava, Narayana and Madhava emanated; from Sankarshana emanated Govinda, Vishnu and Madhusudana; from Pradyumna emanated Trivikrama, Vamana and Sridhara; and from Aniruddha emanated Hrishikesha, Padmanabha and Damodara.
19.4. Vyuha is the major formation and the twelve forms that emanated from it constitute the secondary formation; and therefore known as upavyha or vyuhantara, which literally means ‘the one that within the Vyuha’.
Meaning: 1: At the Top of the Hand (i.e. Palm) Dwell Devi Lakshmi and at the Middle of the Hand Dwell Devi Saraswati, 2: At the Base of the Hand Dwell Sri Govinda; Therefore one should Look at one’s Hands in the Early Morning and contemplate on Them.
Meaning: 1: (Oh Mother Earth) The Devi Who is having Ocean as Her Garments and Mountains as Her Bosom, 2: Who is the Consort of Sri Vishnu, I Bow to You; Please Forgive Us for Touching You with Our Feet.
Meaning: 1: O Holy Rivers Ganga and Yamuna, and also Godavari, Saraswati, 2:Narmada, Sindhu and Kaveri; Please be Present in this Water Near Me (and make it Holy).
Meaning: 1.1: In the Early Morning I remember (i.e. meditate on) the Pure Essence of the Atman shining within my Heart, … 1.2: … Which gives the Bliss of Sacchidananda (Existence-Consciousness-Bliss essence), which is the Supreme Hamsa(symbolically a Pure White Swan floating in Chidakasha) and takes the mind to the state of Turiya (the fourth state, Superconsciousness), 1.3:Which knows (as a witness beyond) the three states of Dream, Waking and Deep Sleep, always, 1.4:That Brahman which is without any division shines as the I; and not this body which is a collection of Pancha Bhuta(Five Elements).
Meaning: 2.1: In the Early Morning I worship That, Which is beyond the Mind and the Speech, 2.2: (And) By Whose Grace all Speech shine, 2.3: Who is expressed in the scriptures by statement “Neti Neti”, since He cannot be adequately expressed by Words, 2.4: Who is called the God of the Gods, Unborn, Infallible (i.e. Imperishable) and Foremost (i.e. Primordial).
Meaning: 3.1: In the Early Morning I Salute That Darkness (signifying without any Form) which is of the nature of Supreme Illumination, 3.2: Which is Purna (Full), Which is the Primordial Abode, and Which is called Purushottama (the Supreme Purusha), 3.3:In Whom this endless World is settled endlessly (i.e. from the beginning of creation), … 3.4: … and (this endless World) appear like a Snake over the Rope (of the Primordial Essence).
Meaning: 4.1:These three Slokas, which are Holy (unites one with the Whole), and the ornaments of the Three Worlds, 4.2:He who recites in the early Morning, goes to (i.e. attain) the Supreme Abode (of Brahman).
Meaning: 1.1: (In the early morning I remember) The Devas Brahma, Murari (The enemy of demon Mura, refers to Sri Krishna or Vishnu) and Tripurantakari (The One Who has brought an end to Tripurasuras, refers to Sri Shiva), … 1.2: … The Planets Bhanu (The Sun), Shashi (The Moon), Bumisuta (Mars) and Budha (Mercury), … 1.3: … Guru (Jupiter), Shukra (Venus), Shani (Saturn), Rahu and Ketu, … 1.4: May all of them make my Morning Auspicious.
Meaning: 2.1: (In the early morning I remember) The Sages Bhrigu, Vasistha, Kratu and Angira, … 2.2: … Manu, Pulasya, Pulaha and Gautama, … 2.3: … Raibhya, Marichi, Chyavana and Daksha, … 2.4: May all of them make my Morning Auspicious.
Meaning: 3.1: (In the early morning I remember) The Sages Sanatkumara, Sanaka, Sanandana, … 3.2: … Sanatana, Asuri and Pingala, 3.3: The seven Swaras (Musical Notes) and the seven Nether Worlds, 3.4: May all of them make my Morning Auspicious.
Morning: 4.1: (In the early morning I remember) The seven Seas, the seven Kula Parvatas (seven Holy Mountains), … 4.2: … The Saptarshis (seven Sages), seven Forests, … 4.3: … The seven Worlds starting with Bhur Loka, 4.4: May all of them make my Morning Auspicious.
पृथ्वीसगन्धासरसास्तथापः स्पर्शीचवायुर्ज्वलितंचतेजः । नभःसशब्दंमहतासहैव कुर्वन्तुसर्वेममसुप्रभातम् ॥५॥ Prthvii Sa-Gandhaa Sa-Rasaas-Tatha-Apah
Sparshii Ca Vaayur-Jvalitam Ca Tejah |
Nabhah Sa-Shabdam Mahataa Sahai[a-E]va
Kurvantu Sarve Mama Suprabhaatam ||5||
Morning: 5.1: (In the early morning I remember) Mother Nature manifesting as the Prithivi (Earth) which is connected with Gandha(Smell), Apah (Water) which is connected with Rasa (Taste), … 5.2: … Vayu (Air, Wind) which is connected with Sparsha (Touch), Tejah (Fire) which is connected with Light and … 5.3: … Sky which is connected with Sabda (Sound); I remember all these Mahat Tatvas (Material Energy), 5.4: May all of them make my Morning Auspicious.
Morning: 6.1:In this manner, in the early Morning, this very purifying Hymn, … 6.2: … on reciting, remembering or listening with Devotion, 6.3: … has the quality of destroying bad dreams and making the morning Auspicious, 6.4: … making the Morning Auspicious by the grace of the Divine.
सूर्याष्टकम् – आदिदेव नमस्तुभ्यं
Suryashtakam: Adi Deva Namastubhyam
आदिदेवनमस्तुभ्यंप्रसीदममभास्कर । दिवाकरनमस्तुभ्यंप्रभाकरनमोऽस्तुते ॥१॥ Aadi-Deva Namastubhyam Prasiida Mama Bhaaskara |
Divaakara Namastubhyam Prabhaakara Namostu Te ||1||
Meaning: 1.1: (Salutations to Sri Suryadeva) My Salutations to You O Adideva (the first God), Please be gracious to me O Bhaskara(the Shining One), 1.2: My Salutations to You, O Divakara (the maker of the Day), and again Salutations to You, O Prabhakara (the maker of Light).
सप्ताश्वरथमारूढंप्रचण्डंकश्यपात्मजम् । श्वेतपद्मधरंदेवंतंसूर्यंप्रणमाम्यहम् ॥२॥ Sapta-Ashva-Ratham-Aaruuddham Pracannddam Kashyapa-[A]atmajam |
Shveta-Padma-Dharam Devam Tam Suuryam Prannamaamy[i]-Aham ||2||
Meaning: 2.1: (Salutations to Sri Suryadeva) You are mounted on a Chariot driven by seven Horses, You are excessively Energeticand the Son of sage Kashyapa, 2.2: You are the Deva Who holds a White Lotus (in Your Hand); I Salute You, O Suryadeva.
लोहितंरथमारूढंसर्वलोकपितामहम् । महापापहरंदेवंतंसूर्यंप्रणमाम्यहम् ॥३॥ Lohitam Ratham-Aaruuddham Sarva-Loka-Pitaamaham |
Mahaa-Paapa-Haram Devam Tam Suuryam Prannamaamy[i]-Aham ||3||
Meaning: 3.1: (Salutations to Sri Suryadeva) You are Reddish in colour, and mounted on a Chariot; You are the Grandfather of all persons (being the Adideva, the first God), 3.2: You are the Deva Who removes great Sins from our minds (by Your Illumination); I Salute You, O Suryadeva.
त्रैगुण्यंचमहाशूरंब्रह्मविष्णुमहेश्वरम् । महापापहरंदेवंतंसूर्यंप्रणमाम्यहम् ॥४॥ Trai-Gunnyam Ca Mahaa-Shuuram Brahma-Vissnnu-Maheshvaram |
Mahaa-Paapa-Haram Devam Tam Suuryam Prannamaamy[i]-Aham ||4||
Meaning: 4.1: (Salutations to Sri Suryadeva) You are the Heroic One having the Three Gunas of Brahma, Vishnu and Maheswara (i.e. Qualities of Creation, Sustenance and Dissolution), 4.2: You are the Deva Who removes great Sins from our minds (by Your Illumination); I salute You, O Suryadeva.
बृंहितंतेजःपुञ्जंचवायुमाकाशमेवच । प्रभुंचसर्वलोकानांतंसूर्यंप्रणमाम्यहम् ॥५॥ Brmhitam Tejah-Pun.jam Ca Vaayum-Aakaashame[a-I]va Ca |
Prabhum Ca Sarva-Lokaanaam Tam Suuryam Prannamaamy[i]-Aham ||5||
Meaning: 5.1: (Salutations to Sri Suryadeva) You are a massively Enlarged Mass of Fiery Energy, which (i.e. that energy) pervades everywhere like Vayu (Air) and Akasha (Sky), 5.2: You are the Lord of all the Worlds, I salute You, O Suryadeva.
बन्धुकपुष्पसङ्काशंहारकुण्डलभूषितम् । एकचक्रधरंदेवंतंसूर्यंप्रणमाम्यहम् ॥६॥ Bandhuka-Pusspa-Sangkaasham Haara-Kunnddala-Bhuussitam |
Eka-Cakra-Dharam Devam Tam Suuryam Prannamaamy[i]-Aham ||6||
Meaning: 6.1: (Salutations to Sri Suryadeva) You appear beautiful like a Red Hibiscus Flower and You are adorned with Garland andEar-Rings, 6.2: You are the Deva Who holds a Discus in one Hand; I salute You, O Suryadeva.
तंसूर्यंजगत्कर्तारंमहातेजःप्रदीपनम् । महापापहरंदेवंतंसूर्यंप्रणमाम्यहम् ॥७॥ Tam Suuryam Jagat-Kartaaram Mahaa-Tejah Pradiipanam |
Mahaa-Paapa-Haram Devam Tam Suuryam Prannamaamy[i]-Aham ||7||
Meaning: 7.1: (Salutations to Sri Suryadeva) You, O Suryadeva are the Agent behind the World (i.e. Who gives energy for action to everyone), You enliven others with great Energy (and thus imparting the ability to work), 7.2: You are the Deva Who removes great Sins from our minds (by Your Illumination); I salute You, O Suryadeva.
तंसूर्यंजगतांनाथंज्ञानविज्ञानमोक्षदम् । महापापहरंदेवंतंसूर्यंप्रणमाम्यहम् ॥८॥ Tam Suuryam Jagataam Naatham Jnyaana-Vijnyaana-Mokssadam |
Mahaa-Paapa-Haram Devam Tam Suuryam Prannamaamy[i]-Aham ||8||
Meaning: 8.1: (Salutations to Sri Suryadeva) You, O Suryadeva are the Lord of the World, Who grants Understanding and Knowledgewhich leads to Liberation, 8.2: You are the Deva Who removes great Sins from our minds (by Your Illumination); I salute You, O Suryadeva.
The Avadhta Upanishad talks about beyond this Fourth Stae, Turiyadita.
Turiyatita Avadhuta Upanishad falls in the category of Shukla Yajurvaveda Upanishads.
Turiyatita Avadhuta Upanishad presents a conversation between Lord Brahma and Lord Vishnu
In this Upanishad, Lord Brahma asks Lord Vishnu about the importance of Turiyatita Avadhuta.
A person successful in walking this path is closer to Lord Brahma.
He finds every soul in himself and his soul in everyone. Such a person sees Lord Vishnu in every soul and is blessed by him.
He feels closer to Lord Vishnu and is free from all sins and desires.
.
Turiyatita Avadhuta Upanishad defines the importance of Avidhuta path.
This Upanishad also talks about sacrificing worldly matters and walking on this path after understanding his soul.
Avadhuta Upanishad.
Translated by Prof. A. A. Ramanathan
Published by The Theosophical Publishing House, Chennai
Om ! May He protect us both together; may He nourish us both together;
May we work conjointly with great energy,
May our study be vigorous and effective;
May we not mutually dispute (or may we not hate any).
Om ! Let there be Peace in me !
Let there be Peace in my environment !
Let there be Peace in the forces that act on me !
1. Then, it is said, Samkriti approached the venerable Avadhuta, Dattatreya, and questioned: Venerable Sir, Who is an Avadhuta ? What is his condition ? What his characteristic ? And what his worldly existence ? To him replied the venerable Dattatreya, the most compassionate:
2. The Avadhuta is so called because he is immortal [akshara]; he is the greatest [varenya]; he has discarded worldly ties [dhutasamsarabandhana]; and he is the indicated meaning of the sentence ‘Thou art That’, etc., [tattvamasyadi-lakshya].
3. He who rests constantly in himself, after crossing (the barrier of) castes and stages (of social position) and thus rises above varnas and asramas and is in union (with God) is said to be an Avadhuta.
4. His joy [priya] is (to be envisaged as) the head; delight [moda] is his right wing; great delight [pramoda] his left wing; and bliss (his very self). Thus he assumes a fourfold condition.
5. One should identify Brahman neither with the head nor with the middle part nor with the bottom but with (what remains in the shape of) the tail, since it is said that Brahman is ‘the Tail’ and substratum. Thus, those who contemplate this fourfold division attain the supreme Goal.
6. Not by rituals, not by begetting children, not by wealth, but by renunciation [tyaga] alone a few attained immortality.
7. His (the Avadhuta’s) worldly existence consists in moving about freely, with or without clothes. For them there is nothing righteous or unrighteous; nothing holy or unholy. Through all-consuming, correct knowledge [samgrahaneshti] (the Avadhuta) performs Ashvamedha sacrifice within (himself). That is the greatest sacrifice and the great Yoga.
8. Nought of this extraordinary, free action (of his) should be disclosed. This is the great vow [mahavrata]. He is not tainted like the ignorant.
9. As the sun absorbs all waters, and the fire consumes all things (remaining unaffected by them), even so, the pure Yogin enjoys all objects, unstained by virtues or sins.
10. As the ocean into which all waters flow maintains its own nature despite the water pouring in (from all sides), so, he alone attains peace into whom all desires flow in like manner; not he who seeks the objects of pleasure.
11. There is neither death nor birth; none is bound, none aspires. There is neither seeker after liberation nor any liberated; this indeed is the ultimate Truth.
12. Many were my activities perchance in the past for gaining things here and hereafter, or for obtaining liberation. All that is now of the past.
13. That itself is the state of contentment. Verily remembering the same (i.e. the past) achievements involving objects, he now remains thus ever content. The miserable ignorant, desirous of children, etc., needs must suffer.
14. Wherefore shall I suffer, who am filled with supreme bliss ? Let those who yearn to go to the other worlds perform rituals.
15. What shall I, who am of the nature of all the worlds, perform ? For what and how ? Let those who are worlds, perform ? For what and how ? Let those who are qualified interpret the Shastras or teach the Vedas.
16. I have no such qualification, since I am free of action. I have no desire for sleeping or begging, bathing or cleaning. Nor do I do them.
17. If onlookers thus superimpose, let them do so. What matters to me the superimposition of others ? A heap of the red-black berries (of the Abrus precatorius) would not burn, even if others superimposed fire on it. Likewise, I partake not of worldly duties superimposed (on me) by others.
18. Let them, who are ignorant of the reality, study the scriptures; knowing (the reality) why should I study ? Let them who have doubts reflect (upon what was studied). Having no doubts, I do not reflect.
19. Were I under illusion, I may meditate; having no illusion, what meditation can there be (for me) ? Confusion of body for the self, I never experience.
20. The habitual usage ‘I am a man’ is possible even without this confusion, for it is due to impressions accumulated during a long time.
21. When the results of actions set in motion [prarabdha-karman] are exhausted, the habitual usage also ends. This (worldly usage) will not cease even with repeated meditation unless such actions are exhausted.
22. If infrequency of worldly dealings is sought, let there be contemplation for you. Wherefore should I, to whom worldly dealings offer no hindrance, contemplate ?
23. Because I do not have distractions, I do not need concentration, distraction or concentration being of the mind that modifies.
24. What separate experience can there be for me, whom am of the nature of eternal experience ? What has to be done is done, what has to be gained is gained for ever.
25. Let my dealings, worldly, scriptural or of other kinds proceed as they have started, I being neither an agent (of action) nor one affected (by it).
26. Or, even though I have achieved what has to be achieved, let me remain on the scriptural path for the sake of the well-being of the world. What harm for me thereby?
27. Let the body be engaged in the worship of gods, bathing, cleaning, begging and so forth. Let speech repeatedly utter the tara-mantra or recite the Upanishadic passages.
28. Let thought contemplate Vishnu or let it be dissolved in the bliss of Brahman. I am the witness. I neither do nor cause any doing.
29. Being contented with duties fulfilled and achievements accomplished, he ceaselessly reflects as follows with a contented mind:
30. Blessed am I, blessed am I. Directly and always, I experience my own self. Blessed am I, blessed am I, the bliss of Brahman shines brightly in me.
31. Blessed am I, blessed am I. I do not see the misery of existence. Blessed am I, blessed am I; my ignorance has fled away.
32. Blessed am I, blessed am I; no duty exists for me. Blessed am I, blessed am I; everything to be obtained is now obtained.
33. Blessed am I, blessed am I. What comparison is there in the world for my contentment ! Blessed am I, blessed am I; blessed, blessed, again and again blessed.
34. Logical ! The virtues accrued have yielded fruit ! Indeed they have ! By the richness of virtue we are as we are.
36. He who studies this also achieves everything to be achieved. He becomes free of the sins of drinking liquor. He becomes free of the sins of stealing gold. He becomes free of the sins of killing a Brahmin. He becomes free of actions, ordained or prohibited. Knowing this, let him wander according to his free will. Om, Truth. Thus (ends) the Upanishad.
Om ! May He protect us both together; may He nourish us both together;
May we work conjointly with great energy,
May our study be vigorous and effective;
May we not mutually dispute (or may we not hate any).
Om ! Let there be Peace in me !
Let there be Peace in my environment !
Let there be Peace in the forces that act on me !
Here ends the Avadhuta Upanishad belonging to the Krishna-Yajur-Veda.
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