True. All the three thathvam-s as per our
philosophy are eternal. However, both chith and achith are subject to
transformation. Achith becomes subtle and gets expanded . However, it is
permanent.
Similarly, the Atman undergoes transformation by
taking births and rebirths and entering various forms of bodies.-muRai muRai Akkai pugal -thiru-vAi-Mozhi 5-1-
6
It is also in subtle state when EmperumAn decide to
keep all the souls in His belly to save us from unending cumulative effect
of the sins -thAyikrukkum vaNNamEA vummaith than
vayithiruthi vuyyak koNDAn- Periya Thriumozhi 11-6-6;
What perhaps, Sri Patangi must have meant is,
bringing the expanded form of prakruthi from the subtle state .Likewise,
creating -paDaithal- is giving physical structure to the souls -annAL nE thandha
Akkai -Thiru-vAi Mozhi 3-2-1;
From the write ups of Sri Mukundan Pattangi and Sri
Mani VaradaRajan svAmi, it must be more clear now regarding prakruthi/mUla
prkruthi
dASan
vanamamalai padmanabhan
----- Original Message -----
Sent: Wednesday, March 01, 2006 4:54
AM
Subject: [ramanuja] Re: moola
prakruthi
Moola
Prakruthi is created by the LORD. and it is considered to be constantly
changing,
I am certain all Bhagavatas on this list
know this so this is a mere terminological clarification and only a
reminder to you all. moola-prakriti is not created by the Lord. it is
eternal and exits due to his eternal will (nitya-icchA). It is extremely
subtle, present only as a seed, during cosmic dissolution, and when
manifest it is the phenomenal universe that we experience. In all cases it
is bhagavad-Atmaka, or ensouled by Bhagavaan who is the fundamental
support (AdhAra), controller (niyAmaka), and substrate (seshi).
As
another writer has mentioned, our vyAkhyAna-kartAs have explained Alvar's
exclamation of "mudal tani vittu" as corresponding to the three kinds of
causes. I'm writing from memory so please forgive any errors, but the view
is that tirumAl alone is "mudal" -- the first One. He was not the product
of anything else. Therefore he alone can be the nimitta kAraNa or
efficient cause. "tani" -- tirumAl alone is the operative cause. He has no
sahakAri-kAraNa or second agent helping him. "vittu" -- tirumAl alone
is the seed, the material cause (upAdAna-kAraNa).
In the last case he
is the material cause not because he is identical with prakriti or
transforms himself into prakriti but because prakriti in both its manifest
and unmanifest state is completely pervaded, controlled, and supported by
him, and exists by his will (sankalpa).
This is a long aside and I beg
the reader's forgiveness for writing so much.
aDiyEn rAmAnuja
dAsan
Azhvar EmberumAnAr JeeyAr ThiruvadigalE Saranam
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