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Ramanuja List Archive: Message 00063 Apr 2005

 
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SrI:
SrImathE Gopaladesika mahadesikaya namah:
Dearest Srivaishnavas,

Let us continue to enjoy Poigai AzhwAr
aruLiccheyalgaL? 
His Mudhal ThiruvanthAthi 76th verse is the next one:

vazhin^inRu ninnaith thozhuvaar, vazhuvaa
mozhin^inRa moortthiyarE yaavar, - pazhuthonRum
vaaraatha vaNNamE viNkodukkum, maNNaLantha
seeraan thiruvEngadam.          76

Oh Lord! Those who pay their obeisance to You will be
saved- should one say that? Your ThiruvEnkatam
[Thirumalai] itself would grant one what they seek or
desire. 

Those devotees of Yours who are in the path of bhakti
yoga, and pay their obeisance to You are blessed by
Your mercy and grace to attain the position of being
at Your Lotus Feet forever and ever and be equal to
You in all aspects- in the form or jeevaathma
swaroopam as declared in Vedas. ThiruvEnkatam ? the
residence of the Lord who had measured the Univesre-
will it not grant the never to return Paramapadham
iself? [Yes..] 

It is an interesting pAsuram. Firstly AzhwAr menstions
that Your devotes perform Bhakti yoga and are paying
their obeisance to You; They, due to Your grace on
them, attain the position of fullest glories in their
jeevathma swaroopam ? saalOkyam, saayujyam, Saaroopyam
and saameepyam. 

Secondly, AzhwAr says, mere coming to ThiruvEnkatam
alone is adequate for one to blessed by Your grace
[and slowly they will be devoted to You more and more]
and they are blessed by Paramapdham itself. 

This pAsuram is supposed to the most favorite of Sri
EmbAr- the disciple and cousin of Sri Ramanujacharya. 

Saayujyam- surrender to the Lord?s lotus feet
(SharaNagati) frees the supplicant from the endless
cycle of birth and death and paves the way for Divya
Sampath (Nitya Kaimkaryam to Lord Narayana at His
pleasure and for His pleasure). Surrender to the
Lord?s lotus feet (Narayana Sayujyam) results in
SaarUpyam Saameepyam and Saalokyam for the supplicant.
"Narayana SayujyamavApnOti, Narayana SayujyamavApnOti"
is the Narayana Upanishad salutation which describes
the act of surrender to His lotus feet.

SaalOkyam- being in the same lOka of the Lord-
Saaroopyam- having the same roopam of the Lord-
meaning: The jeevan when he attains mOksham-
SRivaikuntam, it takes suddha sathva (purest form)
thirumEni and performs kaimkaryam to the Lord. 
Saameepyam- being nearest to the Lord. 

What is that [vazhuvaa mozhi ninRa moorthiyarE Avar]
Swaroopam as mentioned in Vedas- 

The issue under dispute is whether the individual self
(Jeevan) is the state of mOksha becomes identical with
the Absolute (Lord) or dies it remain different from
the Lord without losing its identity or individuality.
The former is the vewi of an adviatin while the latter
is the view of the VishstAdavitin. 

Ramanuja and Vedanta Desika urges that the Vedic texts
need to be understood in reference to other scriptural
statements and the chielf argument placed by Desika in
SatadhUshaNi in favour of this issue is: Brahman
itself becoming Brahman cannot constitute the goal as
that has already been accomplished. Not it is possible
for one different from Brahman to become Brahman
Himself as it would result in apasiddhAntha. Two
different entities would never be identical. It is
therefore logical to hold that the individual self
attains the status of Brahman [saadharmya- equality]
and NOT identity [taadaatmya]. This is also in tandem
with Mundaka Upanishad 3.1.3] 

The individual self not only retains its individuality
in the state of mOksha; but also enjoys the vibhUthis
of Brahman as is evident from the scriptural texts
sO(a)snuthE sarvaan kaamaansaha: [Taittriya Upanishad
I.1.2]. The Upanishad statement brahmavidApnOthi
param- thus refers to the fruits of contemplation
ending with this sOsnuthE.. saha. The word saha
indicates that Brahman together with his vibhUthis is
experienced by the individual self. 

Thus the self becomes omniscient in the moksha state
as is evident from the text ? sarvam ha pasyah
pasyathi. This is not something which is newly
produced in the Self. The self by its very nature is
ominiscient, but the nature was not manifest in the
state of bondage due to Karma vaasanas. With the
removal of dirt, the karma, the true nature thus
becomes visible and manifests. This is compared to
luster of gem which is hidden by dirt and which is
made manifest simply by removal of dirt. The self thus
and then becomes equal to Barhman in every respect
except of course in the matter of creation, sustenance
and destruction of the world. 

Acharyas have mentioned that this is equal to that of
the son enjoying father?s wealth as much as the father
[if not even more] without actually working hard for
the wealth or it sustenance.   
  
AzhwAr ThiruvaDigaLE SaraNam
Sri PadmavathI samEtha Sri Srinivasa ParabrahmaNE
namah:
Regards
Namo Narayana
dAsan


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azhwAr emberumAnAr jeeyAr thiruvadigalE saranam
 
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