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Ramanuja List Archive: Message 00015 Sep 2004

 
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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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