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srI:
SrI sAra sAram â I (47)
--
I â ThirumantrAdhikAram
--
The Significance of ânArAyaNanAyaâ
---
SwAmi Desikan proceeds to educate us on another important topic viz.,
the three realities:
âingE avan oruvanukkE sarva-AdhAratvAdikaL thORRukaiyAlum, vikAriyAna
acitthukkum nir-vikAramAna jeevanakkum pirivu thORRukaiyAlum
tattva-traya-vivEkamum piRakkiRathu.â
It has now been established that the Lord is alone the support of all
the jIvas and inanimate things. The acEtanas (inanimate things) keep on
changing from one form to another in a continuous process. But, the jIva (the
sentient being) is eternal in his essential nature of consciousness, without
undergoing any change. Hence, it is clear that there are three realities: The
Lord, the sentient beings and the inanimate objects, differing from each other.
This knowledge is known as âtatva-traya-vivEkamâ.
SwAmi Desikan gives two basic references, one from SrI nammAzhvArâs
statement and the other from the Brahmabindu Upanishad:
ââkaRantha pAluL neyyE pOlâ enkiRa vivEka-kramatthaic collkiRa
brahma-bindu vAkkiyatthaiyum ingE anusandhippathu.â
The Lord is indwelling self in all the sentient beings and the
non-sentient objects. How this fact has to be known is revealed in the
Brahmabindu Upanihad and by SrI nammAzhvAr. Swami Desikan quotes a line from a
pAsuram of the Azhvar, âkaRantha pAluL neyyE pOlâ(TiruvAimozhi, 8-5-10).
Let us consider the verse in full:
âpiRantha mAyA! bhAratham porutha mAyA! Nee yinnE
ciRantha kAl thee neer vAn maN piRavumAya perumAnE!
kaRantha pAluL neyyEpOl ivaRRuL engum kaNDukOL
iRanthu ninRa perumAyA! Unnai engE kANkEnE!â (TiruvAimozhi, 8-5-10)
Meaning:
Oh Lord Who incarnates in this world; Who waged the great Bharata battle; Who
has the five elements and the things formed out of them (as His body) ; Who is
present in all these, without being seen visibly, like ghee present in the
fresh milk; where can I see You?
SwAmi Desikan points out that in order to realize Him, one has to
follow a set procedure, just as milk is processed before ghee can be taken out
of it. The same view is expressed in the Brahmabindu Upanishad also. We shall
now see the SlOka of the Upanishad:
âghrutamiva payasi nigooDham bhootE bhootE ca vasati vij~nAnam /
Satatam manthayitavyam manasA manthAnabhootEna //â (Brahmabindu Upanihad-20)
Meaning:
The Lord, Who is in the form of consciousness, is present but invisible in all
the jIvas, just like ghee is invisible in milk. Just as butter is churned out
of the milk and turned into ghee, He has to be seen, by undertaking constant
meditation without any break, in the mind.
Both these statements must be borne in mind while seeking the Lord,
says SwAmi Desikan.
(To continue)
dAsan
anbil SrinivAsan
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