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Is not kaivalyam an illusion, a miarage, according to our sampradayam?
Does svAmi dESikan refer to 'kaivalyam' ?



                                                                           
             Narasimhan                                                    
             Krishnamachari                                                
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                groups.com             [Oppiliappan] Re: tAtparya          
                                       ratnAvaLi - Submission 44, Slokam   
                                       18 Part 1, tiruvAimozhi 1.7,        
                                       pASuram-s 1.7.1, 1.7.2.             
                                                                           
                                                                           
                                                                           
                                                                           
                                                                           
                                                                           




         SrImate ra'nga rAmAnuja mahA deSikAya namaH.


       tAtpary aratnAvaLi - Submission 44, Slokam 18 Part 1,
                    tiruvAimozhi 1.7, pASuram 1.7.1, 1.7.2.

{.................... text deleted}

        pASuram 1.7.1:

piRavit tuyar aRa j~nAnattuL ninRu
tuRavic cuDar viLakkam talaip peyvAr
aRavinai Azhip paDai andaNanai
maRaviyai inRi manattu vaippArE.

Even those who want to be just relieved of the sorrow resulting from this
birth, and who resort to j~nAna yogam and realize the kaivalya sukham of
realizing that the soul is different from the body and thereby get relieved
of the false identity between the body and the soul and are saitsified with
this Atma sukham only, end up keeping Him in their thoughts for deriving
that benefit of kaivalyam.

The idea here is that His worship is delightful, no matter whether the
person worships Him for the ultimate benefit of attaining Him (of
performing eternal kaiânkaryam to Him in SrI vaikunTham), or for just
getting relief from the suffering resulting from the false association of
the body with the soul and thereby enjoying the full realization of the
eternal and unlimited nature of the soul (kaivalya Anandam).  Thes latter
devotees think of bhagavAn as a person who is like a Cleaner, who can
eliminate their sorrow from birth, but do not think of Him as parama
bhogyan â the Most Enjoyable.  The kaivalyArthI-s get immersed in j~nAna
yogam, and do not go beyond that to bhakti yogam â of enjoying Him as the
Ultimate benefit to be attained.  But bhagavAnâs dharmam is that He will
attract the minds of all who seek Him for any benefit.

svAmi deSikan captures the essence of this pASuram through the words
âsat-citta Akarsha hetohâ â He who does not distinguish between
paramaikAntin-s and a-paramaikAntin-s, and attracts the minds of both â
âpiRavit tuyar aRa j~nAnattuL ninRu turavic cuDar viLakkam talaip peyvAr
maRaviyai inRi manattu vaippArEâ.  The term âsatâ in svAmi deSikanâs 
words
should be taken to refer to jIvAtmA-s.

{.................. text deleted}


            -dAsan kRshNamAcAryan
            (To be continued)





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