10

1.DESIKAMRUTAM
SRIMAD RAHASYA TRAYA SARAM
The Three Tenets-10
By Sri SADAGOPAN IYENGAR
(SRIKARYAM SWAMI OF SDDS & SRS)
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The Three Tenets-10


We have thus far seen the essential Nature, state of Existence and Activity
of the three types of Sentient Beings and Non-sentient Matter-"Trividha chetana
achetana svaroopa stithi pravritti bhedam".



All the beings and substances described above (Isvara, Jeeva,Prakriti,
Kaalam,Suddha Sattvam and the like) are, in their essential nature, Eternal.



A doubt may arise here. We see things undergoing destruction and ceasing to
exist. If this is so, how can they be called Eternal? Some of these items
are said to be temporary or transient, because they undergo a change and assume
a different form and condition than the one they were in before. After the
change, they are called by a different name. For instance, when a pot is
broken, we say the pot has ceased to exist. However, it has ceased to exist
only in the form of the pot, while the broken bits and pieces continue to
exist, now assuming the name of "loshttam". Thus, nothing ever really gets
destroyed fully, only undergoing changes in its form and name. It is thus that
substances are termed as Eternal. This is Eternality in Nature (Svaroopa
Nityatvam).



There is another type of continuity, which some other things have, which
makes for a Stream of Eternality ("Pravaahata: nityam"). The individual
substances may appear to exist no more, but as a stream, they form a
continuous entity, making them none the less Eternal. New states, similar to
the ones that have ceased to exist, follow each other in quick succession
without break, so as to form a stream of Eternity. If you look at a river or
waterfall, the water at a particular point is never the same, being replaced
constantly by a fresh flow. However, to the onlooker, there appears to be no
break in the river's flow, which represents the type of Eternality described
above.



If you remember, we started with the Sri Ranga Gadya phrase, in which the
essential nature, existence and activity of the three types of Sentients and
Non-sentients was described to be dependent on the Lord-- "Svaadheena
trividha chetana achetana svaroopa stitthi pravritti bhedam". What has been
expounded so far is the purport of the latter part of the phrase, beginning
with "trividha".

It is a tribute to Swami Desikan's capabilities as a Preceptor, that he has
laid bare the bountiful wealth of purport in these seven words. The Acharya now
proceeds to elucidate the meaning of the first word, "Svaadheena".



No substance, Sentient or otherwise, can have an existence apart from the
Lord and without His divine will. All substances exist, they act and they are
of a particular nature, all because the Lord wills them to be so. And as all
of them form the Isvara's body, they have too no existence distinct and
different from Hs own. It is thus that all the three types of Sentient Beings
and Nn-sentient objects are said to be entirely dependent on Emperuman-

"Svaadheena trividha chetana achetana svaroopa stitthi pravritti bhedam"



Since everything and everybody is thus totally reliant on the Lord, the Lord
wishes all of them to be beneficial. Accordingly, all things and beings are
entirely beneficial to the Lord and to the inhabitants of Srivaikunttam.



If this is so, why should some things appear detrimental to some people? For
instance, cold water, though it is by nature beneficial, turns out to be
inimical to a person with a severe cold. Some others may meet their end due
to fire or water. Some persons may develop hostility to us, apropos of nothing.
People, who are normally favorably disposed towards us, may turn against us
at times. All these are due to our own Karma, which, in order to make us
experience its effects, turns things or people against us.



Whatever be the attitude of outside agencies, one's own Atma is forever
beneficial to one. This is again due to the Lord's will. Since we imagine
the body to be identical to the soul ("Deha Atma Bhramam"), even this
troublesome body appears beneficial to us, mainly due to our Karma again, which
keeps us steeped in ignorance. Since worldly things acquire an inimical nature
to us due to our Karma, an aspirant for liberation should abandon all
attachment to them.

For those who have attained Moksham, all things mundane are indeed
beneficial, due to their having relinquished all baggage of Karma.



Anything we acquire with pride and possessiveness turns inimical to us:
however, once we see everything as but aspects of the Lord's bounty, the very
same things turn beneficial to us.