He who is absolutely free from the drawbacks, possesses all auspicious attributes, Independent and on whom all are dependent, is Lord Visnu. This is stated in Paramopanishat.
He who possesses infinite attributes eternally, who is always free from drawbacks, Independent, has no birth and death, is the Supreme Visnu.
Narada said -
If Visnu is free from all defects, how is it that he too is born among men and seen suffering from worry, wounds, ignorance and sorrow? O, fourfaced Brahma! This doubt is piercing my heart like a dart. This dart cannot be removed by ordinary men. Kindly remove this by your wise words.
Brahma said –
Lord Visnu will not assume the body that is generated by the contact of man and women. But he reveals himself through his eternal body consisting of bliss and consciousness that is absolutely free from defects. This is his birth and nothing else.
However, to mislead the evil souls and those who have to be delayed in obtaining libveration, he will show as if he also has sorrow, ignorance, fatigue etc., though he is always pure and possesses auspicious attributes. How can there be any wounds or ignorance to the One who is independent and has unique qualities? He will show these only to make the liberation difficult for some. These evil persons will not attain liberation consequent on their wrong knowledge. These will go to darkness.
Therefore, one should realize that the Supreme God Visnu is free from defects and he only reveals himself.
The attributes, activities etc of Visnu constitute his very nature. These are not different from him. These are not different from one another also. Even though these are not different from him, these are presented as different because of Visesa. This presentation as different is something like that of svarupatva. The svarupatva is not different from svarupa but still it is presented as different. It is by this visesa that guna-guni etc , that are not different are presented as different.
In Advaita, Brahman and its abheda with the Jiva are not different. But still they talk of Brahman and the abheda it has as different. In case, even between abhada and abhinna,, bheda and bhinna, bheda i.e., difference is accepted, then it will lead to infinite regress.
Further, the status of the adjective and substantive will be known only when their relation is known. This again leads to infinite regress.
Therefore, the presentation of the attributes of the God as different from him is only by means of Visesa a power pf the God which is beyond ordinary logic. This Visesa which presents the difference between guna and guni, also presents its own difference with the guni.
There is no difference between avayava and avayavi, guna-guni etc., in respect of the God. There is no difference among the different gunas of the God. He who thinks of such differences will go to the dark world. Just as the rain pouring on the top of mountains goes down, similarly, he who thinks of the difference between the attributes of the God and the God will go down.
In the statements ‘space is everywhere’, ‘god depends upon himslef’, ‘The timeis eternal’ the same entity is stated to be related with itself, similarly the God is gunasvarupa as well as gunabhakta. This is stated in Brahmatarka.
By obtaining the knowledge of Visnu as possessing infinite auspicious attributes one will get rid of transmigration, obtains the bliss unmixed with sorrow and remains near the God. The God is the abode for the liberated, superior to them, and their lord. The liberated are under his control and he is their ruler all along. This is stated in Prama sruti.
The God is the resort of the liberated. The liberated will enjoy his desires being with Chaturmukhabrahma.
From Manushyottama upto four faced brahma all enjoy the bliss multiplied by hundred in an ascending order, thus, the sruti declares. This is stated inm Padmapurana.
It is established that God Narayana has infinite attributes absolutely free from the defects and is Supreme.
This work describing the glory of the Supreme God Visnu is composed by the third incarnation of Vayu whose three incarnations are described in Balittha etc., Vedic hymns. This Vayu is an embodiment of strength, knowledge and support to the world. He is respectfull to all. He was directed by the God to take three incarnations. In the first incarnation he destroyed Kauravas and their army. In the third incarnation, composing the works that describe the blissful God obtained the name Madhva. This work is composed by him in his third oncarnation.
O, Narayana ! I prostrate at your feet. You are independent, Lord of all, absolutely free from defects, possess infinite attributes and supreme.
Thus ends the “VishnutatvaVinirnaya” composed by Sri Madhvacharya.
Dedicated to Lord Krishna
