NOTE: Readers having difficulty in reading the text may need to change their encoding to UTF-8. ------------------ 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 --------------- Share files, take polls, and make new friends - all under one roof. Go to http://in.promos.yahoo.com/groups/ ------------------------------------ Oppiliappan Koil Varadachari Sadagopan http://www.sadagopan.org Yahoo! Groups Links <*> To visit your group on the web, go to: http://groups.yahoo.com/group/Oppiliappan/ <*> Your email settings: Individual Email | Traditional <*> To change settings online go to: http://groups.yahoo.com/group/Oppiliappan/join (Yahoo! ID required) <*> To change settings via email: mailto:Oppiliappan-digest@xxxxxxxxxxxxxxx mailto:Oppiliappan-fullfeatured@xxxxxxxxxxxxxxx <*> To unsubscribe from this group, send an email to: Oppiliappan-unsubscribe@xxxxxxxxxxxxxxx <*> Your use of Yahoo! Groups is subject to: http://docs.yahoo.com/info/terms/
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