Sri Raghavendra Teertha’s disposition of जगज्जन्मस्थेमप्रलयरचनाशीलवपुषे in his Parimala Grantha
Commentary on अस्योद्भवादिदम् of Anuvyakhyana
When one looks at anuvyakhyana of Sri Anandateertha Bhagavatpadaacharya, where he mentions उद्भवादिदम् where it means all eight gunas (सृष्ट्याद्यष्टक), whereas Sri Jaya Teertha muni in his Nyaya Sudha talks about janma, sthema, and pralaya (जन्म स्थेम प्रलय) only, why is it so?
To this question, Sri Rayaru says, there is no contradiction between Sri Anandateertha Bhagavatpadaacharya and Sri Jayateertha’s statement. Because gnana, agnana, banda, moksha is not present in jada (inanimate things). However, it too has utpatti (उत्पत्ति=creation), stiti (स्थिति=maintenance), and samhara (संहरण=destruction). Other than God (Sri Hari), these three utpatti, stiti, and samhara is common. Even to the so-called eternal things like time (काल), space (आकाश) can be associated with these three elements due to its contact with bhutapadartha (is utpati of avyakrutha aakasha), creation and other acts is utpatti of lakshmyadi. Hence, utpatti, stiti, and samhara (niyati नियति =order) is common for all tattvas. Keeping this in mind Sri Jaya Teertha muni has used जगज्जन्मस्थेम…
In addition, Sri Jaya Teertha muni is referring अस्य in अस्योद्भवादिदम् of anuvykhyana to jaggat, because Ishwara does not have birth, death, etc.,
Justification of स्थेम (sthema)
What does स्थेम (sustenance) in जगज्जन्मस्थेमप्रलयरचनाशीलवपुषे means?
Sri Raghavendra Teertha in his Parimala grantha says that स्थेमा means ರಕ್ಷಣೆ (स्थैर्यं रक्षा इत्यर्थः). He gives the reference of Sri Ramanujabashya’s (अखिळभुवनजन्मस्थेमभंगादिलील) commentary srhutaprakasha means it स्थेमा = स्थितिः (Sustenance).
He goes on to show from where the word स्थेमा originated, on the word “ = sthira” if “इमनिच् = imanich” pratyaya (suffix is applied) then प्रियस्थिर =priyasthira rule applies and it becomes स्थ + इमन् ( च् in इमनिच् will become इत् संज्ञॆ), then आद् गुणः rule applies thus this word स्थेमन् is formed. This is nakaraantha pulinga (नकारंत पुंलिंग), then its vibhakti (noun inflection) form are स्थेमा, स्थेमानौ, स्थेमानः. Rayaru, gives another rule when priyasthira is applied स्थिर becomes स्तेष्ठ, that is on ष्टा dhatu if imanich” pratyaya (suffix is applied) then it becomes स्थेम, hence स्थेमा = स्थिर.
The justification of शील (Sheela)
What is the meaning of the word Sheela? Why is it applied along with जगज्जन्मस्थेमप्रलय?
It is said that जगज्जन्मस्थेमप्रलयरचना (jagajjanmadistemapralayarachana) is god’s शील (Sheela), where Sheela means svabhava (स्वभाव =nature).
A question arises, does God have any use of doing jaggat utpattiyadi?
If a person must engage in an activity, there should be a use of it, if God does not have any use or purpose of it, then what Sri Anandateertha Bhagavatpadaacharya said in Anuvyakhyana about doing utpattiyadi (अस्योद्भवादिदं) becomes false. If he is just an on-looker, then he will not engage himself in utpattiyadi activities. However, if he has a purpose/use of utpattiyadi then निखिलपूर्णगुणः becomes wrong (absurd). Because, if there should be any use/purpose then it means that guna (quality) is not in him. To answer this discordant view between अस्योद्भवादिदं and निखिलपूर्णगुणः, Sri Jaya Teertha muni used the term शील (Sheela).
Creation and other activities are Sri Hari’s nature
Since, सृष्ट्याद्यष्टक is God’s nature (फळाभाव-Phalaabhaava), the question of use/purpose does not arise. For example, during singing or doing presentation, a person moves around his hands here and there, this is his/her behavior, and there will be no question about its purpose.
Hence, jaggat utpattiyadi is Sri Hari’s nature, and one should not question its purpose to Sri Hari.
Not just that the term sada (सदा) should be applied to अस्योद्भवादिदं, thus God is always engaged in the exercise of जगज्जन्मस्थेमप्रलय.
What is the purport of वपुषे (vapuse) in जगज्जन्मस्थेमप्रलयरचनाशीलवपुषे?
Sri Anandateertha Bhagavatpadaacharya in his Anuvyakhyana’ s mangalashlokam had said “निखिलपूर्णगुणैकदेहं” “nikhilapurnagunaikadeham” and to represent deham (देहं), whereas Sri Jaya Teertha muni use vapushe (वपुषे) in his Sri Nyayasudha’s mangalashlokam.
How come God without a body (देहं=deham) can have gnanaadisamastaguna (ज्ञानादिसमस्तगुण). Sri Anandateertha Bhagavatpadaacharya used deham to answer it with निखिलपूर्णगुणैकदेहं, meaning God is gnanaadisamastaguna (ज्ञानादिसमस्तगुण) so is his body, no difference between Him and his body.
In addition, to perform अस्योद्भवादिदं: utpatti (उत्पत्ति=creation), stiti (स्थिति=maintenance), and samhara (संहरण=destruction) one needs a body (for example, to make a pot, you need a potter, who in turn need a body); to answer this Sri Anandateertha Bhagavatpadaacharya used the term deham.
God (Sri Hari) is not nirakara, he very much has a body that his gnaanandamaya, thus he is capable of utpattiyadi (creation, ….) activities.
To emphasize this, in Anuvyakhyana Acharya Madhwa used the word deham, and Sri Jaya Teertha muni used the term vapushe. Since, God has कर्तृकार्यभावरूप relationship with jaggat thus the defect sabandhaanupapatti (संबंधानुपपत्ति) of patyuraadhikarana (पत्यूराधिकरण) is negated.