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SriRangaSri List Archive: Message 00012 Mar 2008

 
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SrI:
SrImathE Gopaladesika Mahadesikaya nama:

Dearest all, 

Bhattar establishes ubhaya vedantha based on this
verse and the 2nd. AzhwAr mentions deep, vast
saasthrArtthams in the verse and immerses himself in
ArchaavathAra anubhavam. 

The TNT is an elaboration of the last two verses of
TKT says Sri Uttamoor swami in his commentary. 

minnuruvaay munnuruvil vEdham naan_gaay
 viLakkoLiyaay muLaitthezundha thingaL thaanaay,
pinnuruvaay munnuruvil piNimoop pillaap
 piRappiliyaay iRappadhaRkE eNNaathu, eNNum
ponnuruvaay maNiyuruvil bootham ainthaayp
 punaluruvaay analuruvil thigazuNY sOthi,
thannuruvaay ennuruvil ninRa endhai
 thaLirpuraiyum thiruvadiyen thalaimElavvE.    1

mun uruvil ? in the object that is in the front
(achit);
min uruvaay ? like the lightning, the non- permanent
states of achethanas ? He is the nivaahakan (director
and controller) of these achethanas; 
vedam naangaay ? Veda Vedyan- Lord of all four Vedas; 
viLakkoLiyaay ? the essence of those Vedas- the very
upadesa jnAnam itself 
muLaitthu- sprouts from sravaNam (listening); and gets
into mind and thoughts, contemplations
yezhundhu- thus arises jnAnam and culminates into
dhyAnam 
thingaL thaanaay ? which results in samaaadhi ? the
blissful state of jnAnam - He is the nirvAhakan for
this jnAnam 
pinuruvaay- above the achethanas (non-sentient), the
chethana taatvas (sentient) that gets known later
(after knowing achethanas) 
mun urvil ? the earlier uttered achethanas?
piNi mooppillaa- diseases, old age are not there; (in
chit ? or jeevathmas)
piRappu ili aay- birthless chethana (Jeevathmas)?
nivraahakan (Director and Controller, Lord)
iRappadhaRkku E- The death ?like kaivalyam 
eNNaadhu ? not letting the jeevathma like and aspire
for it (Kaivalyam);
eNNum ? in order to think and enjoy 
pon uru aay- hitha ramaNeeya, most wonderful, and
dievne Paramaathma swaroopam
maNi uruvil ? grander than that- is the gem like
prescious divya mangaLa roopam (divine body) and in
that form
bhootham aindhu aay- panchOpanishad, aprAkrutha
bhoothas ? five ; 
punal uruvaay -  the sowseelya guNa paripoorNan; 
anal uru vaay- for ?other? He is like the fire and
inaccessible (Parathvam)
thigazhum jyOthi ? He manifests everywhere like the
resplendent lustrous form 
than uru aay- the jyOthi that lights up everything
(swayam prakasam) 
en uruvil ? in my body (sareeram) as well 
ninRa enthai ? He resides eternally ? my Father; my
Lord 
thaLir puraiyum thiruvadi- tender divine lotus feet of
His
en thalaimE ? adorn my head 

Firstly achethana (non-sentient, or matter) ?s
dhoshams (imperfections); hence they can not be
Purusharttham (goal to be attained); - Then,
jeevathmas (soul?s) Athma saatshaakaaram- and
Jeevathma swaroopam (nature of jeevathmas) and that is
also imperfect; and Divine Lord?s Supremacy, His Divya
Athma swaroopam, and grander and more enjoyable than
that is the divine dhivya mangaLa vigraham of His, its
luster, and further, He on His own has decided to help
and has hence entered into my heart and resides
therein; I am His servant eternally and to show his
(AzhwAr?s) gratitude, he places and adorns the Lord?s
Lotus feet on his head. ? this is the summary in this
verse. 

Thus the achethanas can NOT be the Goal as they are
non-permanent; change their states; They keep changing
every fraction of a time; the body keeps changing,
objects change; Birth, diseases, death growth, 
tapering off- they undergo changes. They change and
survive like the lightning, though they are attractive
like the lightning. 

It is the Lord who has created them all in such nature
for us to nejoy as upakaram. 

In order to understand the one higher than this
achethanas- one needs to have saasthra pramANas and
can not comprehend from the perception or logic as we
understand the achith. Thus the saasthras are laid out
by Vedas and Upanishads for which He is the Veda
Vedyan. Only through vedic saasthras, can jeevathma
nature and relationship be laid out. 

The Vedic scholars spread their jnAnam like the very
light themselves. By listening to such jnAnam (thorugh
vedic learning as well as kalakshepams) one gets
jnAnam and the jnAnam is spread and thus arises
contemplation in their minds. Then comes dhyAnam, that
results in samaadhi (jnAnam)

Sruti vaakhyam - "AtmAvArE drashtavya: srOtavya:
mantavya:
nidhidhyAsitavya:" This is the order in which we will
have to realise
Brahmam. First see Him, next hear about Him, thirdly
think about Him, lastly think only about Him without
any hindrance. Is this order correct. We hear and
think about Him, finally to see Him. If you see Him in
the first instance then why should we hear about Him.
So the order has to be "AtmAvarE srOtavya: mantavya:
nidhidhyAsitavya: drashtavya:" First hear about Him
from your guru, think about what you heard, then
lastly have darsan. 

bhogyam, bhOkthA, prErithA ? He is the SEshi. He is
Swami(Supreme Lord )to all. He is "SEshi"(Master) and
rest are all SEshans (subservient). The Upanishad
Vaakyam, "BhOkthA-BhOgyam-prErithAram cha mathvA " has
to be remembered here. BhOkhthA is the Jeevan; BhOgyam
is the insentient prakruthi and its varieties;
PrErithA is the Lord, who acts as the Lord of both
Jeevan and prakruthi in His role
as Seshi. 

He (the Lord) has created the three guNams
(Satthva-Rajas-Tamas) in insentient objects and have
made it possible for the chEthanams to enjoy them as
bhOgyam. The "enjoying " jeevan is the BhOkthA , who
enjoys the BhOgyam. He stays as the One , who commands
this anubhavam of Jeevan as PrErithA. The  achEthanmas
( insentient) like fruit et al are for the enjoyment
of the chEthanan (sentients). This arrangement or
niyathi has been made possible because of Your
sankalpam. He considers the creation of the ChEthanams
and achEthanams as part of Your sport (leelai). 

iRapaadhaRkkE eNNaadhu

death for jeevathma ? Kaivalyam? (realizing just
Jeevthma saakshaathkaaram); When you are given the
Kaivalyam with sUkshuma sarIram, you will not have the
sthUla sarIram (Body like what we have) to serve and
have Bhagavath anubhavam and enjoy the same. After the
kaivalya anubhavam is completed (i.e, until
dissolution, praLayam, they will be in that enjoyment
of jIvAThma sAtshAtkAram and then the sUkshuma sarIram
is put into moola prakrithi), then when you get next
sthUla sarIram in next kalpam, you may also not have
the desire for material wealth and get this sarIram
again. Because, you get this kaivalyam because of your
virakthi on these sensual pleasures which are
transitory. That time, you will join us to have
Bhagavath anubhavam to reach higher. Why to waste time
so long? First kaivalyam and then exhaust that and
come back. 

There is also another view that during Kaivalyam,
theymay not have any sarIram, in which case, the
commentary is still easier; Since you will not have
sarIram till next kalpam, right now join us.

You will also get that jIvAthma anubhavam even when
you have the mOkshAnubhavam simultaneously. You will
get to know the jnAna, Anandha, SwarUpa guNaN, aNu,
dhEhAdhi vilakshaNan [jIvan] in its entirety and its
eternal servitude naturally to the Lord. 

Thus the Lord is kOti Surya prakAsan. DivyAthma
swaroopam ? Paramatha swaroopam does not have luster.
Only His divya mangala vigraham is Param jyOthi. He is
easily accessible to His devotees and Asrithars,
jnAnis, sages; while He is complete inaccessible and
is like fire for others (though he resides in all
human beings)

Though He is in everyone, He stands in me (en uruvil
ninRa). adiyEn places His divine tender lotus feet on
my head. Though He is the antharyaami rupam in
everyone; others don?t get that anubhavam of His being
therein. For me- He has blessed me with that anubhavam
always.

AzhwAr ThiruvaDigaLE SaraNam
Regards
Namo Narayana
Narayanadasan madhavakkannan



      
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