Bhagavan

Sri Parthasarathi thunai

SrimathE rAmAnujaya Namaha

Srimad Vara Vara MunayE Namaha

Sri vAnAchala mahA munayE Namaha

“Srivatsachinha misrEbhO namavukthi madheemahi,

yadhuktayas trayeekantE yAnthi mangaLasootrathAm”

“Sri parasara bhattAryA: SrirangEsa purOhita:

srivatsAngitha sudhas sriman sreyasE mEstu bhooyasE”

Dear bhagavatas,

Now adiyen has called you all as bhagavatas-what does that mean? All of you will be tempted to answer immediately Oh! Don’t you know that? We are all bhagavat bhakthas. Then if adiyen asks you then who is bhagavan? Surely all of you will come to a conclusion that something has gone wrong with me. After reading and writing so many postings in these valuable groups can anyone ask this silly doubt? It is ofcourse, emperuman Sriman Narayanan. Then why are we bhakthas not called otherwise why are we called as bhagavatas and Lord Sri Krishna as bhagavan. Bhagavan being a general term does cause confusion and many claim that only the deity they call as bhagavan is supreme.

Are you confused? There is no need of confusion. The term bhagavan undoubtedly refers only to Sriman Narayanan, Sri maha Vishnu. But the confusion is only because of the ignorance of the meaning of this term. What is the meaning of the term ‘bhagavan’? We know who is ‘bhagavan’ – Bhagavan Sri Krishna. We know that the purana that details about Krishna and his divine leelas and attributes is only called as “Srimad bhAgavatham” Krishna bhakthas are otherwise called “bhAgavathas” and the great text given out of the divine mouth of emperuman “svayam padmanAbhasya mukapadmAt” is called as “Srimad bhagavat geetha” but what does this term “bhagavan” actually signify?

Bhagavan – according to Sanskrit grammar, the root ‘bhaga’ signifies six prime kalyana gunas. One who is filled with these kalyana gunas is called as bhagavan. Again one more doubt may arise- we even use this term to others like “Narada bhagavan, suka bhagavan, valmiki bhagavan” why? That is because they have been blessed with some of these gunas due to the nirheduka krupai of emperuman. Like the azhvars who were blessed with “mayarvaru madhi nalam” the above said rishis were also blessed by bhagavan with some of the gunas totally not attainable by a normal soul. It doesn’t mean that they have become equal to emperuman it is just to show their greatness and superiority over the other souls. Let us further see about the six prime gunas.

“Mozhiyai kadakkum perum pugazhan” is the reward given to Swamy koorathAzhvan, the prime disciple of Swamy ramanuja by thiruvarangaththamudhanar. See what that great koorathazhvan says about the bhagavat kalyana gunas in his “Sri Varadarajan stavam”

“prakrishtam vignAnam bala madulam Ishvaryam akilam

vimaryAdham veeryam varadan! Parama shakthirapi cha I

param tejascha ethi pravara guNashatkam prathamajam

guNAnAm nissemnAm gaNana vigunAnAm prasavabhoo: II (15)

[Meaning: Oh varada! Great jnana (knowledge), incomparable bala (strength), uncountable Ishvaryam (wealth), unlimited veerya (valour), excellent shakthi (power) and brilliant tejas (brightness) all these are the Six prime gunas that dwell in the first primodial form, para vAsudEvan. These form the root cause for the other limitless uncountable kalyana gunas of emperuman]

From the above sloka it is made clear that the para vAsudeva moorthi is a embodiment of these prime gunas that further develops into all the other countless kalyana gunas behind the bhagavat tattvam. In the above sloka, Sri KoorathAzhvan adds adjectives like “prakrishtam, adhulam” etc to show the speciality of knowledge, strength etc possessed by emperuman while compared to the same of others.

What use are these qualities to the supreme lord (para vasudevan) we will see in the next posting with the help of Sri KoorathAzhvan’s son, Sri Parasara bhattar’s srisookthi in his divine work “Sri Rangaraja stavam” (uttara satakam).

In the previous posting we enjoyed the excellent sloka of Sri Koorathazhvan. Azhvan in that sloka uses 2 similar words viz., gaNanaviguNAnAm and nisseemnAm both have the same meaning ‘uncountable’. The Vedas declare “yathAvAcho nivarthanthE apprApya manasA saha:” the divine qualities of emperuman is beyond our understanding and words. But why does koorathAzhvan use 2 words in the same sloka to convey the same meaning?

GaNanaviguNAnAm- implies that the kalyana gunas of emperuman cannot be counted as one, two etc (one flower, two fruits etc)

NisseemnAm- implies that they cannot be counted even in groups. Though we cannot count sand as one, two etc we can always say a ‘hand full of sand’ ‘bucket full of sand’ etc even that is not possible with respect to bhagavat kalyana gunas.

The phrase ‘hand full of sand’ immediately gets to our memory the excellent episode of Sri parasara bhattar with a so-called pandit sarvagya bhattar in our guru paramparai. What does Sri Parasara bhattar have to say about our topic, the bhagavat kalyana gunas? Here is a sloka from “Sri Rangaraja stavam” (uttara satakam-39) a masterpiece of swamy parasara bhattar.

“shatguNanyAth vAsudeva: para ethi sabharAn mukthabhOkyO balayath,

bhOdhAth sankarshanastvam harasi vidhanushE sAstra Ishvarya veeryAth,

pratyumnas sargadharmow nayasi cha bhagavan! Shakthi tejOniruththa:

bhibrANa: pAsi tattvam gamayas cha tathA vyuhya rangAdhi raja!”

[Oh! My lord RanganathA! You, the holy self incarnates as vasudeva and other vyuha forms; filled with six kalyana gunas viz., jnana, bala etc in the name of paravasudevan remain as the source of ultimate joy to the mukthAthmas. With the combination of bala and jnana (strength and knowledge) you become sankarshana moorthi and do the samhara (act of destruction) along with granting the sastras. Combined with Ishvarya and veerya you become the pradyumna moorthi and do srusti (Act of Creation) along with establishing/spreading dharma. Finally combined with shakthi and tejas you become Anirudha moorthi and do the rakshanam (Act of protection) along with giving tattvajnAnam (knowledge of the tattvas)]

Note: Dear bhagavatas sorry for the poor translation hope the meaning is conveyed.

According to the above sloka, paravasudeva moorthi is filled with all the six kalyana gunas whereas the other 3 vyuha moorthi have 2 gunas each required to continue their responsibilities. Sri KoorathAzhvan has conveyed the same meaning in the following sloka:

“gunais shatbhistvEdai: pratamatara moorthistva bhabhow

tatas thisra: tEshAm triyuga yugalair hi tribhirabhu: I

vyavasthA yA saishA nanu varadha sArishkruthi vasAth

bhavAn sarvatraiva tragaNitha maha mangalaguNa:”

(Sri Varadarajan stavam-16)

[Meaning: Oh Varada! You possess 2 gunas in three forms (moovirandu gunam). The primary paravasudeva moorthi possess all the six kalyana gunas. After that the other three moorthis possess 2 of the 6 qualities each. Though it is said that the other moorthis have 2 gunas each that doesn’t reduce your greatness actually all your moorthis have innumerable kalyana gunas but in each moorthi the particular qualities are prominent in order to support the activity they are involved in]

In the above sloka Sri KoorathAzhvan in the second half clears the big doubt that may arise in all our minds. We have heard that the bhagavat incarnations are all filled with all the divine qualities “sarvam poornam”. Then will that not be made false if we say the 3-vyuha moorthi have only 2 of the 6-kalyana gunas? It is not that the other kalyana gunas are absent in the vyuha moorthis instead the prominent feature of 2 qualities are highlighted for the proper execution of their responsibilities but all the other qualities are of course present inside in a unlighted form. That is what azhvar says, even when he comes down taking different avatars he comes complete “Adhiyan soodhi vuruvai angu vaiththu engE thOndri”.

In the previous posting we enjoyed the SriRangaraja stava sloka of Swamy Parasara bhattar and Varadarajan stava sloka of Swamy koorathAzhvan both telling us about the divine qualities of emperuman. Swamy koorathAzhvan expresses the same idea in one another sloka of his excellent work “athimAnusha stavam”.

“Jnanambalam vipulameeshanaveerya shakthi

tejAmsee cha triyugabhooya mupAgadhAni I

poornAni shat cha parigruhya bhavan chaturthA

bhaktham janam tvamanujagrahithAnurAgAth II” (6)

[Oh! MY lord you along with limitless kalyana gunas primarily six in number viz., Jnanam, balam, Ishvaryam, veeryam, shakthi, tejas attain the form of vasudeva with all the 6 divine qualities and as sankarshana, pradyumna and aniruddha with 2 of the 6 gunas (predominating) to shower your grace on the bhakthas.]

Sri Pillai ulagariyan in his tattvatraya-Ishvara prakaranam explains the same as follows:-

“parathvaththil jnAnAdhigal Arum poornamAyirukkum; vyuhaththil evvirandu gunam prakadanamAyirukkum adhil sankarshanar jnanam balangalirandOdum koodi jeeva tattvaththai adhishtiththu aththai prakruthiyil nindrum vivEgiththu prathyumnAvastaiyaiyum bhajiththu shAstra pravarthanaththaiyum jagath samhAraththaiyum pannak kadavarAyiruppar; prathyumnar Ishvarya veeryangalirandOdunkoodi manas tattvaththai adhistiththu dharmOpadEsaththaiyum manusadhushtayam todakkamAna suddha varkka srushtiyaiyum panna kadavarAyiruppar; anirudhdhar shakthi tejassukkalirandOdun koodi rakshanaththukkum tattvajnana pradhAnaththukkum kAla srushtikkum misrasrishtikkum kadavarAyirrupar”

We have already seen that though it has been said that each moorthi has 2 of the 6 qualities it refers only to the predominance of the qualities and actually bhagavan takes any avataram along with all his divine qualities only. At this point the words of Swamy VedantAchariyar in his rahasya traya sAram comes handy.

“ekgunangalellAm sarva kAlaththilum svaroopAsrithangalAyirukkum. Para vyuhAdhigalil gunaniyamam sollugiradhellAm avvO roopangalai anusandhippArkku sarvEshvaran Avishkarikkum gunavishEshangal sollugaikkAga vaththanai”


Sri PeriyavAchAn pillai in his tattvatraya sangraham says,


“emperumAnudaiya divyAtmaguNangalAvana-
jnanam shakyAthi shatguNangalum, adhilE pirandha sowsheelyAdhigalum”
“evaithAn OrO guNangalukkum avadhiyindriyilE, evattrukku thogaiyumindriyilE yirukkum”


Thondaradipodi azhvar rightly said, “pEsittrE pesalallAl”. What a similarity in words and meanings have our poorvacharyas expressed in their works. It gives us a clear picture with out any room for even a slight confusion. There is absolutely no limit or count for the bhagavat kalyana gunas. Nammazhvar enjoys the same as, “yAnum Eththi Ezhulagum muttumEththi pinnaiyum tAnumEththilum tanni Eththa Eththa engaidum” (4-3-10) [I try to praise emperuman then the whole world fully tries further emperuman himself tries to talk his praise but no limit can be found], “Erila vanpugazh” (1-2-10), “ennil tholpugazh” (3-3-3).


“yathA rathnAni jalathE: asankEyE Yani puthraga I
tathA gunA: anantasya asankEyEyA mahatmana: II”


Like the countless valuable gems inside the sea, the ocean of kalyana gunas of ananthan is also innumerable adorns a puranic sloka.


Till now we have seen the reason behind the title “Bhagavan” given to the supreme lord and how that has been expressed in their works by our poorvacharyas. In the next posting we will see what the six qualities actually signify and see where we will be able to visualise this Bhagavan even with our 'oona kan' (those eyes with which we see the world today).

Let us first see what the six prime qualities of bhagavan signify:

1. Jnanam – That which shows/illuminates everything around and also self.
2. balam- Strength behind facing/holding all the worlds on his shoulders.
3. Ishvaryam- wealth of independence, ruling over everything
4. veeryam- Though being the upAdAna kArana (supporting cause for creation) no change occurs in his svaroopa. Remains unchanged.
5. shakthi- Being the upAdAna kArana behind srushti. Having a special power “agatidagatinAsAmarthiyam” (executing everything not possible by anyone else).
6. tEjas- Self dependent. Doesn’t need anyone’s help at the same time always successful in his attempts.

The main difference between the puranas and the azhvars is that the puranas tell about the bhagavan and his leelas and stop with it but never show us the bhagavan actually whereas the azhvars never stop with talking about emperuman they lift us to the level of visualizing him. Do the azhvars grant us any divya chakshus? Yes the nalayira divya prabhandam of the azhvars itself act as the divine eye through which we will be able to have the sAkshAtkAram of emperuman. While talking about Krishna and Rama we may feel bad that we weren’t blessed to be born as a gopi or an ayodhya vasee. So immediately azhvar will tell us don’t worry I will show you that rama and Krishna today. “Where?” we screamed with amazement. Azhvar will say, “Thiruvallikeni kandEnE”. Not only kannan or raman even if you want to see vasudeva, sankarshana, pradyumna and anirudhdha moorthis there is only one place in this leela vibhoothi (should adiyen call it as leela vibhoothi or is it bhoolaka vaikundam!).

Many of you may pounce at me and say how is that possible? We have heard that Paravasudevan exists in Srivaikundam and the vyuha moorthis are found in thiruparkadal. Though both paramapadam and thiruparkadal are part of the 108-divya desams to be visited by a Srivaishnavite we have heard our elders saying time and again that only 106 can be visited by us with this bootha vudal (existing body).

Whatever is told is of course right but Thiruvallikeni is such a divya desam where we have the anubhavam of param, vyuham, vibhavam and archai. Moolavar venkatakrishnan is none other than the paravAsudevan himself along with his divine consort rukmini. His moustache shows his purushOtama lakshana to us. No other perumal in any other divya desam has moustache. In the same sannadhi we can have the divine darshan of sankarshana moorthi as balaramar. Vyuha sankarshanar incarnated as vibhava balaramar who is seen in archai in thiruvallikeni. Names may change due to age, place and time but the personality and his divine qualities remain unchanged. Vyuha pradyumnar incarnated as the son of Krishna in krishnAvatara and now stays along with his father in thiruvallikeni. Vyuha anirudhdhar incarnated as krishnA’s grand son in krishnAvatara who is also seen in archai near his father in the same sannadhi. What an amazing place thiruvallikeni is? No other divya desam has so many greatnesses combined together.

Only thing we can say about thiruvallikeni is “yathO vAchO nivarthanthE apprApya manasA saha” Neither can we finish talking about the qualities of bhagavan nor can we finish talking the greatness of his divya desam.

"Sa Idaaneemapi munaye Drishyate tatra maanavaih                                        Ruckminyascha aniruddhena pradyumnene ca sEvitah                                     Halaayudena sahitas sthitaa satyakinashaha 

Parthasarathir ityeva visruto jagatipathih"                             

                                                                      (BRAHMANDA PURAANAM)

“BrindAranya nivAsAya balarAmAnujAya cha

rukmini prAna nAdhAya pArthasoodhAya Mangalam”

Alwar emperumAnAr Jeeyer thiruvadigalE sharaNam

Adiyen ramanuja dAsee

Sumithra Varadarajan