HARI SARVOTHAMA VAYU JEEVOTHAMA

Why Hari Sarvothama:

Sri Hari is the omniscient and omnipotent.

To begin explaining  Srimad-Bhagavatam (2.6.42) describes that, “Maha-Vishnu (Karanadakashayi Vishnu) is the first incarnation of the Supreme Lord in the process of creating the material worlds. He is the master of eternal time, space, cause and effects, mind, elements, material ego, the modes of nature, senses, the universal form of the Lord (Garbhodakashayi Vishnu) and the sum total of all living beings, both moving and nonmoving.”

       It is further explained that Maha-Vishnu, who appears in the Karana Ocean (also called the Viraja River, which is the border between the spiritual and material world), becomes the resting place of the jiva-shakti. This is the collective energy of the individual spirit souls, the jivatmas. “There is one marginal potency, known as the jiva. Maha-Vishnu is the shelter of all jivas.” It is this Shri Hari who is the original source of all living entities because they are expansions of His marginal potency. Some become conditioned by the material energy while others are under the protection of the spiritual nature.

       Lord Maha-Vishnu is the source of thousands of avataras in His thousands and thousands of subjective portions. He is the creator of countless individual souls. He is also known by the name of Narayana, meaning the shelter of all the individual jiva souls.

Hari sarvothama Vayu Jeevothama

Why Vayu Jivothama:

Vayu Devaru is superior among all the jivas. Because of Vayudevaru we all are breathing. (It has been thoroughly discussed in Vayu avatar – Madhvanama)

There are many facts and reasons to say Vayu as jeevothama. Few among them are

1.     Swaroopa yogyatha of Vayu is very high compared to other Jivas. He is known as “Riju”

2.     No one equals Vayu in qualities like Bhakthi, Gnana, Vairaagya  (Among jivas)

3.     There is no kali prevesha for vayu deva. (This is same for all Parashukla thrayaru**)

4.     He does not do any activities against the will of Lord

5.     He is the first among Ekaanta Bhaktas. (Bhaktas donot ask anything from Lord for their seva is called Ekaanta Bhaktas. They don’t even ask Moksha from God.)

6.     When all the Tathvaabhimani devatas in our body leaves a person is able to survive. But when Vayu devaru leaves the human body then the person cannot survive. The mere existence of all Jivas is dependent on Vayu devaru.

7.     Even though he is having Linga deha (bondage) it does not have any effect on Vayu devaru.

(All the qualities given here also applies to Brahma devaru. As Vayu and Brahma are equal in Yogyatha)

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Parashukla Traya

The concept of Parashukla Traya is very important in Dvaita Philosophy. It stands for the purity of Knowledge, which only, few highest souls are blessed with. The word Parashukla Traya means परे शुक्लानां त्रयम् "those three who are pure in the knowledge of the Supreme" With regards to knowing Vishnu, due to Asura-Avesha, even higher souls sometimes err, dis-respect or go against Vishnu. We have many examples from the Puranas about Shiva and Indra, standing against Vishnu and even waging a war against him. Though they are great devotees of Vishnu, they sometimes, due to ignorance, act in such manner. अन्ये भागवतत्वेपि छिन्नधर्मा क्वचित् क्वचित्. The only souls who never go against Vishnu or doesn’t know something wrongly about him are Laxmi, Brahma (Vayu) and Sarasvati (Bharati). They are always pure in knowledge. Hence they are called Para Shukla Traya. Shri Madhwacharya, in his Mahabharata Tatparya Nirnaya, says - तस्मादेको वायुरेव धर्मे भागवते स्थितः ।लक्ष्मीस्सरस्वती चेति परशुक्लत्रयं श्रुतम् ।। As only Vayu, Lakshmi and Sarasvati are the only ones who always follow Bhagavata Dharma, they are called by the Vedas, as Parashukla Trayam. Here it may be observed that Shri Madhwcharya has not explicitly named Brahma and Bharati. But the clever inclusion of Vayu and Sarasvati (instead of Vayu and Bharati or Brahma and Sarasvati), implies that Brahma is to be understood by Vayu and Bharati by Sarasvati. The reason, why their names are taken implicitly is to substantiate the fact that apart from Lakshmi the other four Brahma, Vayu, Sarasvati and Bharati, who qualify as Parashukla's should be grouped into two categories thus making the Triad (त्रय). If all of them were to be named explicitly then the count would be five and one would not be very clear as to why they are called as Parashukla Traya. They would rather be called as Parashukla Panchaka