SrimatE Raamaanujaaya Namaha //
SrimatE Nigamaanta Mahaa Desikaaya Namaha //
SrIman! SrI Ranga Sriyam anupadravam anudhinam Samvardhaya/
SrIman! SrI Ranga Sriyam anupadravam anudhinam Samvardhaya//
KAvEri VardhathAm kAlE, kAlE varshathu vAsava: /
SrI RanganAthO jayathu Sri Ranga Sri cha VardhathAm//
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SRI RANGA SRI VOL.06 / ISSUE # 04 dated 11/02/04
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IN THIS ISSUE:
1. GLORY OF GARUDAZHWAR ?
PART 4
(ANBIL RAMASWAMY)
2. NAMMAZHWAR SNIPPETS -
TIRUVOIMOZHI Part ? 9
(ANBIL RAMASWAMY)
3. FROM MAHABHARATA: ?YAKSHA PRASNAM?
PART 49: PRASNAM 116
(SRI M.K. RAMASWAMY IYENGAR SWAMI)
(SENIOR OFFICER OF GOVT. OF INDIA)
4. ?TRIMURTIS?- IN NAMMAZHWAR?S TIRUVOIMOZHI- PART 1
(SRI N.KRISHNAMACHARIAR SWAMI OF CHICAGO)
5. DESIKAMRUTAM
SRIMAD RAHASYA TRAYA SARAM
The Three Tenets--8
(BY SRI SADAGOPAN IYENGAR SWAMIN)
SRIKARYAM OF SWAMI, BOARD OF ADVISORY CONSULTANTS OF
SDDS/SRS
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1. GLORY OF GARUDAZHWAR ?
Part 4
(Anbil Ramaswamy)
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AN ANTIDOTE TO FEVER
Power of GaruDa?s vision is praised in the 21st SlOkam of Soundarya Lahari
thus:
?jvara pLushTaan drishTyaa samayati sakuntaadipa iva? ? That his vision
would greatly reduce fever and bring comfort.
GARUDA SEVAI:
It is considered a special blessing to meditate on the Lord as seated on
GaruDaazhwar. When the Lord rushed to save GajEndra from the crocodile, the
Lord rode on his shoulders, placing His holy feet on the palms of
GaruDaazhwar. It was on an Akshaya Triteeyai day, which incidentally invests
an importance to the Akashaya Triteeyai day.
AMRUTA HARANAM EPISODE:
There was a dispute between Vinata, (mother of GaruDa) and Kadru (mother of
1000 serpents) regarding the color of the tail of a cow. The tail was indeed
white and Vinata stated the fact. And, Kadru argued it was black in color.
The wager was that whoever proved the color chosen would be the master and
the other would be a slave to the master for life. Kadru made a secret
arrangement whereby she made all her serpent sons that were black in color
to wind themselves to the tail of the cow. When the time came for proof, the
tail appeared black and Vinata had to become the slave of Kadru. When GaruDa
wanted to secure her freedom from this slavery, Kadru laid a condition that
she would free Vinata, if GaruDa could bring Amritam that was in the custody
of Indra. Accordingly, GaruDa set out in search of Amritam and succeeded in
taking possession thereof. Though he ultimately succeeded in bringing the
Amrita kalasam, he could declare ?Mission Accomplished? only after a stiff
fight with Indra. What helped him in succeeding in his mission is the SlOkam
with which his mother blessed him. It reads as follows:
Pakshou tE maarutah paatu, chandrah prushTam cha putrah /
Siras tu paatu tE Vahnih Bhaaskarah SarvamEva tu //
VisNuh sarvagatah sarvaaNi angaani tava chaiva hi //
It is believed that when one sets out on a long journey reciting this SlOka,
no harm can occur to the person. In fact, it was with this SlOkam that
Kaousalya blessed Sri Rama when he set out for his ?Vanavaasam?.
GARUDA?s RESPECT TO A SAGE:
When on his return bearing the pot of nectar (amruta kalasam), he had to
engage in a fight with Indra. Though he had all the powers to vanquish
Indra, when Indra used the weapon made of the backbone of Dadeechi
Maharishi, out of deference to that great sage, he submitted himself, shed
one of his wings and feigned defeat at the hands of Indra.
HOW GARUDA BECAME THE VEHICLE OF BHAGAVAAN?
During this fight with Indra, the Lord in His role as ?UpEndra? fought with
GaruDa. When GaruDa got defeated at the hands of the Lord, he prayed that he
should be allowed to take the Amrita Kalasam and be accepted as the Lord?s
vehicle. From then on, GaruDa has been acting as the chauffer? cum - vehicle
of the Lord.
VAIRA MUDI OR VAINA MUDI:
When GaruDa was acting as a canopy for the Lord of the milky ocean
(Kseeraabdi naathan), in what is known as ?VeLLayam teevu? (white island)
near ?Saaka island? in the vicinity of the milky ocean, he came to know that
the diamond studded crown (VairamuDi) of the Lord was stolen by an asura
called ?VirOchana?. As directed by the Rishis, he defeated VirOchana and
recovered the crown. When the crown was placed on the archaa vigrahams
elsewhere, it would not fit. When it was placed on ?Sri Ramapriya? of
TirunarayaNapuram (MElkOttai), it fitted Him smugly. Because it was brought
by Vinata?s son Vainteya, it came to be known as ?Vaina muDi?. Incidentally,
he spilled the white clay clinging to the crown at that place. It is this
white clay that SrivaishNavas wear on their forehead and other spots on
their bodies to this day.
WHY SERPENTS HAVE SPLIT TONGUES?
When GaruDa was bringing the nectar, a few drops were clinging to the reed
called ?viswamitram? that stuck to the pot. The snakes tried to lick the
nectar and the cutting edges of the reeds indeed cut their tongues and that
is why, we are told, that snakes have cleft tongues.
AMRITA VEERYAM:
The reeds because of their association with nectar came to be known as
?Amrita Veeryam? which today is being used as a purifier called ?Darbam? in
all our religious rites.
GARUDOTKAARAM:
It is said that GaruDa spat the bits of bones of ?valaasura? and these
became emeralds (maragatham) also known as ?GaaruDamaNi? or ?GaruDotkaaram?.
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2. NAMMAZHWAR SNIPPETS -
TIRUVOIMOZHI Part ? 9
(Anbil Ramaswamy)
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5.1.1
Kaiyaar chakkarathu enn karumaaNikkamE! Enrenru
poiyE kaimmai solli puramE puramE aaDi
mettE petru ozhindEn, vidhi vaaikkinru kaappaar aar
aiyO!kaNNapiraan!araiyO inip pOnaalE
In the 1st decad, the Azhwar established that Bhagavad kainkaryam to the
Lord is THE Purushaartam.
In the 2nd decad, he overcame the impediments.
In the 3rd decad, he explained how ?Bhagavad Kainkaryam? included ?Bhaagavta
kainkaryam?.
In the 4th decad, he advised how to get rid of the vulgar pleasures as also
?kaivalyam? that stood in the way of kainkaryas mentioned above. In this 5th
decad, he establishes that it is Bhagavaan alone who can eliminate the
hindrances.
In this verse, he celebrates how by the unconditional grace of the Lord
(nirhEtuka kripa) he got rid of all the sins accumulated over innumerable
past lives from the beginningless time as also those currently indulged in
and how he was made instrumental in correcting other too in the world.
?Oh! The black gem (MaaNickamE), who wields the divine Chakra! Being
immersed in sensual pleasures, I acted as if I loved you. I deliberately
defrauded you by uttering hypocritically false words of praise (poyyE
kaimmai solli puramE puramE aaDi)?
Kaimmaai: Very big lie. We feel it sacrilegious even to repeat what the
Azhwar says here that he cheated God! By no stretch of imagination could we
ever hold Azhwar guilty of this indiscretion. It should be understood that
these are spoken on behalf of us who constantly delude ourselves into
believing that we are smart enough to deceive God, claiming credit for
anything that we deem as good and blaming God whenever anything goes wrong
in our perception.
If we detach ourselves deliberately from mundane interests and attach
ourselves to Him as our ONLY refuge (sarva vida Bhandu) He, on His part,
would suspend His omnipotence (Sarva Swaamitvam) and independence (Sarva
Swatantratvam) and become one with us in His infinite mercy.
?But?, proceeds the Azhwar, ?You trusted even my falsehoods as true and
showered your grace and made me fit to be ranked among your servitors!?
Vidhi Vaaikkinradu: Kaappaar aar? ?Goodness! Gracious! Who can prevent your
grace and how can you ever leave me now??
Vidhi: Fortune, Fate. Even as fate or destiny is inevitable, Bhagavad kripa
is also inevitable. When it flows none can avert or alter it and nothing can
be done about it. Once He decides to show His grace on someone, He
integrates Himself indistinguishably and therefore, there is no escape for
Him even!
EMBAR avers that even the Lord has ?agjnaana? (ignorance), ?vismriti?
(forgetfulness) and ?asakti? (limitation to His omnipotence). How?
EMBAR explains: ? The Lord said in the case of VibheeshaNa ?Forgetting his
faults, if any (vismriti), ignoring his defects (agjnaana), when once
VibheeshaNa has come seeking my hand of friendship, I can never let him down
(asakti)?
?mitrabhaavEna sampraaptam na thyajEyam kadaachana/
dOshO yadyapi tasya syaath sadaam yEtad agarhitam?
(VR Yudddha KhaaNda 18.3)
When a person surrenders to the Lord, the Lord forgets (vismriti) all sins
committed by him/her.
Even after surrender, the Prapanna should commit any sins knowingly or
unknowingly, the Lord would ignore them (agjnaana).
Why?
It is because of the Lord?s inability to go back and change His mind from
grace to justice (asakti).
When one surrenders to the Lord, the Lord Himself surrenders His Paratvam,
Swatantryam, His DaNDam - everything in favor of the Prapanna.
?Oh! KaNNapiraan! Where are you going? Acknowledge your defeat at my hands
before running away! Shame! Shame!? says the Azhwar.
?aiyO!? and ?araiyO!? These are exclamations of jubilation uttered by the
victor in a battle or in a game for putting the vanquished to shame.
Why ?KaNNapiraan??: Because, as KaNNapiraan, the Lord had a ?track record?.
Was he not beaten up by the cowherd girls as he was caught red handed while
stealing butter and did he not plead with them tearfully?
In the 10 verses of this decad, we can notice what is known as ?Saatvika
Ahamkaara?- ?justified pride? in having secured God?s grace that even goes
to the extent of challenging the ?Swatantriyam? of the Lord.
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3. FROM MAHABHARATA: ?YAKSHA PRASNAM?
PART 49: PRASNAM 116
(SRI M.K. RAMASWAMY IYENGAR SWAMI,
(SENIOR OFFICER OF GOVT. OF INDIA)
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PRASNAM 116
YAKSHA:
? VIMRISITA KAARYA KARAH KIM LABHATE??
?WHAT DOES HE GAIN WHO ACTS AFTER CONSIDERABLE FORE THOUGHT??
YUDHISHTIRA:
?VIMRISITA KAARYAKARAH ADHIKAM JAYATI?
? HE WHO ACTS AFTER CONSIDERABLE FORE THOUGHT IS A WINNER EVERYTIME?
NOTES:
No question of the Yaksha can be as superficial as it seems. No answer of
YudhishTira can be as superficial as it sounds.
Normally, before acting, there is always an inner impetus. Ordinarily, this
impetus is in the form of a desire. Desire gives birth to an anxiety over
the consequences. The impelling desire and the consequent anxiety can deform
the action. Such a deformed and falsified action produces results quite
different from those aimed or visualized.
But, when a would be performer starts reflecting, he realizes that he has no
absolute control over what he is going to do and much less can he guarantee
as to the result. As Sri Aurobindo writes in his immortal epic ?Savitri?,
?He knows not even what his lips shall speak?
(Savitri Book VI Canto I)
As a result of reflection the doer learns three things: He learns first that
he is an instrument of the Supreme whom He has to obey. As the divine mother
of Pondicherry would say-
?You must take as your rule to do always what you have to do, for, it is
that and nothing else that has to be done?
He gets next a glimpse of his nature- self. That his nature- self is all
that he knows so far, he learns to follow it like a ?widening river?, so
that he can be led ?to its infinite source and origin?
Lastly, he gets the realization that ?VaasudEvah Sarvam iti?- Everything is
a manifestation of Sri VaasudEva. Indeed, there is nothing for him to
achieve or conquer.
In essence, YudhishTira has emphasized the illuminating and the decisive
line in Sri Bhagavad Gita-
?karmaNyEva adhikaarastE maa phalEshu kadaachana?
(BG Ch.2.47)
?To action thou hast aright, But, never under any circumstances to its
fruit?
If every work is undertaken and completed in a spirit animated by such an
attitude and thought, the work becomes a perfect consummation. The doer
develops a firm understanding that every time a work is undertaken, he
should act as if in a flowing sequence to such thoughts.
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4. Trimurtis?- in Nammazhwar?s Tiruvoimozhi ? Part 1
(Sri N.Krishnamachariar Swami of Chicago)
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Introduction:
The nAlAyira divya prabandham consists of 4000 pASuram-s in tamizh, which
extol the greatness of the Supreme Deity, Lord SrIman nArAyaNa, in beautiful
tamizh poetry. It is also called the tamizh maRai or dRaviDa vedam.
tiruvAimozhi is one of the four outpourings of nammAzhvAr, the other three
being tiruviruttam, tiruvASiriyam, and periya tiruvantAdi. tiruvAimozhi is
considered to be the last of the four.
In the current series, we will be specifically looking at tiruvAimozhi
pASuram-s that explicitly refer to the tri-mUrti-s (Lord vishNu, brahmA and
rudra). One may ask ? Why this strange choice for selecting pASuram-s from
this divine work to spend our time? The background for this is the
following incident. It happened that one day aDiyEn met a devout advaiti
with whom aDiyEn was familiar, in our temple. This person was all praise
about his ?experiences of tiruvAimozhi?. His praise was based on his
?understanding? (actually misunderstanding) that ?AzhvAr was ?repeatedly?
referring to ari, ayan and aran simultaneously in many of his pASurams,
implying that they are all equals, and should be worshipped as equals?.
aDiyEn tried to tell him that his understanding was totally wrong, and in
the process aDiyEn lost his acquaintance, which in retrospect is just as
well.
Then aDiyEn narrated this incident to a SrIvaishNava friend, and got the
feedback that ?AzhvAr?s pASuram-s are ?confusing? to him as well on this
issue?. Then it occurred to aDiyEn that a proper explanation of AzhvAr?s
pASurams on this subject, in simple English, might contribute to the correct
understanding of AzhvAr?s supreme message to at least those individuals who
are genuinely interested in understanding AzhvAr?s pASuram-s on this topic
correctly.
This is the motivation for the current series. tiruvAimozhi is considered
the sAram of sAma vedam. A true and proper divine experience of this great
outpouring of nammAzhvAr can only be obtained by properly receiving this
knowledge at our AcArya?s Divine Feet. Even for a self-study series like
the current one, a piece-meal approach like the one that is currently
planned, will miss out on many divine anubhavam-s of our AcArya-s from a
proper and systematic study of tiruvAimozhi, based on the continuity and
sequencing of the experiences as conveyed by nammAzhvAr. But aDiyEn is
undertaking this limited approach with a limited objective ? one of
presenting a correct interpretation of the pASurams in tiruvAimozhi that
talk of the tri-mUrti-s. aDiyEn seeks the blessings of our AcArya in this
undertaking, such that there won?t be inadvertent misrepresentations of the
proper view as per our sampradAyam.
1.1.8:
Surar aRi aru nilai viN mudal muzhuvadu
varan mudalAy avai muzhudu uNDa paran
puram oru mUnRu eRittu amararkkum aRivu iyandu
aran ayan ena ulagu azhittu amaittuLanE.
Since there are those who incorrectly argue that brahmA is the supreme deity
because he is the creator, or those who incorrectly argue that rudra is the
supreme deity because he controls samhAra, nammAzhvAr declares in this
pASuram that brahmA and rudra get their power purely because of bhagavAn,
and the true Creator, Destroyer and Protector is only BhagavAn. svAmi
deSikan captures the gist of this pASuram in his tAtparya ratnAvaLi as
?tri-aksha brahma Atma bhAvAt? - ?Because bhagavAn is the antaryAmi of the
three-eyed rudra and of brahmA?.
EmperumAn is the Cause of everything starting from the mUla prakRti (viN
mudal muzhuvadum mudalAi). He first created brahmANDa, and then He created
brahmA and then rudra. So brahmA is not the primary creator, but bhagavAn
creates everything in brahmANDa through brahmA, by being his antaryAmi. So
also, bhagavAn is the One Who swallows everything at the time of pralaya
(avai muzhudu uNDa paran), and so rudra is not the ultimate destroyer.
rudra functions in his limited domain through the power given to him by
emperumAn, by being rudra?s antaryAmi. rudra?s tripura samahAram (puram oru
mUnRu erittu), and brahmA?s act of giving knowledge to the deva-s
(amararkkum aRivu iyandu), are but the acts of bhagavAn through the agency
of rudra and brahma, and not their independent acts, just as bhagavAn is the
cause of whatever actions we perform. This is the message contained in this
pASuram.
Surar aRi aru nilai: BhagavAn?s acts of creation leading to the creation of
the brahmANDa itself, is beyond the knowledge of brahmA, who was created
inside the brahmANDa after the brahmANDa was created. brahmA , rudra etc.,
can deal with creation, destruction, etc., of things within the brahmANDa,
but not outside the brahmANDa. Thus, they cannot create or destroy the
prakRti, mahat, aha?nkAra etc. Only bhagavAn has control over these. Just
as bhagavAn is the Creator of the things outside the brahmANDa, He is also
the Creator of the things inside brahmANDa, by being the antaryAmi of rudra
and brahmA, even though brahmA and rudra do not realize this.
para paran - ? He who is Supreme over even the likes of brahmA; the parama
purusha - ?asmadAdibhyah paranAna brahmAdikaLukkum paran?.
viN mudal muzhuvadum varan mudalAi ? BhagavAn is the Creator of everything
starting with the mUla prakRti ? ?AkASa prabhRti-yAna prakRti mudalAna?.
varan mudalAi ? One who is the First Cause in a special way. varan here is
derived from varam in samskRt, which means ?superior?. That is, unlike
brahmA who creates only the beings of this world, bhagavAn is the Creator of
everything that has ever existed, including brahmA. In addition, He is one
who is not only the nimitta kAraNa, but also the upaAdAna kAraNa and the
sahakAri kAraNa. Thus, He is ?varan mudal? ? He is ?sarva vidha kAraNan?.
avai muzhudu uNDa para paran ? The Deity of all deities who swallowed
everything in its totality at the time of mahA pralaya. Again, yama has
limited domain when it comes to samhAra, but emperumAn is the one who
terminates the lives of all including yama during pralaya.
Since some may mistakenly think that creation and destruction are the works
of brahmA and Siva, at the outset AzhvAr makes it clear that these are all
the works of the para paran ? Lord vishNu.
Note that AzhvAr refers only to creation and destruction here, and not
protection. This is because there is no dispute in anyone?s mind that
rakshaNam is Lord vishNu?s function. There is some doubt in some people?s
mind about who among the tri-mUrti-s is ultimately responsible for creation
and destruction, and it is to clearly establish the truth about these two
functions that AzhvAr mentions only these two specifically.
nammAzhvAr has chosen the words of this pASuram so that at the outset, he
makes it clear that except the position that Lord vishNu is the only Supreme
Deity, all other positions that try to argue and bestow equality to
tri-mUrti-s, or even worse, superiority to one of the tri-mUrti-s or another
god over Lord vishNu, are all incorrect and unsustainable. This is briefly
described below. svAmi deSikan discusses this whole issue in great detail
with pramANa-s in his rahasya traya sAram, in the chapter titled para devatA
pAramArthya adhikaaram.
Some may mistakenly argue that this pASuram really postulates that brahmA
and rudra are but incarnations of vishNu. If this is what nammAzhvAr meant,
then he would have listed all the three in the pASuram. He specifically
refers to brahmA and rudra only, above whom there is bhagavAn.
For the same reason, the postulate made by some that there is a Supreme
Deity who is above the ?tri-mUrti-s? ? brahmA, vishNu and rudra, also does
not hold. Lord vishNu is the only Supreme Deity.
The use of the words ?Surar aRi aru nilai? refers to multiple devatA-s, and
thus the argument of ?identity or one-ness of all? is also negated. Thus,
the arguments of identity of everything, the equality of the tri-mUrti-s,
the identity of the three mUrti-s, the existence of a Supreme Being over and
above the three, are all repudiated in this pASuram.
1.3.6:
uNarndu uNarndu izhindu aganRu uyarndu uruviyanda in-nilaimai
uNarndu uNarndu uNarilum iRai nilai uNarvadu aridu uyirgAL !
uNarndu uNarndu uraittu uraittu ari ayan aran ennum ivarai
uNarndu uNarndu uraittu uraittu iRai?njumin manappattadu onRE.
The main intent of this pASuram is to help us overcome the bhramai or
confusion about the ?equality? of the tri-mUrti-s.
In this pASuram, nammAzhvAr clarifies that it is just not easy, even with
intense contemplation, to truly understand who the Supreme Deity is among
the tri-mUrti-s: vishNu, rudra and brahmA. He advises us to repeatedly
contemplate on the three mUrti-s over and over again, and look at all the
pramANa-s, and clearly realize who the One and Only Supreme Deity is, and
then repeatedly meditate on this one mUrti. At the outset, let us clearly
note that nammAzhvAr is not saying that all the three mUrti-s are equal; on
the contrary, he clearly asks to examine over and over again all the
pramANa-s, and understand who the ONE SUPREME DEITYis out of these three,
and then worship Him alone.
AzhvAr points out in the first two lines that, relatively speaking, it may
be possible to understand the true nature of the soul, through repeated
teachings from AcArya-s, through our own introspection, and through
meditation etc. But it is very difficult indeed to understand the true
nature of the Supreme Deity through any of these means ? uyirgAL! iRai
niali uNarvadu aridu. So he advises us ? intensely look at the guNa-s and
other attributes of the three ? ari, ayan, and aran (ari, ayan, aran ennum
ivarai uNarndu uNarndu), thoroughly look at the pramANa-s supporting your
thoughts (uraittu uraittu), select the One that stands out after this
contemplation (manap paTTadu ONRU), and meditate on this One Supreme Deity,
contemplate on His nAma, and worship Him (uNarndu uNarndu uraittu uraittu
iRa?njumin).
svAmi deSikan captures the gist of this pASuram in his tAtparya ratnAvaLi as
?khyAbhikhAyadi cihnAt?. khyA means ?declarations, proclamations, etc.?.
abhikhyA means ?splendor, beauty, luster?. So the purpose of this pASuram
is to beseech us to ?look at the pramANa-s carefully, look at the guNa-s of
the tri-mUrti-s, etc., and convince for ourselves who the true Supreme Deity
is, among them?.
The true nature of AtmA is that it is limitless, as described through the
adjectives:
izhindu ? (izhi ? to descend); -adhah pradESam ellAm vyApittu.
aganRu ? tiryak pradeSam ellam vyApittu
uyarndu ? Urdhva pradESam ellAm vyApittu.
uru viyanda ? distinct and different from the body.
Even though the jIva is atomic in size, it has the above vyApakattvam
because of its dharma bhUta j~nAna.
The jIva is eternal. The jIva is different from the body. Even if one
succeeds in realizing the nature of this soul through SravaNam or hearing
(uNarndu ? SravaNattAlE aRindu)), contemplation (uNarndu ? mananattAlE
telindu), or through yogic paths (uNarilum ? yogattAlE sAkshAtkarittAlum);
iRai nilai uNarvu aridu ? It is extremely difficult to clearly understand
the true nature of the Supreme Being. The question that will prop up in our
minds is: mUvarum mudalvarO? mUvaril oruvan mudalvanO? mUvarkkum appAl
oruvan mudalvanO? ? Are all three Supreme Deities? Or, is only one of them
the Supreme Deity? Or, is there a Supreme Deity over and above these three?
AzhvAr asks us to get over this bhramai.
uyirgAL! ? AzhvAr is calling out to us who are endowed with the ability to
think and analyze. We are behaving like acetana-s, and AzhvAr is appealing
to us to use our ability to think and analyze, and understand for ourselves
who the Supreme Deity is.
AzhvAr suggests the way to achieve the true understanding of the Supreme
Deity: Think through all that you have learnt through SravaNam, mananam
etc., (uNarndu uNarndu), take into account all the available SAstric
evidences (uraittu uraittu), come to a conclusion on the One Supreme Deity
(manap paTTadu onRE), and then contemplate again and again on this One Deity
(uNarndu uNarndu), and worship this Deity with all the intensity at your
command (uraittu uraittu iRai?njumin). AzhvAr tells us how to understand
who the Supreme Deity is, and also how to devote ourselves to Him.
Why does AzhvAr just make the neutral statement ? ?Choose the One that you
are convinced about, by impartially analyzing all the pramANa-s?, instead of
just telling us who the Supreme Deity is at the outset? He does not want us
just to take his word for it; he wants us to be convinced about the truth
ourselves. This should not be interpreted as AzhvAr suggesting that we can
choose any one of the three randomly. In the very next pASuram, AzhvAr
clarifies this even more.
It is clearly the intent of nammAzhvAr in this pASuram not to ?force? his
views on us, but let us impartially look at all the available facts and then
make up our own mind on which One is THE Supreme Deity. It is worth noting
that AzhvAr starts the list of the three mUrti-s with ari or vishNu. It is
AzhvAr?s sincere hope that if we truly try to understand the SAstra-s well,
we will come to the correct conclusion by ourselves, without our feeling
that we are ?forced? to accept his views.
What do the pramANa-s say? One of the three is the Creator, and the other
two are created; One is of sAttvic svarUpa, the other two are of rAjasic and
tAmasic disposition; Look at all these attributes and the associated
pramANa-s, and make your decision. Look at the great epics ? SrImad rAmAyaNa
and SrI mahA bhArata. Look at all the sAttvika purANa-s.
Some purANa-s, such as the li?nga purANa, start out with someone asking a
question, such as: ?Please tell us the greatness of such and such a deity?
and then some sage describes the greatness of that specified deity. There
are other purANa-s such as vishNu purANa, and itihAsa-s such as SrImad
rAmAyaNa, where the unconditional question is asked: ?Who is the Supreme
Deity?, and then this question is answered. Understand the difference in
these. Do not come to a conclusion about the Supreme Deity casually. This
is AzhvAr?s message to us in this pASuram
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5. DESIKAMRUTAM
SRIMAD RAHASYA TRAYA SARAM
The Three Tenets--8
(BY SRI SADAGOPAN IYENGAR SWAMIN)
(SRIKARYAM SWAMI OF BOARD OF ADVISORY CONSULTANTS OF SDDS/SRS
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Swami Desikan deals next with the three types of Non-Sentient things or
Trividha achEtanam.
What is the definition of a Non-sentient object?
Something, which cannot possess knowledge, is achEtanam. Would it not
suffice if we say that it is the characteristic of being without knowledge?
No, for, even some human beings lack knowledge, at times?however, they do
not become non-sentient on that score. achEtanam is that which can never
possess knowledge, not being equipped to be a receptacle for the same.
Another attribute of an object is that it is capable of being known or
apprehended only by others and not by itself. A pot, for instance, does not
know itself to be a pot, but its form and nature are evident to every one
else who sees it. This characteristic is known as ?ParAktvam?, being the
opposite of ?Pratyaktvam?, which refers to being evident to oneself. While
all sentient beings are endowed with ?Pratyaktvam? (and are evident both to
themselves and others), non-sentient objects have ONLY ?ParAktvam?. Thus,
while Devadatta knows himself to be such a person and others too know him as
such, a pot is known to be one, not by itself but only by other beings.
This, in turn, means that in respect of objects, their apprehension is not
to themselves or for their own benefit.
Since these two characteristics, viz., not being evident to itself and of
not being of use to itself, are applicable to Dharma Bhoota GnAnam or
Attributive Knowledge, the same is also considered Non-sentient.
To recap, Non-sentient objects are of three types, viz.
1) Prakriti or Matter
2) KAlam or Time and
3) Suddha Satvam, the stuff of which Sri Vaikunttam and the Lord?s own
shareeram are composed.
Of these three, Prakriti and Time are non-sentient or Jadam and are not
evident to themselves.
Regarding the third component, Suddha Satvam, there is a difference of
opinion. Some consider Suddha Satvam too to be a Jadam, since it is not
evident to itself, like the other two classes of objects mentioned above.
However, there are quite a few scriptural references, especially in the
PAncharAtra, which establish that Suddha Satvam is indeed evident to itself,
being endowed with knowledge and bliss (?GnAna Ananda mayA lOkA :?). Thus,
it would be wrong to term the Lord?s Eternal Bounty or Nitya Vibhooti as
Jadam, since Suddha Satvam is considered luminous by itself.
If Suddha Satvam is indeed luminous, why are we mortals unable to see the
same? We are able to learn about it only through the Scripture and not
through our own faculties of sight or hearing. By the token of not being
evident to us, can we categorize Suddha Satvam as Jadam?
We have seen that the Jeevatma?s essential nature, SvarUpam and its
Attributive Knowledge, Dharma Bhoota GnAnam, are both luminous by
themselves. However, the SvarUpam is luminous to itself, but not to other
souls. Others can comprehend this SvarUpam only through their own
Attributive Knowledge.
Similarly, Attributive Knowledge, though evident to the Jeevatma, is not
luminous to others.
These are thus instances of items being luminous, but only in a limited
sense, being evident to some and not to others. Similarly, Swami Desikan
concludes, there is nothing strange in Suddha Satvam being luminous and
evident only to Emperuman and the Nitya Suris, but not to mortals.
Since we are told that the Lord apprehends everything through His
all-pervasive Attributive Knowledge, how can we simultaneously agree that
Suddha Satvam is self-luminous and makes itself self-evident to Emperuman?
(In other words, if it is the Lord?s Dharma Bhoota GnAnam which enables Him
to perceive Suddha Satvam, how can the latter be self-luminous?)
To this query, Swami Desikan answers?though the Lord?s own divine form, as
all other things, is perceived by Him through His Attributive Wisdom,
opinion is unanimous that His form is indeed self-luminous. Similarly, there
should be no difficulty in agreeing that Suddha Satvam too is self-luminous,
despite being perceived by the Dharma Bhoota Gnanam of the Lord and the
permanent inhabitants of Sri Vaikunttam.
Having dealt with the essential nature or SvarUpam of the three types of the
non-sentient, Swami Desikan tells us that their activity or Pravritti is
their continuous change and modification, in tune with the Lord?s divine
will.
Coming back to the first in the non-sentient category, viz., Prakriti or
Matter, we are told that it possesses three basic qualities?
1. Sattvam,
2. Rajas and
3. Tamas.
These are respectively responsible for Creation, Existence and Destruction.
Matter undergoes constant change and modification, changing from one form to
another. When the three qualities of Sattvam, Rajas and Tamas are equal in
proportion and evenly balanced, there is dissolution or MahAPralayam. When
these three are uneven, what results is Creation and Continued Existence
(Srishti and Stitthi). It is this Matter, which transforms itself into the
various components like Mahat, ahankAram, etc.
The portion of Matter which is modified and that which is not, have been
categorized by ShaAtras into twenty-four types.
These are?
Basic Matter,
Mahat
ahankAram
Five TanmAtrams (Sabda TanmAtram, Sparsa TanmAtram, Roopa TanmAtram, Rasa
TanmAtram and Gandha TanmAtram
Five Elements (Earth, Fire, Water, AkAsam and Air) and
Eleven senses (Five Senses of Knowledge, Five more of Action and the Mind).
Each of these twenty-four items has its own Deity. For us, who are not
interested in ephemeral fruits and pleasures, an overall knowledge of these
items is required for distinguishing the Soul from them.
These 24 concepts should be understood as the various weapons and adornments
of the Lord, which Swami Desikan lists in a paasuram.
The priceless gem, Koustubham, which adorns the Lord?s broad chest, is the
Jeevaatma or individual soul.
Prakriti or Matter is the beautiful mole, Sri Vatsam, which too is present
on Emperuman?s chest.
Mahat forms His Mace or Gadaa, the KoumOdakI.
Knowledge and Ignorance form Emperuman?s scintillating sword Nandakam and
its scabbard respectively.
ahankAram, the Saatvic type, forms the Lord?s bow SArngam, while that of the
TAmasic type constitutes His Conch, PAnchajanyam. Swami Desikan confirms
this in the ShOdasa Ayudha Stotram?
?Yam SAtvikam ahankAram Amananti akshya sAyakam
avyAt va: Chakra roopasya tat dhanu: SArnga dhanvana:?
The Mind represents the Lord?s Divine Discus, Sudarsanam.
The Ten senses or IndiryAs form the sharp arrows in the Lord?s quiver.
The Five TanmAtrams and Five Elements represent the VanamAlA VijayantI,
which sprawls beautifully across the Lord?s chest.
Thus these twenty-four items are to be meditated upon by the aspirant for
Liberation, as forming the Lord?s various weapons and ornaments.
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