srImathE rAmAnujAya namaha
Dear srI vishNu:
I was not planning on getting into this interesting thread, but
something you say below prompted me to post this (so, please forgive
me if there is some repetition of ideas from earlier posts). Also,
this is a rather important point that is well delineated in
mumukshuppaDi.
--- In ramanuja@xxxxxxxxxxxxxxx, "Vishnu" <vsmvishnu@xxxx> wrote:
> Dear Sriman Venkatesan,
>
> I agree with Sriman Padmanabhan on this.
>
> The mUlam quoted by Smt Sheela also does not have any mention of
> SEshatvam specifically.
.............................
> Here it is important to note that all the objects mentioned are
> non-sentient, indicating pAratantryam without any ahankAram. Thus
> SEsha has complete SEshatvam.
>
> Then how do we interpret sUtra 92?
Well, the mUlam does say it explicitly (starting with sutram No. 86 )
though you will need swAmy maNavALa mAmunikaL's vyAkhyAnam for No.
92 to understand it (aside: there can never be any ambiguity in the
words of our pUrvAchAryas; such confusion is usually a manifestation
of our inability to comprehend:-).
Here is the vyAkhyAnam from Swamy vishada vAk shikAmaNi:
thanakkEyAga enRathai upapAdikkirAr (this is tirumantra prakaraNam,
and we are talking about the true meaning of namaha) - meaning, in
the previous sutram (91), swAmy PL says
Eeshwaran thanakkEyAyirukkum, achitthu piRarRkEyAyirukkum,
Atma tanakkum piRakkum bothuvAyirukkumenRu muRpaTTaninaivu,
agnyananRikkE
******tanakkEyAga enaikkoLLavENum engirathu namassAl*****
(vyAkhyAnam - just the last part which is the essential message of
this sUtram - 'swAtantramE swaroopamAna Eeswaran swArtha paranAy
irukkum; chaitanyarahitamAkaiyAlE tanakkengaikku yOgyatai inRikkE
pAratantra swaroopAmAyirukkum achitthu parArthamAy irukkum;
chaturthiyil sonna sEshatvathaiyum, makArathil sonna
gnyAtrutvathaiyumuDaiyanAna Atma, gnyAtrutva balathAlE
swArthathaikkum, *sEshatva* balaththAlE parArthataikkum
pothuvAyirukkumenRu namassukku poorva padathiRpiRantha
prathipaththi; appaDianRikkE, (this is important) parArthathai
EkavEshamAna achithuppOlE *thanakkEyAgavenaikkOLLumeethE*
engirapaDiyE aththalaikkE rasamAmpaDi viniyOgam koLLa vENum
enRapEkshikkiRathu innamassAlE engai)
swAmy mamunikaL says that pArathanthryam is the true manifest
expression for sEshatvam; If we understand our sEshatvam, then we
exist as parathantras; parArthathai Eka vEshamAna achitthuppOlE - a
desired manifestation of our sEshatvam finds its complete expression
in 'achitvat pAratantryam' - paDIyAykkidandhu un pavaLa vAy kANbEne -
meaning, pAratantryam (and His swaroopam as sEshi) supersedes a
perceived conflict stemming from gnyAtrutvam - awareness.
Now, let us look at No. 92:
bhOga dashaiyil Eeswaran azhikkumpOthu nOkkavENum enRu
azhiyAthozhigai (this is very subtle, so we need the vyAkhyAnam)
periya jeeyar's vyAkhyAnam (just the relevant part):
thannODE kalandu parimArum dashaiyil bhOktAvAna Eeswaran
*ATkoLvAnoththennu yiruNDA mAyan* engirapaDiyE
aDimaikkoLvAraippOlE pugundhu
than vyAmOhaththAlE thAzh ninRu parimAri iththalaiyil
sEshathvaththai azhikkumpOdhu
'nam sEshatvaththai nAm nOkka vENum'
enRu naichchyam bhAvithirAyththu
avan bhOgaththai azhiyAthozhigai yengai
achitvat pAaratantryam when we internalize sEshatvam to the point
that His enjoyment supersedes everything we are; in which case, **
avan bhOgaththai azhiyAthozhigai**, His enjoyment is supreme, and we
should show pArathantryam that is quintessential sEshatvam, we will
be His master in His servitude, for His enjoyment, not for one
moment should we allow our naicchyam to leave our awareness.
Clearly, it is very difficult to translate the magnificent phrasing
of swAmy maNavALa mAmunikaL; but the idea is very clear, that
pAratantryam is the true representation of sEshatvam.
aDiyEn rAmAnuja dAsan,
sridhar
Note: I am sure that my translation is filled with errors and
transgressions for which I ask for forgiveness from the learned
bhAgavathas; the only way to understand these ideas is to learn from
an Acharya (or through kAlakshEpams at the feet of erudite
bhAgavathas such as srI ES BhoovarAhan Swamy or srI velukkudi
krishnan swamy); the written english medium is grossly inadequate in
communicating the subtlety of phrasing and profundity of ideas
replete in the words of our poorvAchAryas.
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