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Oppiliappan List Archive: Message 00000 Sep 2006

 
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SrI:
SrImathE Ramanujaya namah:

Dearest all,

Materialistic wealth; children; property; wife- those
who were after these four were also transformed by
YathirAja [ChithaishaNAyA lOkaishaNaayaaSCha
vutThAyATha bhishAChayai Charanthi.. ] YathirAja
shined as sanyaasi glowing with Celibacy; He is
Vaamana seelar; He is like Lord Vaamana who did not
even show PiraaTTi and hid Mahalakshmi [residing in
His chest] with the deer skin [krishNAjinam] in His
sacred thread [upaveedham]. Amudhanaar enjoys that in
this verse in this context. It is in line with
Thirumangai AzhwAr's anubhavam in madal..

sEmanal veedum poruLum tharumamum cheeriyan^aR
kaamamum enRivai naan_genpar; naan_ginum kaNNanukkE
aamathu kaamam aRamporuL veetuthaR kenRuraiththaan
vaamanan cheelan iraamaa Nnuchanintha maNmichaiyE. 40

Emperumaanaar- Sri Ramanujacharya- whose qualities are
only equal to the Lord Vamanan, preached the world
with great truthful, unambiguous, unparalleled vedic
philosophy without their even asking for it. He is so
merciful. Moksham, Dharmam, artham, and kaamam, are
the four goals of life; so they say. But Yathiraajaa,
a celibate like Vaamanan, says Kaamam (Desire) for
union with KaNNan is the only worthy goal; The other
three are just to support this divine passion. Dharmam
removes the sins that stand as a hurdle for this
kaamam. Artham is used for giving alms and thus aids
for going towards the goal. mOksham also aggravates
the longing (Kaamam) for KaNNan. Thus, Kaamam (for
KaNNan) is the Best. (What an enjoyment of
YathirAjar's greatness by Amudhanaar!)

Indha maN misaim- in this earthly world;
Vaamanan seelan Iraamaanusan- Like VaamanavathAram,
adhered to Brahmacharya
Uraitthaan- instructed;
sEmam nal veedum ? Permanent  enjoyment of mOksha
aanandham;
porul um- arttham;
dharumam um- Dharma;
seeriya nal kaamam um- the pleasures of desire with no
tinge of sorrows
enRu ivai naangu enbar- [all these four goals of life-
say those who are learned in Vedas and Vedantha]
naangin um- out of all these four goals
kaNNanukkE Am adhu kaamam- desire for KaNNan alone is
the Goal to be attained.. [other Dharma, arttha,
mOksham are]
idhaRku- for this kaamam [desire for Kannan] only.

The essence of Emperumaanaar's instructions:
Thirumangai AzhwAr also expresses the same [thru his
madal]; It does not mean that one need not have to
wish for mOksha aanandham. That is the grand one; It
never ever perishes; It is always permanent. The
epitome of Anandha roopa Brahmaanubhavam  is the
utmost enjoyment and it does not beget any sorrow; it
is devoid of all sorrows. The arttham [materials]; the
dharmam are only means to sukha [pleasure]; Hence they
are not ultimate nor are they important. Grander than
is Kaamam [desire]; Also only desire in accordance
with dharma saasthraas is to be considered herein.

dharmAvirudDhO lOkE(S)smin kaamO(S)smi
bharatharshabha..

The cause for suffering in the hell- the desires that
are forbidden and are to be rejected ? are not to be
aspired for; All these desires however can only lead
to worldly pleasures and never even be able to grant
the eternal pleasures.

But kaamam are of two types. We are not talking about
the ordinary one for worldly people- which is the
first type. We aare referring to Bhagavath kaamam th-
the desire for KaNNan and none other than KaNNan
alone. Similar to those of ANdAL, Meera, Gopikas,
Parakala Nayaki and Parankusa Nayaki, Desika Nayaki
[for Thiruvaheendrapuram Deva naathan]; This is not
anyway equal to the worldly carnal desires. It is for
Jeevathman's desire for union with the Paramathma; It
is realizing [which is actually the case] that oneself
as the Sthree and Sriman Narayanan alone as the
Purusshotthaman.

Imagining oneself as Sthree and desiring for falling
in love with KaNNan, immersing oneself in the divine
dhivya mangaLa vigraha, mohana roopam of KaNNan is
natural for a Jeevathman to enjoy. His most beautiful
Thirumukham [face]; His red coral mouth, His broad
shoulders, His strong chest; His curly tresses falling
on those lovely crescent lke forehead, those long
limbs, dark blue hued divine charming body, that
enchanting and bewitching smile- one can not but fall
in love with Him and long to be hugged by Him.

Gopikas forgetting their own husbands, children and
houses ran behind this charming KaNNan is equal to
this Bhagavath kaamam. Thus desire is of two types
thus: one- for other vishayams; second- for KaNNan.
The kaamam for KaNNan would flow to bhagavath preethi
and bhagavath kaimkarya ruchi. Thus it paves the way
for eternal servitude for Him at SrivaikuNtam and
eternal communion with Him therein.

Question: The ultimate pinnacle of Sowlabhyam
[eLimai] ? joined hands with Gopa sthrees and enjoyed
being with them, united with them. Even some of them
were married [to others]. They too were happy being
with Him. This is against saasthrAs. Does this deed
bring a bad name for KaNNan?

Answer: We should first of all, not think that He
[Bhagwaan] and us- as one jaathi (one group). He is
Iswaran; Lord; ruler of all of us; It is His sankalpam
even for our very existence; breathing. He is never
touched by punya, paapams; He is akilahEya
prathyaneekan (untouched by imperfections; or bad
guNAs); He is not bound by Karma at all; His birth is
an avathAram for the sake of us. We are all bound
always by Karma; We are tied down by our papams and
punyams. He is above vidhi nishEdha saasthrAs;
SaasthrAs are for us to be on right track for getting
rid of our paapams, and accrual of punyas and to
please Him as SaasthrAs are His agnyA- instructions.
Sage Vyasa also says clearly: aroopavadhEva hi
tathpraDhAnathvaath. Bhagawaan DOES not belong to
human race; He is in manidha jaathi at all. We can not
hold Him down with the rules laid down for us.

Also, We can not compare and equate our actions with
his dhivya chEshtithams )leelAs); Can we lift the huge
Govardhana mountain with the little finger as a Boy?
Can we dance on top of many heads of poisnous snake
Kaalingan? Sage Suka takes the example of Rudra
himself to explain this in Srimad Bhaagawatham: 
Bhagawaan'e leelAs are very many. Rudra's leelas are
few; Even them, we can not do or perform. Rudra drank
the poison and did not perish [as it was Deva kaaryam
and the Lord Sriman Narayanan blessed him to undertake
the task]. Can we drink poison and survive? When such
is case with Iswaran, why to talk about SarvEswaran?

Hence, KaNNan does not belong to us ? human race.
Iswaran; Parabrahmam- is He. Veda declares Him as
apahathapaapma. Swamy EmperumAnAr Sri Ramanuja
comments this as: by His nature, He is not bounded by
Karma [apahathakarmathvam, 
karmavaSyathAgandharahithatattvam ithyarTTha: ]

So, if some of His acts appear to us the acts of
paapam, He is unbounded and untouched by such acts at
all. Hence, will paapam never ever affect or come to
Him due to these acts?- the question does not arise at
all for Him? Swamy desikan touches upon this aspect in
the above sloka with the word.. akarmavaSya.. Thus He
does not belong to jeeva jaathi; and also He is our
Ruler, Lordship and Isawaran and due to both aspects,
He does not get affected by Karma and Punya paapams
says engaLAzhwAn in the commentary on Vishnu purANa
for the same subject under IswaratvEna
apahathapaapmatvaat.. Hence no dhOsham for Him.

Thus Ramanuja opined that Kaamam [desire] for KaNNan
is grander than Dharma, Arttha, and moksham.

Four fold (Dharma-Artha-Kama -Moksha) goals of Life
are mentioned in Vedas; This vedic tradition goes back
to NammAzhwAr's pre-sanga Tamizh and was  followed by 
ANDAL and continued onwards thru our AchAryAs down to
Natha Muni , AlavandhAr and RaamAnujA,
ThiukkurhaippirAn and Arangatthu AmudanAr about the
four purushArthams ( aRam , poruL , inbam , veedu
--Dharmam , Artham , Kaamam and Moksham ). AmudanAr
states this unbhaya VedAntha doctrines in Tamizh to
summarize the way shown to us by the author of Sri
Bhaashyam

EmperumAnAr ThiruvadigaLE SaraNam
Regards
Namo Narayana
dAsan

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