. DESIKAMRUTHAM
SRIMAD RAHASYA TRAYA SARAM
THE FIVE FUNDAMENTALS- 6.
By Sri Sadagopa Iyengar Swamin (of Coimbatore)
?Srikaaryam? of the Board of Advisors of ?Sri Ranga Sri?
-------------------------------------------------------------------
Having delighted so far in the description of the ParamAtmA and His glorious
attributes, Swami Desikan passes on with reluctance, akin to that of a child
being dragged away from a toyshop, to the next of the Five Fundamentals,
viz., the nature of the Individual Soul or the Jeeva. We have seen so far
the character of the Goal to be attained, the "PrApyam"-Tooppul Pillai says
that it is as important to understand the traits of the Seeker, the
JeevAtmA. This is because, in the absence of an attainer, the goal loses its
significance, as Sri Nammazhwar says, "nAn unnai andri ilEn kaNdAi nAraNanE!
nee ennai andri ilai".
JeevAtmAs are of three categories, depending upon their state of evolution.
1. BaddhAs, constituting the various life forms to be found in this and
higher worlds, consisting of the whole hierarchy of beings right from the
exalted Chaturmukha BrahmA, down to the lowly lifeless pillar ("BrahmAdi
stamba paryantam"), who are inextricably bound by the constricting ropes of
Karma, forever being inexorably swept away by the torrents of their own good
and bad deeds, with not a straw to clutch at for support and to swim ashore
to safety. The currents of this Karma PravAha are overwhelmingly strong and
the entire body of water filled with innumerable many undercurrents, which
suck us in often and anon, ensuring our permanent subjugation. These raging
waters of Karma have neither a beginning nor an end-- "anAdi"--, a watery
prison that has always been there and would be there too. The Baddha JeevAs
therefore consist of all individual souls caught up in the unending cycle of
births and deaths that is a feature of this sorrow-filled sea of SamsAra,
with all these helpless entities swimming about like so many fish, some big
and some small, but all being hapless prisoners of the swirling waters,
barely able to keep their heads above water. The mention of BrahmA in this
context is to dispel any impression in the minds of readers, that demigods,
however high the posts allotted to them by the Paramapurusha, earn such
postings only on account of their accumulated merits and once the same are
exhausted, they are also as susceptible to the same SamsAric travails as you
and I.
2. MuktAs, on the other hand, are those emancipated souls, who have attained
relief from the bondage of SamsAra by adopting appropriate strategies
prescribed in the Saastras (like Bhakti, Prapatti etc.) and who enjoy the
boundless bliss of seeing, speaking to and serving joyfully the ParamAtma at
His eternal abode of Sri Vaikuntam. Swami Desikan says that liberation from
the Karma PravAha is essentially as a result of the Lord's positive
inclination towards the particular Jeeva--"Bhagavat prasAdattAlE atyanta
nivrutta samsArar". Why should Emperuman choose one Jeeva for emancipation,
while countless others belonging to the same class continue to suffer? If
so, what happened to His famous declarations in the Gita, " Suhridam sarva
bhootAnAm" (I am a friend and well-wisher of all beings), "SamOham sarva
bhootEshu" (I am equal in all beings, absolutely without any bias or
preferences). Swami Desikan points out that this is where the effort of the
individual soul, in the form of performing an upAya like Bhakti or Prapatti,
comes in. To those who yearn to get out of this samsAra, to those who are
prompted by boundless love for the Lord, He himself shows the way, as
prescribed in the Saastras, for the performance of Prapatti, which ensures
emancipation.
3. NityAs are in a class of their own, separate from the two categories
mentioned above, never having inhaled even a whiff of SamsAra's poisonous
fumes, totally free, like the Lord Himself, of all limitations to their
perception, ever free, ever in the eternal service of the Lord, absolutely
without a trace even of blemish, physical or in their traits. While the
MuktAs are those who have had a benumbing taste of SamsAra and have acquired
their citizenship of Sri Vaikuntam through the performance of an appropriate
upAya, the NityAs, like Sri AdisEsha, Garuda, Sri VishvaksEna etc. are
permanent and eternal residents of Paramapadam, being natural citizens of
the august abode of the Lord. They are forever young, energetic in the
Lord's service, absolutely identical to Emperuman in looks, dress, conduct,
character, traits and in their enjoyment, untouched by even the semblance of
stigma on any count, says Sri Bhattar in GuNaratna KOsam-
"TE SadhyA: santi dEvA JananI! GuNa vapu: vEsha vritta svaroopa
bhOgair vA nirvishEshA: savayasa iva yE nitya nirdOsha gandhA:"
It is to these nitya sUrIs that the Purusha SUktA refers, when it says,
"Yatra poorvE SAdhyA: santi dEvA:?
If all AtmAs are eternal in existence, why should the last class of souls be
called "nityAs"? It is not as if the BaddhAs and the MuktAs are, as souls,
perishable, though they might temporarily inhabit impermanent bodies. The
rationale behind the appellation "nitya" to Sri Ananta, Garuda etc. is due
to their being in the constant service of the Lord, without any let,
hindrance or interruption, engaged in "nitya kainkaryam", vis-à-vis the
other two categories-while the BaddhAs have never had an opportunity to
perform divine service, the MuktAs have attained the right after losing it
for eons.
Whatever be the class of JeevAtmAs, whether they be BaddhAs, MuktAs or
NityAs, they share certain common characteristics-
1.aNutvam-Compared to the Lord and His Consort, who are "Vibhu"s or
All-pervading like the atmosphere, the individual soul or JeevAtma is
microscopic, atom-like and infinitesimal in form. Whether it is the bound
soul toiling interminably in SamsAra or the eternally free nitya sUrIs, they
all share the characteristic of being minuscule.
2. Anandatvam-Another common trait of AtmAs is their bliss-filled
nature-"Anandamaya: tu AtmA, SEshO hi ParamAtmana:? The MuktAs and the
NityAs share a bliss that is equal to the Lord's own, says the BrahmasUtra-
"BhOga mAtra sAmya lingAccha".
3.GnAnam-All AtmAs are characterized by wisdom, though in the Baddha stage,
the AtmA's perceptional faculties are clouded by accumulated Karma, like a
looking glass with a surface fogged up by smoke.
4. amalatvam-Another common trait of JeevAtmAs is their essential and basic
purity. Again, at the Baddha stage, they might acquire a coating of dirt and
dust, due to their sojourn in SamsAra. However, once the grime is removed
though appropriate samskArAs and upAyAs, the Atma glows with its entire
luster, like a polished diamond.
5. SEshatvam-One more glorious feature that AtmAs share is their
subservience to the Lord. Whether they are toiling in this SamsAra with no
relief in sight, or are the inhabitants of exalted Paramapadam, all
individual souls are eternal slaves of Emperuman, bound to Him by an
enduring bond of mutual love and affection.
6. Bhagavat PAratantryam-Just as, despite their delusions of grandeur and
independence, all inhabitants of this world are but slaves of the Lord,
MuktAs and NityAs too delight in being of voluntary, spontaneous and eternal
bondage to the Paramapurusha, ever-dependant on Him.
Does the Rahasyatrayam - the ashtAksharam, Dvayam and Charamaslokam-reflect
the JeevAtma and its traits? Yes, says Swami Desikan, listing out the
specific syllables and words that incorporate a reference-- in the
ashtAkshara mantra, the letter "ma" (makAram) present in the PraNava and the
"nama:" sabdam. Sri Bhattar too says that the ?makAra? represents the
Jeeva-"makArArtthO jeeva:? It is also to be found in the "nArAyaNa" sabdam,
in which all the AtmAs present in beings and non-beings are termed as
"nArA"s. Similarly, the word "PrapadyE" in Dvayam and the assurances "tvA"
and "mA sucha:" addressed by Sri Krishna in the Charama Sloka, indicate the
Jeevatma.
So far, of the Five Fundamentals, the two most important, viz.,
1) The Parabrahmam and
2) The Individual Soul, have been covered.
The third and fourth are-
3) The "upAya" or Specific Strategy, which the Jeevatma should adopt for
emancipation and
4) The Great Treasure which awaits every liberated soul.
However, considering the depth and sweep of these latter topics (upAyam and
Phalam) and the need to deal with them in detail in other, subsequent
contexts which warrant greater elaboration, Swami Desikan stops in this
chapter with a mere mention of those sites in the Rahasyatrayam where the
"PrApti upAyam" is indicated-the "nama:" and the "ayana" in the Tirumantram,
the first halves of the Dvaya Mantram and the Charamaslokam. Similarly, the
"Phalam" or the delectable fruit that awaits the sincere seeker is signified
in the hidden Chaturtthi ("Aya") in the Tirumantram, the "nama" in the
Dvayam and the words "Sarva pApEbhyO mOkshayishyAmi" in the Charamaslokam.
True to his promise, Swami Desikan covers the strategy for emancipation in
delectable detail in the following adhikArAs-"upAya vibhAgam", "Parikara
vibhAgam", and "SAnga Prapadanam". The Phala svaroopam is similarly
detailed in the chapters beginning with the "Krita kritya adhikAram", upto
the "ParipoorNa BrahmAnubhava adhikAram".
4. DESIKAMRUTHAM II:
SRIMAD RAHASYA TRAYA SAARAM
UPODGATHA ADHIKAARAM ? The Beginning - 6
SRI SADAGOPA IYENGAR SWAMIN (OF COIMBATORE),
?SRIKAARYAM OF THE BOARD OF ADVISORS OF ?SRI RANGA SRI?
----------------------------------------------------------
Extolling the magnificence of the Lord's bed, Swami Desikan says
"TiruanantAzhvAn Agira tiruppaLLi metthayile". While we can understand theprefix "tiru" to Sri Adisesha, why should the Acharya use it ahead of a mere bed or "metthai"? After all, a bed is a bed, be it however comfortable. Swami Desikan differs. This is a bed extraordinaire, due to its sparkling whiteness(signifying its suddha satthava character), softness, smoothness, fragrance,coolness, and with a protective canopy. Where else can you find such amagnificent mattress? This is perhaps the reason why the Lord is loathe toleaving His bed, and carries out all His functions in bed itself.
If the bed itself is so glorious, what to say of its occupant?
He is verily the Prince of the Celestials ("Van Ilavarasu"). We see Princes of the world mature into Kings and, in old age ("enaitthu Or yugangaLum ivvulgANdu kazhindhavar"), cede the Crown to their progeny or others, voluntarily or otherwise. There are no permanent Kings in this world. However, the Prince of Paramapadam is the Perennial Crown Prince, who never ages, the celebrated"YuvA", who is not susceptible to the ravages of time and remains as young and attractive as He was millions of years ago. When we consider that He is the oldest inhabitant of all the Universes put together, we are surprised at His
never-fading youthfulness. He is always fresh as a just-blossomed flower. This description of the Lord's youthful attractions indicates the pleasure in performing kainkaryam to a young, agile, appealing Prince, vis-à-vis an old, crotchety, irascible person, king or not.
(Thus far, the glory of kainkaryam to the Lord was described by highlighting the magnificence of the Lord, His Consorts, His abode and His paraphernalia.)
It is Emperuman's ardent wish that all AtmAs should partake in the infinite bliss that He Himself is enjoying in the company of the nitya sUrIs of Sri Vaikuntam. As already stated, all JeevAtmAs, by virtue of their being inseparably associated with the Paramatma as His progeny, His servants, etc., have an inherent birthright to participate in the endless bliss ("andhamil pErinbam"). What then is the reason for the Atma losing this inalienable legacy and wallowing in sorrow?
Swami Desikan attributes this grievous loss to "MAyA", the association with matter predominantly characterized by Rajas and Tamas. This unholy association makes us forget our own glory as the hereditary servitors of the Lord. More importantly, it makes us unaware of the majesty and magnificence of the Lord and His attributes, and of the in severable bonds that bind us to Him. This Maya pushes us into a benumbing stupor, into an apparently endless night filled with painful and terrifying dreams. We occasionally have sweet dreams too, but these are so fleeting and minor that they do not relieve the tedium of our prolonged
trance. This Maya has been afflicting us from time immemorial, pushing us deeper and deeper into the bottomless pit of samsara. "anAdi mayayAlE suptanAi" says Swami Desikan, lamenting at the aeons that have passed us by, denying us of the eternal enjoyment we are entitled to. He quotes the following Vishnu Purana Sloka, to describe the trials and tribulations we undergo due to this Maya-
"anEka janma sAhasrIm samsAra padavIm vrajan
MOha shrama prayAtOsou vAsanA rENu kuNtitha:"
Imprisoned by the overpowering Maya, we lose our way in the jungle of samsara, keep going round and round caught in the vicious cycle of births and deaths, weighed down by the strain of such aimless wandering and acquiring a thick coat of filth from head to foot in the process, which camouflages our original splendor beyond recognition.
This state of helplessness and grief is summarized by Swami Desikan
thus-"Prakriti Agira pAzhilE vizhundu, Odi Odi pala pirappum pirandhu, thatti, thAvattru, azhukkadaindhu, oLi izhandhu", encapsulating our endless and debilitating travails on the inhospitable road to nowhere, transformed beyond recognition by the grime of Karma. This state of stupor makes us impervious to the light of knowledge, even if it were to shine in our face.
Swami Desikan, realizing the complexity of the context and the fact that his work would, in time, be perused by people with frail faculties, illustrates and enlivens the text through appropriate examples and episodes, wherever warranted.
At this juncture, he narrates the following legend, to summarize the AtmA's travails.
Once upon a time, there was a King, who went hunting, taking with him the royal family too, who clamored for a change from the tedium of palace life, which is but a gilded cage. The infant Crown Prince was also part of the retinue. The elder members of royalty became so immersed in their sport of pursuing and felling fleeing fauna, that they omitted to observe the Prince walking off on his own, prompted by infantile curiosity and intent on exploring the myriad new and exciting things the jungle had to offer to the city-dweller.
As the King and his retinue rode farther and farther, immersed in hot pursuit, the Prince fell behind, and after making a few turns in the dense jungle, was irretrievably lost and kept getting deeper into the jungle.
When the heat of the hunt cooled off, the royal family realized the absence of the infant Prince with dismay and immediately a thorough hunt was instituted. Despite diligent and exhaustive search, lasting several days and personally supervised by the heart-broken King, the Prince could not be located. The King gave up the search in despair and with a heavy heart, returned to the affairs of State, which could no longer be left unattended.
In the meanwhile, the toddler, too young even to realize that the jungle was a terrifying place, was picked up by a clan of hunters, who were impressed by the child's impressive looks. They took him to their makeshift camp and brought him up as a hunter, feeding him their own food, imparting to him their own culture (or the lack of it!) and training him in their own ways. The Prince, who was lost when he was too young to remember his antecedents, was now a full-fledged hunter, speaking the language of the clan, delighting in killing and maiming
animals, utterly devoid of the redeeming virtues of mercy and tolerance and all-set to lead a life of cruelty and brutish bestiality- a far cry from the righteous, majestic and joyous life of royalty which he would have adopted, had he remained in his parents' custody. His association with the hunting clan had completely transformed him from being a budding monarch into a cruel hunter.
Unwilling to let this sorry state of affairs continue, fate decided to take matters in hand and arranged an encounter with a few kindly members of the royal retinue, who realized from the youth's countenance and bearing that he was no ordinary hunter but was indeed a scion of the royal family. Upon inquiry from the mentors of the young man, they ascertained that the boy had been picked up as an infant from the jungle, and, putting two and two together, arrived at the conclusion that the boy was indeed the lost Crown Prince. In a mission of mercy,
the King's loyals apprised the hunter youth of his regal antecedents and
pointing out the anarchic and unbecoming life he was presently leading, slowly cured him of his acquired conduct and character. They gave him an account of the life of joy and responsibility that awaited him in his kingdom, impressed upon him on the need for such fine qualities as mercy, tolerance, righteousness, bravery tempered with justice and fairplay, etc., and imparted to him such instruction and training as would transform him from a crude and unrefined hunter into a suave, sophisticated Crown Prince, fully aware of and equipped to discharge his role and responsibilities with distinction. Having thus wrought
the requisite changes in the Prince, they reunited him with his aged father, the King, to the immeasurable joy of both. There ends the story, which heralds the beginning of a new era in the lives of both the King and the Prince.
Monday, February 19, 2007
7
DESIKAMRUTHAM
SRIMAD RAHASYA TRAYA SARAM
By Sri Sadagopa Iyengar Swamin (of Coimbatore)
?Srikaaryam? of the Board of Advisors of ?Sri Ranga Sri?
The Five Fundamentals-7
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We saw so far in considerable detail, the nature of ParamAtma and that of
the JeevAtmA, the two principal players in the Great Cosmic Drama. All
scriptures are unanimous that the ultimate goal of all human endeavors is to
be rid of the mortal shackles, which push us deeper and deeper into the
morass of SamsAra. And every informed human being does direct his effort
towards Liberation from the whirlpool of Karma. However, not everyone
succeeds in this Herculean endeavor, with success rate abysmally low in
comparison with the number of aspirants. What exactly could be the reason
for this propensity for failure in attempts at adhyAtmic liberation? What
precisely are the hurdles that stand in the way of the Pilgrim's Progress,
making him slip down two feet for every foot he climbs? We have heard that
good things always attract hurdles ("ShrEyAmsi bahu vighnAni"), but what are
the almost insuperable impediments that the path to Paradise is paved with?
These and similar questions are dealt with by Swami Desikan, under the
heading "PrApti VirOdhi".
Listing out the chief predators that lie in wait, ready to gobble up the
unassuming aspirant, Swami Desikan indicates five of them-
1. AvidyA-This consists of our overwhelming illusion of identity between our
imperishable AtmA, which is the moving spirit and our physical body, subject
to death and decay, otherwise known as "DEhAtma Bhramam?. When we are unable
to distinguish our real selves from the mortal coils that we inhabit, we
become unable to appreciate our essential nature as the Lord's own servants,
mistaking ourselves to be mere physical entities experiencing pleasure and
pain due to some arbitrary dispensation. This prevents us from even
attempting release from the endless cycle of births and deaths and ensures
our everlasting enslavement to matters mundane.
Even if we are able to differentiate between body and soul, there is yet
another insuperable hurdle that ensures our remaining bound to the shackles
of Karma - this is the secondary illusion that we are independent agents,
endowed with absolute autonomy. While we are actually little better than
puppets dancing on a chain, animated by the Cosmic Puppeteer, we imagine
ourselves to be our own masters, in full control of our destinies. We
realize little that we are, by nature, eternal slaves of the Lord and that
it is His sankalpam which makes it possible for us to even lift a little
finger. This illusion is known as "Svatantra Atma bhramam" and, along with
its twin brother "DEhAtma bhramam", forms a deadly duo defeating any efforts
at Liberation.
It is of these two impediments of "ahankAram" and "mamakAram" that Sri
Nammazhwar claims to have been a victim, prior to being blessed with the
wonderful wisdom of discernment and discrimination- "YAnE ennai ariayagilAdE
yAnE en tanadE endru irundEn".
Even if the Lord were to present Himself before us and claim us as His own,
the aforesaid delusions would make us turn our face away, as Sri Bhattar
portrays graphically in his muktakam, "tvam mE aham mE". When the Lord
declares, with all love and affection, "You are mine!? we rebel, steeped in
dEhAtma and svatantra Atma bhramam, and retort, " No! I am my own master".
This is what avidyA does to us.
2. Karma-The second roadblock on the path to the Promised Land is the
accumulated baggage of good and bad deeds that we have been committing over
innumerable births. While the Lord has been kind enough to endow us with a
physique for the purpose of endeavoring for emancipation, we, in our
ignorance, use it to acquire more shackles, getting deeper and deeper into
bondage instead of unraveling the constricting ropes of Karma. It is again
Sri Nammazhwar who describes graphically the benumbing bondage-
"thiNNam azhunda katti pala seivinai van kayittrAl
puNNai maraya varindu ennai pOra vaitthAi puramE"
By terming this Karma "van kayiru", Azhwar gives us a good idea of how
strong these shackles are and how difficult it is to rid oneself of them.
This is the "tadai Agi tokkiyalum oozhvinai" spoken of in the tanian to
Tiruvaimozhi.
3. VAsanA is the cumulative imprint that the innumerable deeds, good and
bad, leave upon the individual soul, the SamskAra that is generated due to
the unending stream of Karma.
4. Ruchi-The unshakeable VAsanA gives rise to Ruchi or the proclivity to act
in a particular fashion. A sin leads on to more of its ilk, resulting in
habitual offence. And such continual transgression of divine laws makes us
eternally toil in SamsAra, with little inclination to even to think about
liberation.
5. Prakriti Sambandham-This fifth impediment is perhaps the seed for all the
others listed above and refers to the association of the pure and
imperishable AtmA with the impure and decaying physical body, which in turn
gives rise to avidyA, Karma, VAsanA and Ruchi. It might also be said that it
is Karma which gives rise to Prakriti sambandham. However, both being
timeless and without a beginning or end, which gave to rise to which would
be a matter of debate, akin to the irresoluble argument about which came
first, the chicken or the egg.
It is this lethal group of adversaries that act as veritable landmines in
our path of progress and blow up the unwary traveler when he takes a wrong
step.
However, there is a root-cause of all the evils listed above, viz., the
Lord's anger ("Bhagavat nigraham"), caused by repetitive transgression of
His commandments. Emperuman's directives, formulated for our own Atma
kshEmam, are enshrined in the Shruti and the Smritis "Shruti: Smriti:
mamaiva Agya".
Wanton disregard of their provisions and willful disobedience of their
dictates naturally generates displeasure in the Lord. When He has endowed us
with discerning intellects to distinguish right from wrong and good from the
bad, supplemented this in-born wisdom with Shastras which serve as
guideposts whenever we are at life's cross roads, provided us with merciful
Acharyas to guide and enlighten - when He has done all this, if we still
insist on treading the perilous path to destruction, He is naturally
saddened by our waywardness and defiance, which in turn results in
displeasure. It is this divine displeasure that is the greatest hurdle to
our efforts at emancipation.
Swami Desikan lists no less than a dozen ill effects flowing from this
Bhagavat nigraham, which we shall see in the next installment.
DESIKAMRUTAM
SRIMAD RAHASYA TRAYA SARAM
BY SRI SADAGOPAN IYENGAR SWAMIN, SRIKARYAM OF
BOARD OF ADVISORY CONSULTANTS OF SDDS/ SRS
THE THREE TENETS-7
-------------------------------------------------
Swami Desikan continues with his exposition of the various
components of Sri Ramanuja's Gadya phrase, "SvAdhIna trividha
chEtana achEtana svarUpa sthithi pravritti bhEdam", ascribing to
Emperuman the overlordship of the three classes of sentient souls
and non-sentient objects, in all their states of existence and
activity, as also of their essential nature. Thus far, the nature of
the three types of souls, viz., the BaddhAs, the MuktAs and the
NityAs, the three types of objects, viz., Prakriti, KAlam and
Shuddha Sattvam, in their three facets, viz.essential nature,
existence and activity, have been considered.
Let us recap what Swami Desikan told us about the support for the
bound soul's body, in the waking state:-
When we come to "Pravritti" or activity engaged in by the human
body, we are told that the same is due to the support provided by
the Attributive Knowledge or Dharma Bhoota GnAnam, which is one of
the principal characteristics of the Atma (as distinct from its
essential nature or Svarupam). Thus when we walk, when we talk, when
we engage in innumerable endeavours to achieve various goals
in life, when we adopt appropriate strategies to ensure such
achievement, etc.,it is Dharma Bhoota GnAnam or Attributive
Knowledge, which supports us in all this. When we perform Bhakti or
Prapatti for reaching the Lord, it is this Attributive Knowledge
that makes this possible.
We thus see that while the essential nature of the Atma ("SvarUpam")
supports the body during sleep and similar states, in the waking
state, it is the Dharma Bhoota GnAnam, which extends such support to
the body.
Thus, similar to "SvarUpam" or essential nature, "Dharma BhUta
GnAnam" or Attributive Knowledge too is also a substance, as far as
individual souls are concerned. This being so, why doesn't Sri
Ramanuja mention this separately in the aforesaid phrase from the
Gadya? Swami Desikan tells us that since Attributive Knowledge has
been included as an attribute of the Soul, no separate mention has
been made of it.
What are the distinguishing traits of this Dharma BhUta GnAnam?
The first and foremost is that it is luminous by itself to the soul,
which possesses it, while revealing objects. For instance, when the
soul perceives a pen, it is this GnAnam which reveals the object to
the soul as a pen. Simultaneously, Dharma BhUta GnAnam reveals
itself too to the soul.
As far as the Lord and the NityAs are concerned, this Attributive
Knowledge is all pervasive (nitya vibhu) and eternal.
For the Bound Souls, as long as they are in the grip of SamsAra,
this Knowledge expands and contracts variously, depending upon their
Karma. Once they are liberated from their mortal coils, this
Attributive Knowledge reverts to its original nature of being
pervasive and serves them thus, thenceforth.
So far we have seen the differences in the nature of Dharma BhUta
GnAnam, depending on whether it belongs to a Bound Soul, Mukta,
Nitya or the Isvara.
Dealing next with the Pravritti or activity of this GnAnam, Swami
Desikan lists its functions thus-
1. It illuminates objects and makes them amenable to perception
by individual souls.
2. When the body makes an effort, Attributive knowledge directs
the body and the senses therein.
3. When the soul is in a state of bondage, Attributive
Knowledge undergoes expansion and contraction, as already pointed
out, due to Karma.
4. It undergoes experiences, which reveal objects as favourable
or unfavourable.
What exactly is the nature of Experience? It is the process of
feeling a particular object as agreeable or disagreeable,
pleasurable or otherwise. All objects, which form the bounties of
the Lord, are totally pleasurable and favourable to Him, to the
Nityas and the Muktas. However, to the BaddhAs or Bound souls
suffering in Samsara, objects afford pleasurable, painful or
indifferent experiences.
The type of experience derived from an object again depends upon the
person, the time of experience and the place. Thus, the same object
may afford pleasure to one person, while being extremely
disagreeable with another. While Sugar is extremely sweet and brings
a smile to a healthy child's face, to a diabetic, it is nothing less
than poison. The same object may afford pleasure to one at a
particular time and pain at another. Similarly, depending upon the
place too, objects may turn out to be agreeable or disagreeable.
A question arises here-how can the same object offer different
experiences to different people and to the same person at different
times and places? After all, the object is the same and does not
change from person to person or from place to place or from time to
time!
Swami Desikan clarifies that the essential nature of the object
doesn't change. All objects are inherently favourable only. It is
the Karma of the Bound Souls that makes the object agreeable or
disagreeable to the experiencing soul, as reward or retribution for
its good or bad deeds, as ordained by the Lord. It is due to the
Lord's ever-true will, that objects acquire agreeability or
disagreeability, depending upon the soul's baggage of Karma.
What are the qualifications that are present only in Bound Souls,
that make them eligible for and subject to experiencing the sweet
and bitter fruits of Karma?
These are two-fold-
1. The essential nature of the JIvAs, as being subject to the
will of another, Supreme Person.
2. Another and subsidiary reason is their engaging in sinful
activities, resulting in offences against the Lord.
Though the MuktAs and the NityAs too are subordinate souls, subject
to IsvarA's will, they do not have the second qualification of
sinning, making them ineligible for experiencing the fruits of
Karma. The Lord too, being the Supreme Ruler of all, is neither
subservient to another person, nor has any reason or occasion to
transgress the commands of a suprerior, and is totally ineligible to
be tainted by the stigma of Karma.
SRIMAD RAHASYA TRAYA SARAM
By Sri Sadagopa Iyengar Swamin (of Coimbatore)
?Srikaaryam? of the Board of Advisors of ?Sri Ranga Sri?
The Five Fundamentals-7
---------------------------------------------------------------------
We saw so far in considerable detail, the nature of ParamAtma and that of
the JeevAtmA, the two principal players in the Great Cosmic Drama. All
scriptures are unanimous that the ultimate goal of all human endeavors is to
be rid of the mortal shackles, which push us deeper and deeper into the
morass of SamsAra. And every informed human being does direct his effort
towards Liberation from the whirlpool of Karma. However, not everyone
succeeds in this Herculean endeavor, with success rate abysmally low in
comparison with the number of aspirants. What exactly could be the reason
for this propensity for failure in attempts at adhyAtmic liberation? What
precisely are the hurdles that stand in the way of the Pilgrim's Progress,
making him slip down two feet for every foot he climbs? We have heard that
good things always attract hurdles ("ShrEyAmsi bahu vighnAni"), but what are
the almost insuperable impediments that the path to Paradise is paved with?
These and similar questions are dealt with by Swami Desikan, under the
heading "PrApti VirOdhi".
Listing out the chief predators that lie in wait, ready to gobble up the
unassuming aspirant, Swami Desikan indicates five of them-
1. AvidyA-This consists of our overwhelming illusion of identity between our
imperishable AtmA, which is the moving spirit and our physical body, subject
to death and decay, otherwise known as "DEhAtma Bhramam?. When we are unable
to distinguish our real selves from the mortal coils that we inhabit, we
become unable to appreciate our essential nature as the Lord's own servants,
mistaking ourselves to be mere physical entities experiencing pleasure and
pain due to some arbitrary dispensation. This prevents us from even
attempting release from the endless cycle of births and deaths and ensures
our everlasting enslavement to matters mundane.
Even if we are able to differentiate between body and soul, there is yet
another insuperable hurdle that ensures our remaining bound to the shackles
of Karma - this is the secondary illusion that we are independent agents,
endowed with absolute autonomy. While we are actually little better than
puppets dancing on a chain, animated by the Cosmic Puppeteer, we imagine
ourselves to be our own masters, in full control of our destinies. We
realize little that we are, by nature, eternal slaves of the Lord and that
it is His sankalpam which makes it possible for us to even lift a little
finger. This illusion is known as "Svatantra Atma bhramam" and, along with
its twin brother "DEhAtma bhramam", forms a deadly duo defeating any efforts
at Liberation.
It is of these two impediments of "ahankAram" and "mamakAram" that Sri
Nammazhwar claims to have been a victim, prior to being blessed with the
wonderful wisdom of discernment and discrimination- "YAnE ennai ariayagilAdE
yAnE en tanadE endru irundEn".
Even if the Lord were to present Himself before us and claim us as His own,
the aforesaid delusions would make us turn our face away, as Sri Bhattar
portrays graphically in his muktakam, "tvam mE aham mE". When the Lord
declares, with all love and affection, "You are mine!? we rebel, steeped in
dEhAtma and svatantra Atma bhramam, and retort, " No! I am my own master".
This is what avidyA does to us.
2. Karma-The second roadblock on the path to the Promised Land is the
accumulated baggage of good and bad deeds that we have been committing over
innumerable births. While the Lord has been kind enough to endow us with a
physique for the purpose of endeavoring for emancipation, we, in our
ignorance, use it to acquire more shackles, getting deeper and deeper into
bondage instead of unraveling the constricting ropes of Karma. It is again
Sri Nammazhwar who describes graphically the benumbing bondage-
"thiNNam azhunda katti pala seivinai van kayittrAl
puNNai maraya varindu ennai pOra vaitthAi puramE"
By terming this Karma "van kayiru", Azhwar gives us a good idea of how
strong these shackles are and how difficult it is to rid oneself of them.
This is the "tadai Agi tokkiyalum oozhvinai" spoken of in the tanian to
Tiruvaimozhi.
3. VAsanA is the cumulative imprint that the innumerable deeds, good and
bad, leave upon the individual soul, the SamskAra that is generated due to
the unending stream of Karma.
4. Ruchi-The unshakeable VAsanA gives rise to Ruchi or the proclivity to act
in a particular fashion. A sin leads on to more of its ilk, resulting in
habitual offence. And such continual transgression of divine laws makes us
eternally toil in SamsAra, with little inclination to even to think about
liberation.
5. Prakriti Sambandham-This fifth impediment is perhaps the seed for all the
others listed above and refers to the association of the pure and
imperishable AtmA with the impure and decaying physical body, which in turn
gives rise to avidyA, Karma, VAsanA and Ruchi. It might also be said that it
is Karma which gives rise to Prakriti sambandham. However, both being
timeless and without a beginning or end, which gave to rise to which would
be a matter of debate, akin to the irresoluble argument about which came
first, the chicken or the egg.
It is this lethal group of adversaries that act as veritable landmines in
our path of progress and blow up the unwary traveler when he takes a wrong
step.
However, there is a root-cause of all the evils listed above, viz., the
Lord's anger ("Bhagavat nigraham"), caused by repetitive transgression of
His commandments. Emperuman's directives, formulated for our own Atma
kshEmam, are enshrined in the Shruti and the Smritis "Shruti: Smriti:
mamaiva Agya".
Wanton disregard of their provisions and willful disobedience of their
dictates naturally generates displeasure in the Lord. When He has endowed us
with discerning intellects to distinguish right from wrong and good from the
bad, supplemented this in-born wisdom with Shastras which serve as
guideposts whenever we are at life's cross roads, provided us with merciful
Acharyas to guide and enlighten - when He has done all this, if we still
insist on treading the perilous path to destruction, He is naturally
saddened by our waywardness and defiance, which in turn results in
displeasure. It is this divine displeasure that is the greatest hurdle to
our efforts at emancipation.
Swami Desikan lists no less than a dozen ill effects flowing from this
Bhagavat nigraham, which we shall see in the next installment.
DESIKAMRUTAM
SRIMAD RAHASYA TRAYA SARAM
BY SRI SADAGOPAN IYENGAR SWAMIN, SRIKARYAM OF
BOARD OF ADVISORY CONSULTANTS OF SDDS/ SRS
THE THREE TENETS-7
-------------------------------------------------
Swami Desikan continues with his exposition of the various
components of Sri Ramanuja's Gadya phrase, "SvAdhIna trividha
chEtana achEtana svarUpa sthithi pravritti bhEdam", ascribing to
Emperuman the overlordship of the three classes of sentient souls
and non-sentient objects, in all their states of existence and
activity, as also of their essential nature. Thus far, the nature of
the three types of souls, viz., the BaddhAs, the MuktAs and the
NityAs, the three types of objects, viz., Prakriti, KAlam and
Shuddha Sattvam, in their three facets, viz.essential nature,
existence and activity, have been considered.
Let us recap what Swami Desikan told us about the support for the
bound soul's body, in the waking state:-
When we come to "Pravritti" or activity engaged in by the human
body, we are told that the same is due to the support provided by
the Attributive Knowledge or Dharma Bhoota GnAnam, which is one of
the principal characteristics of the Atma (as distinct from its
essential nature or Svarupam). Thus when we walk, when we talk, when
we engage in innumerable endeavours to achieve various goals
in life, when we adopt appropriate strategies to ensure such
achievement, etc.,it is Dharma Bhoota GnAnam or Attributive
Knowledge, which supports us in all this. When we perform Bhakti or
Prapatti for reaching the Lord, it is this Attributive Knowledge
that makes this possible.
We thus see that while the essential nature of the Atma ("SvarUpam")
supports the body during sleep and similar states, in the waking
state, it is the Dharma Bhoota GnAnam, which extends such support to
the body.
Thus, similar to "SvarUpam" or essential nature, "Dharma BhUta
GnAnam" or Attributive Knowledge too is also a substance, as far as
individual souls are concerned. This being so, why doesn't Sri
Ramanuja mention this separately in the aforesaid phrase from the
Gadya? Swami Desikan tells us that since Attributive Knowledge has
been included as an attribute of the Soul, no separate mention has
been made of it.
What are the distinguishing traits of this Dharma BhUta GnAnam?
The first and foremost is that it is luminous by itself to the soul,
which possesses it, while revealing objects. For instance, when the
soul perceives a pen, it is this GnAnam which reveals the object to
the soul as a pen. Simultaneously, Dharma BhUta GnAnam reveals
itself too to the soul.
As far as the Lord and the NityAs are concerned, this Attributive
Knowledge is all pervasive (nitya vibhu) and eternal.
For the Bound Souls, as long as they are in the grip of SamsAra,
this Knowledge expands and contracts variously, depending upon their
Karma. Once they are liberated from their mortal coils, this
Attributive Knowledge reverts to its original nature of being
pervasive and serves them thus, thenceforth.
So far we have seen the differences in the nature of Dharma BhUta
GnAnam, depending on whether it belongs to a Bound Soul, Mukta,
Nitya or the Isvara.
Dealing next with the Pravritti or activity of this GnAnam, Swami
Desikan lists its functions thus-
1. It illuminates objects and makes them amenable to perception
by individual souls.
2. When the body makes an effort, Attributive knowledge directs
the body and the senses therein.
3. When the soul is in a state of bondage, Attributive
Knowledge undergoes expansion and contraction, as already pointed
out, due to Karma.
4. It undergoes experiences, which reveal objects as favourable
or unfavourable.
What exactly is the nature of Experience? It is the process of
feeling a particular object as agreeable or disagreeable,
pleasurable or otherwise. All objects, which form the bounties of
the Lord, are totally pleasurable and favourable to Him, to the
Nityas and the Muktas. However, to the BaddhAs or Bound souls
suffering in Samsara, objects afford pleasurable, painful or
indifferent experiences.
The type of experience derived from an object again depends upon the
person, the time of experience and the place. Thus, the same object
may afford pleasure to one person, while being extremely
disagreeable with another. While Sugar is extremely sweet and brings
a smile to a healthy child's face, to a diabetic, it is nothing less
than poison. The same object may afford pleasure to one at a
particular time and pain at another. Similarly, depending upon the
place too, objects may turn out to be agreeable or disagreeable.
A question arises here-how can the same object offer different
experiences to different people and to the same person at different
times and places? After all, the object is the same and does not
change from person to person or from place to place or from time to
time!
Swami Desikan clarifies that the essential nature of the object
doesn't change. All objects are inherently favourable only. It is
the Karma of the Bound Souls that makes the object agreeable or
disagreeable to the experiencing soul, as reward or retribution for
its good or bad deeds, as ordained by the Lord. It is due to the
Lord's ever-true will, that objects acquire agreeability or
disagreeability, depending upon the soul's baggage of Karma.
What are the qualifications that are present only in Bound Souls,
that make them eligible for and subject to experiencing the sweet
and bitter fruits of Karma?
These are two-fold-
1. The essential nature of the JIvAs, as being subject to the
will of another, Supreme Person.
2. Another and subsidiary reason is their engaging in sinful
activities, resulting in offences against the Lord.
Though the MuktAs and the NityAs too are subordinate souls, subject
to IsvarA's will, they do not have the second qualification of
sinning, making them ineligible for experiencing the fruits of
Karma. The Lord too, being the Supreme Ruler of all, is neither
subservient to another person, nor has any reason or occasion to
transgress the commands of a suprerior, and is totally ineligible to
be tainted by the stigma of Karma.
8
DESIKAMRUTHAM
SRIMAD RAHASYA TRAYA SARAM
By Sri Sadagopa Iyengar Swamin (of Coimbatore)
?Srikaaryam? of the Board of Advisors of ?Sri Ranga Sri?
-----------------------------------------------------------
The Five Fundamentals-8
We saw that the main factor preventing our liberation from the mundane
morass is the Lord's displeasure and consequent chastisement, occasioned by
our continual transgression of His dicta, expressed in the form the Shruti
and the Smrtis. Swami Desikan lists no less than 12 ways in which the
aforesaid factor contributes to our remaining strangers to Paramapadam and
Bhagavat PrApti. Depending upon our stage and status in the life cycle,
Bhagavan nigraham affects each of us in a different way, as detailed below.
Swami Desikan lists the ways in which we are affected by this and the
consequences flowing out of such influence.
1. This divine displeasure results in our association with perishable
matter, which is characterized by three attributes-Sattva, Rajas and Thamas.
While the first-mentioned guNa, in its purest form, is the fountainhead of
all good things, when mixed with the other two characteristics of Rajas and
Thamas, loses much of its potency. The latter two contribute to almost all
of our misdeeds. It is association with such matter or Prakriti that causes
contraction in the JeevatmA's natural wisdom and makes it unmindful of its
true nature and attributes.
2. From this association with Prakriti comes about the connection between
the soul and the physical body and sense organs, which are but modifications
of mundane matter. Thus results the eternal prison sentence passed on the
erring AtmA, ensuring its confinement within a renewable material goal,
bound inextricably by the unbreakable bonds of Karma-
"thiNNam azhunda katti pala seivinai van kayittrAl
puNNai maraya varindu ennai pOra vaitthAi puramE"
says Sri Nammazhwar, describing the travails of the incarcerated
Individual soul. This material body not only imprisons us but also
completely subjugates us, making us abject slaves of our senses, helplessly
toeing the line our body wants us to - "nee tanda Akkaiyin vazhi uzhalvEn"
Sri Satakopa tells the Lord, describing the pitiful state of the Atma
comprehensively conquered by the unbridled senses running riot.
3. In many cases, even if the senses do dominate, an exposure to the
innumerable Scriptural texts telling us of our original glory and the way to
regain the same, would provide relief from our misery. However, what if one
is born as an animal, a bird, a worm or as a non-sentient object, which have
absolutely no opportunity for scriptural enlightenment? Such births, in
which one can do nothing to redeem oneself, are another effect of the
Bhagavan nigraham.
4. Even if one is fortunate to attain a human janma, the aforesaid factor
causes confusion in the mind, due to the influence of atheists, agnostics,
heretics and those with a skewed perception of matters. Once a man comes
under the sway of such people, he can very well be given up for lost, for
such is the misleading but persuasive pressures they can exert. It is very
few who can boast of coming back to the right path, after meandering in the
maze set up by the aforesaid "BAhya" and "Kudrishti" influences. There is
but one Ramanuja who could shake off the teachings of YAdavaprakAsa, only
one VEdAnti (Nanjeeyar) who could give up a lifetime of allegiance to
Advaita. And it is only mahAns of the caliber of Sri Tirumazhisai Piran, who
can boast of having mastered Buddhist, Jain, Shaivite and other systems of
philosophy and been convinced that VisishtAdvaita and Sriman Narayana
Paratvam were the only tenets worth adherence to -Says he,
"SAkkiam kattrOm, SamaNam kattrOm, SankaranAr
Akkiya Agama nool ArindOm-bhagyattAl
SenkaN kariyAnai sErndOm yAm teedilamE
Engatku ariyadu ondru il"
For ordinary mortals like us, these persuasive systems of so-called
philosophy is extremely overwhelming. That we fall prey to them is again an
inexorable effect of the Lord's displeasure.
5. Even those who manage not to fall in the pervasive net of the aforesaid
faulty schools of thought, find themselves unable to resist the puerile but
plentiful pleasures that this world has to offer- "iympulan karudum
karutthuLE tirutthinEn manattai" says Sri Parakala.
And once they become slaves to such addictive and ephemeral delights, their
perceptions become perverted ("viparIta gnAnam"), which in turn prevents
them from appreciating the true nature of the Lord and His attributes
("Bhagavat svarUpa tirOdhAnakarIM") Delighting in these juvenile joys,
people think less and less of the endless bliss the Lord has to offer, since
the former act as an extremely effective smoke screen, hiding the truth
about the Paramatma and His glories and in fact creating totally false
impressions about the things that matter. It is this that Sri Nammazhwar
terms as "poy nindra gnAnamum pollA ozhukum"
6. And where does the addiction to these mundane delights lead us? To
continued violation of the Code of Conduct prescribed by the Lord, pushing
us deeper into trouble. Intent on wallowing in the mundane mire, much like
a buffalo delighting in its habitat of mud, slime and dirt, we too omit
deeds we ought to do and indulge in acts we ought not to ?
"akritya karaNam and kritya akaraNam".
"SemamE vENdi teevinai perukki, terivaimAr uruvamE maruvi"
is how Sri Parakala puts this state of affairs.
6. The first sin is always difficult to commit: one sin leads to another and
thereafter, we adapt to sinning as a way of life. The conscience within,
which is initially very vociferous in chiding us when we go wrong, becomes
more and more muted in its protest, with every successive transgression.
The Mahabharata says that misdeeds destroy one's reasoning intellect, and
bereft of the faculty of distinguishing right from wrong, one hops with
expertise and ease from one offence to another, till sinning appears to be
a natural thing, shorn of its original stigma-
"PApam pragyAm nAsayati kriyamANam puna: puna:
nasthta pragya: pApamEva puna: ArabhatE nara:"
This chain of sin naturally generates greater displeasure in the Lord's
heart, resulting in our being inextricably and interminably caught in the
vicious cycle of birth, old age, death and purgatorial residence, ad
nauseam.
7. In their anxiety to ensure an endless enjoyment of puerile pleasures and
attainment of petty baubles, people propitiate petty deities who are
themselves prisoners of Karma and incapable of bestowing any but the most
insignificant of boons ("PENilum varam tara midukkilAda dEvar"). This is
how the worship of demigods, bhootAs, pisAchAs etc. gains currency, though
they are little better than their votaries, as far as KArmic fetters are
concerned.
8. Inebriated with the trivial bounties obtained from such petty deities,
people consider themselves to have attained bliss, just as worms find
pleasure in dirt and filth.
9. There are some who miraculously escape the aforesaid path of
self-destruction and tread the exalted route of YOga. Even such people are
not proof from Bhagavan nigraham, which makes them employ the sophisticated
spiritual tool of Yoga in the worship of demigods like Indra, which can at
best bestow limited fruits.
Worse than this class of people are those who direct their Yoga towards
contemplation of non-sentient things (like the glorious words of the Shruti,
the faculties of speech and thought, Water or Atmosphere) as the Ultimate.
Practitioners of this type of Yoga do derive minor benefits like the ability
of unfettered movement anywhere. Satisfied with such things, they abandon
the actual goal of all Yoga, viz., relief from all suffering and attainment
of endless bliss. The types of UpAsanam mentioned here are to be found in
the context of Bhooma VidyA, described in the ChAndOgya Upanishad.
10. Considering the contemplation of one's own soul to be by far superior to
the aforesaid types of upAsanam, others engage in four types of upAsanam of
the JeevAtmA-
a) Meditation on the JeevAtmA, as accompanied by its shell of perishable
matter (Prakriti), considering the former as verily the Ultimate:
b) Meditation on the individual soul, along with its material attachments,
as an entity distinct and different from the Brahmam:
c) Contemplation of the pure soul, uncontaminated by matter, as the
Parabrahmam itself, and
d) Contemplation of the individual soul, in all its glory and shorn of its
mundane associations, as oneself (aham).
All these four types of meditation (known as "Prateeka upAsanAs) do yield
fruits (known as "Kaivalyam") vastly superior to those resulting from those
mentioned previously, but which are still nowhere near the indescribable
bliss that BrahmAnubhavam affords. Further, inferior as they are, these
upAsanAs, when their effect is exhausted, push the upAsaka down again to the
earth, to get entangled once more in the cruel web of SamsAra, destined to
be born and die endlessly.
11. Even if one rises well above the puerile pleasures afforded by the
aforesaid strategies and remains steadfast in one's quest for Liberation,
Bhagavan nigraham is inescapable. Realizing the lowliness of AtmAnubhavam as
detailed above, the wise man opts for the infinitely superior BrahmAnubhavam
or the blissful contemplation of the Paramapurusha.
This Bhagavat upAsanam is again of two types-
a) The PanchAgni VidyA, in which the emphasis of contemplation is again on
the JeevAtmA. However, the Jeeva is contemplated as one with the ParamAtmA
as the inner dweller.
b) The other type of BrahmOpAsanam is that in which the ParamAtmA is given
pride of place and is meditated upon as one who has this JeevA as His
sharIram.
Here, a few words about the PanchAgni VidyA, which is one of the MOksha
mArgAs finding place in the ChAndOgyOpanishad. This strategy for liberation,
which was originally the exclusive preserve of Kings, was later imparted to
a Brahmin named Goutama uddhalaka.
In this VidyA, five entities--Swarga, the Cloud, Earth, Man and Woman?have
been rerpresented as five fires. When a person of righteous conduct dies,
the subtle forms of his faculties are first sacrificed in the fire called
Swarga. After experiencing pleasures there with an appropriate physical
form, the subtle form reaches the fire represented by the Cloud. Through the
rain precipitated by the Cloud, this subtle form reaches the Earth and
enters grains like paddy and wheat. Eaten by Man, this subtle form is then
sacrificed in the fire represented by Woman. Acquiring a normal physical
form again due to the coming together of Man and Woman, it stays in the
woman's womb for 10 months, is born into this world and undergoes the
aforesaid process again. One who understands this and worships the
Paramapurusha with devotion, reaches Paramapadam through the arcchirAdi
mArgam.
Those who practice munificence and philosophy with an eye on the merits that
would accrue reach the Svarga lOka through the PitruyANa or the path of the
forefathers and attain delectable sharIrAs like that of the Moon. After
exhausting the merits acquired earlier, they return to the earth through the
Atmosphere, Smoke, Cloud, Rain and Crops. These crops are then consumed by
Man and result in progeny when they reach the Woman. Thereafter, depending
upon the accumulated Karma, good, bad or ugly and high/low births result.
There are however some accursed souls who, due to their repertoire of
unalloyed misdeeds, traverse neither of the paths (arcchirAdi mArga or the
Dhooma mArga) and remain in this world, being born time and again as lowly
worms, mosquitoes etc. This, then, is the PanchAgni VidyA.
Coming back to the upAsaka, one would think that having come this far on the
uphill path and almost reached the crest of BrahmOpAsanam (contemplation of
the Ultimate); with the unfailing strategy of Bhakti YOga, the upAsaka would
be proof to any further pitfalls. Alas, no, says Swami Desikan.
Since the PanchAgni vidyA leads first to the lesser but infinitely
captivating pleasure of AtmAnubhavam, many get satisfied and prefer to
remain at the lower level of bliss itself, forsaking the highest of
pleasures resulting from attaining the Lord. And by the time they realize
their folly, eons would have passed, resulting in that much delay in
attaining he Ultimate.
Similar ephemeral delights in the form of attainment of ashta siddhIs
(aNimA, maNimA, gharimA, laghimA,vasitvam, aishvaryam, PrApti etc.) ensnare
the upAsaka. Other upAsakAs, especially those who take recourse to the
"Madhu VidyA", get diverted with the attainment of exalted posts like those
of the eight Vasus, which again delays the journey to the gates of Paradise.
Yet others get ensnared by the attainment of distinguished posts in the
pantheon of demigods like BrahmA, enjoying bliss which the Upanishad
describes as "sa Eka: PrajApatE: Ananda:? The trappings of the delegated
power of Creation and the attendant importance are so inebriating that those
caught in this mode wake up only late to the reality of their having stopped
far short of the desired goal of Paramapadam and thereafter rue the loss of
precious millions of years.
To those who wonder about the "Madhu VidyA" mentioned above, here is a brief
explanation from the ChAndOyOpanishad, which depicts the Sun as a beehive,
secreting nectar (representing the fruits of sacrifices prescribed in the
VEdAs, itihAsAs and PurANAs) from all the four sides and the top. Five types
of deities-- the Vasus, RudrAs, AdityAs, Maruths and the SadhyAs?imbibe this
nectar from each of the five directions. One who contemplates the ParamAtmA
as the Inner Dweller or antaryAmi of the entire contingent (consisting of
the Sun and the other dEvatAs), experiences bliss equal to theirs and
ultimately reaches Paramapadam in due course. This is the Madhu VidyA.
There are thus umpteen ways in which the Lord's displeasure makes us get
diverted from the principal goal of attaining Him, distracting us with
pleasures, which, in themselves, are delectable but are petty and puerile,
when compared to the Eternal Bliss that Bhagavat anubhavam can afford us.
How ironical would it be, if, when the date for his coronation is at hand,
bringing with it the exalted pleasures of royalty, the Prince develops an
infatuation for the chamber maid! Whither the lofty delights of royalty and
whither those afforded by the lowly servant! It is thus that we get
distracted from the pursuit of the Ultimate in all pleasures.
DESIKAMRUTAM
SRIMAD RAHASYA TRAYA SARAM
The Three Tenets--8
(BY SRI SADAGOPAN IYENGAR SWAMIN)
(SRIKARYAM SWAMI OF BOARD OF ADVISORY CONSULTANTS OF SDDS/SRS
----------------------------------------------------------------------
Swami Desikan deals next with the three types of Non-Sentient things or
Trividha achEtanam.
What is the definition of a Non-sentient object?
Something, which cannot possess knowledge, is achEtanam. Would it not
suffice if we say that it is the characteristic of being without knowledge?
No, for, even some human beings lack knowledge, at times?however, they do
not become non-sentient on that score. achEtanam is that which can never
possess knowledge, not being equipped to be a receptacle for the same.
Another attribute of an object is that it is capable of being known or
apprehended only by others and not by itself. A pot, for instance, does not
know itself to be a pot, but its form and nature are evident to every one
else who sees it. This characteristic is known as ?ParAktvam?, being the
opposite of ?Pratyaktvam?, which refers to being evident to oneself. While
all sentient beings are endowed with ?Pratyaktvam? (and are evident both to
themselves and others), non-sentient objects have ONLY ?ParAktvam?. Thus,
while Devadatta knows himself to be such a person and others too know him as
such, a pot is known to be one, not by itself but only by other beings.
This, in turn, means that in respect of objects, their apprehension is not
to themselves or for their own benefit.
Since these two characteristics, viz., not being evident to itself and of
not being of use to itself, are applicable to Dharma Bhoota GnAnam or
Attributive Knowledge, the same is also considered Non-sentient.
To recap, Non-sentient objects are of three types, viz.
1) Prakriti or Matter
2) KAlam or Time and
3) Suddha Satvam, the stuff of which Sri Vaikunttam and the Lord?s own
shareeram are composed.
Of these three, Prakriti and Time are non-sentient or Jadam and are not
evident to themselves.
Regarding the third component, Suddha Satvam, there is a difference of
opinion. Some consider Suddha Satvam too to be a Jadam, since it is not
evident to itself, like the other two classes of objects mentioned above.
However, there are quite a few scriptural references, especially in the
PAncharAtra, which establish that Suddha Satvam is indeed evident to itself,
being endowed with knowledge and bliss (?GnAna Ananda mayA lOkA :?). Thus,
it would be wrong to term the Lord?s Eternal Bounty or Nitya Vibhooti as
Jadam, since Suddha Satvam is considered luminous by itself.
If Suddha Satvam is indeed luminous, why are we mortals unable to see the
same? We are able to learn about it only through the Scripture and not
through our own faculties of sight or hearing. By the token of not being
evident to us, can we categorize Suddha Satvam as Jadam?
We have seen that the Jeevatma?s essential nature, SvarUpam and its
Attributive Knowledge, Dharma Bhoota GnAnam, are both luminous by
themselves. However, the SvarUpam is luminous to itself, but not to other
souls. Others can comprehend this SvarUpam only through their own
Attributive Knowledge.
Similarly, Attributive Knowledge, though evident to the Jeevatma, is not
luminous to others.
These are thus instances of items being luminous, but only in a limited
sense, being evident to some and not to others. Similarly, Swami Desikan
concludes, there is nothing strange in Suddha Satvam being luminous and
evident only to Emperuman and the Nitya Suris, but not to mortals.
Since we are told that the Lord apprehends everything through His
all-pervasive Attributive Knowledge, how can we simultaneously agree that
Suddha Satvam is self-luminous and makes itself self-evident to Emperuman?
(In other words, if it is the Lord?s Dharma Bhoota GnAnam which enables Him
to perceive Suddha Satvam, how can the latter be self-luminous?)
To this query, Swami Desikan answers?though the Lord?s own divine form, as
all other things, is perceived by Him through His Attributive Wisdom,
opinion is unanimous that His form is indeed self-luminous. Similarly, there
should be no difficulty in agreeing that Suddha Satvam too is self-luminous,
despite being perceived by the Dharma Bhoota Gnanam of the Lord and the
permanent inhabitants of Sri Vaikunttam.
Having dealt with the essential nature or SvarUpam of the three types of the
non-sentient, Swami Desikan tells us that their activity or Pravritti is
their continuous change and modification, in tune with the Lord?s divine
will.
Coming back to the first in the non-sentient category, viz., Prakriti or
Matter, we are told that it possesses three basic qualities?
1. Sattvam,
2. Rajas and
3. Tamas.
These are respectively responsible for Creation, Existence and Destruction.
Matter undergoes constant change and modification, changing from one form to
another. When the three qualities of Sattvam, Rajas and Tamas are equal in
proportion and evenly balanced, there is dissolution or MahAPralayam. When
these three are uneven, what results is Creation and Continued Existence
(Srishti and Stitthi). It is this Matter, which transforms itself into the
various components like Mahat, ahankAram, etc.
The portion of Matter which is modified and that which is not, have been
categorized by ShaAtras into twenty-four types.
These are?
Basic Matter,
Mahat
ahankAram
Five TanmAtrams (Sabda TanmAtram, Sparsa TanmAtram, Roopa TanmAtram, Rasa
TanmAtram and Gandha TanmAtram
Five Elements (Earth, Fire, Water, AkAsam and Air) and
Eleven senses (Five Senses of Knowledge, Five more of Action and the Mind).
Each of these twenty-four items has its own Deity. For us, who are not
interested in ephemeral fruits and pleasures, an overall knowledge of these
items is required for distinguishing the Soul from them.
These 24 concepts should be understood as the various weapons and adornments
of the Lord, which Swami Desikan lists in a paasuram.
The priceless gem, Koustubham, which adorns the Lord?s broad chest, is the
Jeevaatma or individual soul.
Prakriti or Matter is the beautiful mole, Sri Vatsam, which too is present
on Emperuman?s chest.
Mahat forms His Mace or Gadaa, the KoumOdakI.
Knowledge and Ignorance form Emperuman?s scintillating sword Nandakam and
its scabbard respectively.
ahankAram, the Saatvic type, forms the Lord?s bow SArngam, while that of the
TAmasic type constitutes His Conch, PAnchajanyam. Swami Desikan confirms
this in the ShOdasa Ayudha Stotram?
?Yam SAtvikam ahankAram Amananti akshya sAyakam
avyAt va: Chakra roopasya tat dhanu: SArnga dhanvana:?
The Mind represents the Lord?s Divine Discus, Sudarsanam.
The Ten senses or IndiryAs form the sharp arrows in the Lord?s quiver.
The Five TanmAtrams and Five Elements represent the VanamAlA VijayantI,
which sprawls beautifully across the Lord?s chest.
Thus these twenty-four items are to be meditated upon by the aspirant for
Liberation, as forming the Lord?s various weapons and ornaments.
SRIMAD RAHASYA TRAYA SARAM
By Sri Sadagopa Iyengar Swamin (of Coimbatore)
?Srikaaryam? of the Board of Advisors of ?Sri Ranga Sri?
-----------------------------------------------------------
The Five Fundamentals-8
We saw that the main factor preventing our liberation from the mundane
morass is the Lord's displeasure and consequent chastisement, occasioned by
our continual transgression of His dicta, expressed in the form the Shruti
and the Smrtis. Swami Desikan lists no less than 12 ways in which the
aforesaid factor contributes to our remaining strangers to Paramapadam and
Bhagavat PrApti. Depending upon our stage and status in the life cycle,
Bhagavan nigraham affects each of us in a different way, as detailed below.
Swami Desikan lists the ways in which we are affected by this and the
consequences flowing out of such influence.
1. This divine displeasure results in our association with perishable
matter, which is characterized by three attributes-Sattva, Rajas and Thamas.
While the first-mentioned guNa, in its purest form, is the fountainhead of
all good things, when mixed with the other two characteristics of Rajas and
Thamas, loses much of its potency. The latter two contribute to almost all
of our misdeeds. It is association with such matter or Prakriti that causes
contraction in the JeevatmA's natural wisdom and makes it unmindful of its
true nature and attributes.
2. From this association with Prakriti comes about the connection between
the soul and the physical body and sense organs, which are but modifications
of mundane matter. Thus results the eternal prison sentence passed on the
erring AtmA, ensuring its confinement within a renewable material goal,
bound inextricably by the unbreakable bonds of Karma-
"thiNNam azhunda katti pala seivinai van kayittrAl
puNNai maraya varindu ennai pOra vaitthAi puramE"
says Sri Nammazhwar, describing the travails of the incarcerated
Individual soul. This material body not only imprisons us but also
completely subjugates us, making us abject slaves of our senses, helplessly
toeing the line our body wants us to - "nee tanda Akkaiyin vazhi uzhalvEn"
Sri Satakopa tells the Lord, describing the pitiful state of the Atma
comprehensively conquered by the unbridled senses running riot.
3. In many cases, even if the senses do dominate, an exposure to the
innumerable Scriptural texts telling us of our original glory and the way to
regain the same, would provide relief from our misery. However, what if one
is born as an animal, a bird, a worm or as a non-sentient object, which have
absolutely no opportunity for scriptural enlightenment? Such births, in
which one can do nothing to redeem oneself, are another effect of the
Bhagavan nigraham.
4. Even if one is fortunate to attain a human janma, the aforesaid factor
causes confusion in the mind, due to the influence of atheists, agnostics,
heretics and those with a skewed perception of matters. Once a man comes
under the sway of such people, he can very well be given up for lost, for
such is the misleading but persuasive pressures they can exert. It is very
few who can boast of coming back to the right path, after meandering in the
maze set up by the aforesaid "BAhya" and "Kudrishti" influences. There is
but one Ramanuja who could shake off the teachings of YAdavaprakAsa, only
one VEdAnti (Nanjeeyar) who could give up a lifetime of allegiance to
Advaita. And it is only mahAns of the caliber of Sri Tirumazhisai Piran, who
can boast of having mastered Buddhist, Jain, Shaivite and other systems of
philosophy and been convinced that VisishtAdvaita and Sriman Narayana
Paratvam were the only tenets worth adherence to -Says he,
"SAkkiam kattrOm, SamaNam kattrOm, SankaranAr
Akkiya Agama nool ArindOm-bhagyattAl
SenkaN kariyAnai sErndOm yAm teedilamE
Engatku ariyadu ondru il"
For ordinary mortals like us, these persuasive systems of so-called
philosophy is extremely overwhelming. That we fall prey to them is again an
inexorable effect of the Lord's displeasure.
5. Even those who manage not to fall in the pervasive net of the aforesaid
faulty schools of thought, find themselves unable to resist the puerile but
plentiful pleasures that this world has to offer- "iympulan karudum
karutthuLE tirutthinEn manattai" says Sri Parakala.
And once they become slaves to such addictive and ephemeral delights, their
perceptions become perverted ("viparIta gnAnam"), which in turn prevents
them from appreciating the true nature of the Lord and His attributes
("Bhagavat svarUpa tirOdhAnakarIM") Delighting in these juvenile joys,
people think less and less of the endless bliss the Lord has to offer, since
the former act as an extremely effective smoke screen, hiding the truth
about the Paramatma and His glories and in fact creating totally false
impressions about the things that matter. It is this that Sri Nammazhwar
terms as "poy nindra gnAnamum pollA ozhukum"
6. And where does the addiction to these mundane delights lead us? To
continued violation of the Code of Conduct prescribed by the Lord, pushing
us deeper into trouble. Intent on wallowing in the mundane mire, much like
a buffalo delighting in its habitat of mud, slime and dirt, we too omit
deeds we ought to do and indulge in acts we ought not to ?
"akritya karaNam and kritya akaraNam".
"SemamE vENdi teevinai perukki, terivaimAr uruvamE maruvi"
is how Sri Parakala puts this state of affairs.
6. The first sin is always difficult to commit: one sin leads to another and
thereafter, we adapt to sinning as a way of life. The conscience within,
which is initially very vociferous in chiding us when we go wrong, becomes
more and more muted in its protest, with every successive transgression.
The Mahabharata says that misdeeds destroy one's reasoning intellect, and
bereft of the faculty of distinguishing right from wrong, one hops with
expertise and ease from one offence to another, till sinning appears to be
a natural thing, shorn of its original stigma-
"PApam pragyAm nAsayati kriyamANam puna: puna:
nasthta pragya: pApamEva puna: ArabhatE nara:"
This chain of sin naturally generates greater displeasure in the Lord's
heart, resulting in our being inextricably and interminably caught in the
vicious cycle of birth, old age, death and purgatorial residence, ad
nauseam.
7. In their anxiety to ensure an endless enjoyment of puerile pleasures and
attainment of petty baubles, people propitiate petty deities who are
themselves prisoners of Karma and incapable of bestowing any but the most
insignificant of boons ("PENilum varam tara midukkilAda dEvar"). This is
how the worship of demigods, bhootAs, pisAchAs etc. gains currency, though
they are little better than their votaries, as far as KArmic fetters are
concerned.
8. Inebriated with the trivial bounties obtained from such petty deities,
people consider themselves to have attained bliss, just as worms find
pleasure in dirt and filth.
9. There are some who miraculously escape the aforesaid path of
self-destruction and tread the exalted route of YOga. Even such people are
not proof from Bhagavan nigraham, which makes them employ the sophisticated
spiritual tool of Yoga in the worship of demigods like Indra, which can at
best bestow limited fruits.
Worse than this class of people are those who direct their Yoga towards
contemplation of non-sentient things (like the glorious words of the Shruti,
the faculties of speech and thought, Water or Atmosphere) as the Ultimate.
Practitioners of this type of Yoga do derive minor benefits like the ability
of unfettered movement anywhere. Satisfied with such things, they abandon
the actual goal of all Yoga, viz., relief from all suffering and attainment
of endless bliss. The types of UpAsanam mentioned here are to be found in
the context of Bhooma VidyA, described in the ChAndOgya Upanishad.
10. Considering the contemplation of one's own soul to be by far superior to
the aforesaid types of upAsanam, others engage in four types of upAsanam of
the JeevAtmA-
a) Meditation on the JeevAtmA, as accompanied by its shell of perishable
matter (Prakriti), considering the former as verily the Ultimate:
b) Meditation on the individual soul, along with its material attachments,
as an entity distinct and different from the Brahmam:
c) Contemplation of the pure soul, uncontaminated by matter, as the
Parabrahmam itself, and
d) Contemplation of the individual soul, in all its glory and shorn of its
mundane associations, as oneself (aham).
All these four types of meditation (known as "Prateeka upAsanAs) do yield
fruits (known as "Kaivalyam") vastly superior to those resulting from those
mentioned previously, but which are still nowhere near the indescribable
bliss that BrahmAnubhavam affords. Further, inferior as they are, these
upAsanAs, when their effect is exhausted, push the upAsaka down again to the
earth, to get entangled once more in the cruel web of SamsAra, destined to
be born and die endlessly.
11. Even if one rises well above the puerile pleasures afforded by the
aforesaid strategies and remains steadfast in one's quest for Liberation,
Bhagavan nigraham is inescapable. Realizing the lowliness of AtmAnubhavam as
detailed above, the wise man opts for the infinitely superior BrahmAnubhavam
or the blissful contemplation of the Paramapurusha.
This Bhagavat upAsanam is again of two types-
a) The PanchAgni VidyA, in which the emphasis of contemplation is again on
the JeevAtmA. However, the Jeeva is contemplated as one with the ParamAtmA
as the inner dweller.
b) The other type of BrahmOpAsanam is that in which the ParamAtmA is given
pride of place and is meditated upon as one who has this JeevA as His
sharIram.
Here, a few words about the PanchAgni VidyA, which is one of the MOksha
mArgAs finding place in the ChAndOgyOpanishad. This strategy for liberation,
which was originally the exclusive preserve of Kings, was later imparted to
a Brahmin named Goutama uddhalaka.
In this VidyA, five entities--Swarga, the Cloud, Earth, Man and Woman?have
been rerpresented as five fires. When a person of righteous conduct dies,
the subtle forms of his faculties are first sacrificed in the fire called
Swarga. After experiencing pleasures there with an appropriate physical
form, the subtle form reaches the fire represented by the Cloud. Through the
rain precipitated by the Cloud, this subtle form reaches the Earth and
enters grains like paddy and wheat. Eaten by Man, this subtle form is then
sacrificed in the fire represented by Woman. Acquiring a normal physical
form again due to the coming together of Man and Woman, it stays in the
woman's womb for 10 months, is born into this world and undergoes the
aforesaid process again. One who understands this and worships the
Paramapurusha with devotion, reaches Paramapadam through the arcchirAdi
mArgam.
Those who practice munificence and philosophy with an eye on the merits that
would accrue reach the Svarga lOka through the PitruyANa or the path of the
forefathers and attain delectable sharIrAs like that of the Moon. After
exhausting the merits acquired earlier, they return to the earth through the
Atmosphere, Smoke, Cloud, Rain and Crops. These crops are then consumed by
Man and result in progeny when they reach the Woman. Thereafter, depending
upon the accumulated Karma, good, bad or ugly and high/low births result.
There are however some accursed souls who, due to their repertoire of
unalloyed misdeeds, traverse neither of the paths (arcchirAdi mArga or the
Dhooma mArga) and remain in this world, being born time and again as lowly
worms, mosquitoes etc. This, then, is the PanchAgni VidyA.
Coming back to the upAsaka, one would think that having come this far on the
uphill path and almost reached the crest of BrahmOpAsanam (contemplation of
the Ultimate); with the unfailing strategy of Bhakti YOga, the upAsaka would
be proof to any further pitfalls. Alas, no, says Swami Desikan.
Since the PanchAgni vidyA leads first to the lesser but infinitely
captivating pleasure of AtmAnubhavam, many get satisfied and prefer to
remain at the lower level of bliss itself, forsaking the highest of
pleasures resulting from attaining the Lord. And by the time they realize
their folly, eons would have passed, resulting in that much delay in
attaining he Ultimate.
Similar ephemeral delights in the form of attainment of ashta siddhIs
(aNimA, maNimA, gharimA, laghimA,vasitvam, aishvaryam, PrApti etc.) ensnare
the upAsaka. Other upAsakAs, especially those who take recourse to the
"Madhu VidyA", get diverted with the attainment of exalted posts like those
of the eight Vasus, which again delays the journey to the gates of Paradise.
Yet others get ensnared by the attainment of distinguished posts in the
pantheon of demigods like BrahmA, enjoying bliss which the Upanishad
describes as "sa Eka: PrajApatE: Ananda:? The trappings of the delegated
power of Creation and the attendant importance are so inebriating that those
caught in this mode wake up only late to the reality of their having stopped
far short of the desired goal of Paramapadam and thereafter rue the loss of
precious millions of years.
To those who wonder about the "Madhu VidyA" mentioned above, here is a brief
explanation from the ChAndOyOpanishad, which depicts the Sun as a beehive,
secreting nectar (representing the fruits of sacrifices prescribed in the
VEdAs, itihAsAs and PurANAs) from all the four sides and the top. Five types
of deities-- the Vasus, RudrAs, AdityAs, Maruths and the SadhyAs?imbibe this
nectar from each of the five directions. One who contemplates the ParamAtmA
as the Inner Dweller or antaryAmi of the entire contingent (consisting of
the Sun and the other dEvatAs), experiences bliss equal to theirs and
ultimately reaches Paramapadam in due course. This is the Madhu VidyA.
There are thus umpteen ways in which the Lord's displeasure makes us get
diverted from the principal goal of attaining Him, distracting us with
pleasures, which, in themselves, are delectable but are petty and puerile,
when compared to the Eternal Bliss that Bhagavat anubhavam can afford us.
How ironical would it be, if, when the date for his coronation is at hand,
bringing with it the exalted pleasures of royalty, the Prince develops an
infatuation for the chamber maid! Whither the lofty delights of royalty and
whither those afforded by the lowly servant! It is thus that we get
distracted from the pursuit of the Ultimate in all pleasures.
DESIKAMRUTAM
SRIMAD RAHASYA TRAYA SARAM
The Three Tenets--8
(BY SRI SADAGOPAN IYENGAR SWAMIN)
(SRIKARYAM SWAMI OF BOARD OF ADVISORY CONSULTANTS OF SDDS/SRS
----------------------------------------------------------------------
Swami Desikan deals next with the three types of Non-Sentient things or
Trividha achEtanam.
What is the definition of a Non-sentient object?
Something, which cannot possess knowledge, is achEtanam. Would it not
suffice if we say that it is the characteristic of being without knowledge?
No, for, even some human beings lack knowledge, at times?however, they do
not become non-sentient on that score. achEtanam is that which can never
possess knowledge, not being equipped to be a receptacle for the same.
Another attribute of an object is that it is capable of being known or
apprehended only by others and not by itself. A pot, for instance, does not
know itself to be a pot, but its form and nature are evident to every one
else who sees it. This characteristic is known as ?ParAktvam?, being the
opposite of ?Pratyaktvam?, which refers to being evident to oneself. While
all sentient beings are endowed with ?Pratyaktvam? (and are evident both to
themselves and others), non-sentient objects have ONLY ?ParAktvam?. Thus,
while Devadatta knows himself to be such a person and others too know him as
such, a pot is known to be one, not by itself but only by other beings.
This, in turn, means that in respect of objects, their apprehension is not
to themselves or for their own benefit.
Since these two characteristics, viz., not being evident to itself and of
not being of use to itself, are applicable to Dharma Bhoota GnAnam or
Attributive Knowledge, the same is also considered Non-sentient.
To recap, Non-sentient objects are of three types, viz.
1) Prakriti or Matter
2) KAlam or Time and
3) Suddha Satvam, the stuff of which Sri Vaikunttam and the Lord?s own
shareeram are composed.
Of these three, Prakriti and Time are non-sentient or Jadam and are not
evident to themselves.
Regarding the third component, Suddha Satvam, there is a difference of
opinion. Some consider Suddha Satvam too to be a Jadam, since it is not
evident to itself, like the other two classes of objects mentioned above.
However, there are quite a few scriptural references, especially in the
PAncharAtra, which establish that Suddha Satvam is indeed evident to itself,
being endowed with knowledge and bliss (?GnAna Ananda mayA lOkA :?). Thus,
it would be wrong to term the Lord?s Eternal Bounty or Nitya Vibhooti as
Jadam, since Suddha Satvam is considered luminous by itself.
If Suddha Satvam is indeed luminous, why are we mortals unable to see the
same? We are able to learn about it only through the Scripture and not
through our own faculties of sight or hearing. By the token of not being
evident to us, can we categorize Suddha Satvam as Jadam?
We have seen that the Jeevatma?s essential nature, SvarUpam and its
Attributive Knowledge, Dharma Bhoota GnAnam, are both luminous by
themselves. However, the SvarUpam is luminous to itself, but not to other
souls. Others can comprehend this SvarUpam only through their own
Attributive Knowledge.
Similarly, Attributive Knowledge, though evident to the Jeevatma, is not
luminous to others.
These are thus instances of items being luminous, but only in a limited
sense, being evident to some and not to others. Similarly, Swami Desikan
concludes, there is nothing strange in Suddha Satvam being luminous and
evident only to Emperuman and the Nitya Suris, but not to mortals.
Since we are told that the Lord apprehends everything through His
all-pervasive Attributive Knowledge, how can we simultaneously agree that
Suddha Satvam is self-luminous and makes itself self-evident to Emperuman?
(In other words, if it is the Lord?s Dharma Bhoota GnAnam which enables Him
to perceive Suddha Satvam, how can the latter be self-luminous?)
To this query, Swami Desikan answers?though the Lord?s own divine form, as
all other things, is perceived by Him through His Attributive Wisdom,
opinion is unanimous that His form is indeed self-luminous. Similarly, there
should be no difficulty in agreeing that Suddha Satvam too is self-luminous,
despite being perceived by the Dharma Bhoota Gnanam of the Lord and the
permanent inhabitants of Sri Vaikunttam.
Having dealt with the essential nature or SvarUpam of the three types of the
non-sentient, Swami Desikan tells us that their activity or Pravritti is
their continuous change and modification, in tune with the Lord?s divine
will.
Coming back to the first in the non-sentient category, viz., Prakriti or
Matter, we are told that it possesses three basic qualities?
1. Sattvam,
2. Rajas and
3. Tamas.
These are respectively responsible for Creation, Existence and Destruction.
Matter undergoes constant change and modification, changing from one form to
another. When the three qualities of Sattvam, Rajas and Tamas are equal in
proportion and evenly balanced, there is dissolution or MahAPralayam. When
these three are uneven, what results is Creation and Continued Existence
(Srishti and Stitthi). It is this Matter, which transforms itself into the
various components like Mahat, ahankAram, etc.
The portion of Matter which is modified and that which is not, have been
categorized by ShaAtras into twenty-four types.
These are?
Basic Matter,
Mahat
ahankAram
Five TanmAtrams (Sabda TanmAtram, Sparsa TanmAtram, Roopa TanmAtram, Rasa
TanmAtram and Gandha TanmAtram
Five Elements (Earth, Fire, Water, AkAsam and Air) and
Eleven senses (Five Senses of Knowledge, Five more of Action and the Mind).
Each of these twenty-four items has its own Deity. For us, who are not
interested in ephemeral fruits and pleasures, an overall knowledge of these
items is required for distinguishing the Soul from them.
These 24 concepts should be understood as the various weapons and adornments
of the Lord, which Swami Desikan lists in a paasuram.
The priceless gem, Koustubham, which adorns the Lord?s broad chest, is the
Jeevaatma or individual soul.
Prakriti or Matter is the beautiful mole, Sri Vatsam, which too is present
on Emperuman?s chest.
Mahat forms His Mace or Gadaa, the KoumOdakI.
Knowledge and Ignorance form Emperuman?s scintillating sword Nandakam and
its scabbard respectively.
ahankAram, the Saatvic type, forms the Lord?s bow SArngam, while that of the
TAmasic type constitutes His Conch, PAnchajanyam. Swami Desikan confirms
this in the ShOdasa Ayudha Stotram?
?Yam SAtvikam ahankAram Amananti akshya sAyakam
avyAt va: Chakra roopasya tat dhanu: SArnga dhanvana:?
The Mind represents the Lord?s Divine Discus, Sudarsanam.
The Ten senses or IndiryAs form the sharp arrows in the Lord?s quiver.
The Five TanmAtrams and Five Elements represent the VanamAlA VijayantI,
which sprawls beautifully across the Lord?s chest.
Thus these twenty-four items are to be meditated upon by the aspirant for
Liberation, as forming the Lord?s various weapons and ornaments.
9
DESIKAMRUTHAM
SRIMAD RAHASYA TRAYA SARAM
The Five Fundamentals-9
By Sri Sadagopa Iyengar Swamin (of Coimbatore)
?Srikaaryam? of the Board of Advisors of ?Sri Ranga Sri?
--------------------------------------------------------------------------
The Five Fundamentals-9
The twelve ways, in which the Lord's displeasure and consequent
disenchantment turn us away from our coveted goal of liberation, were
enumerated so far. Swami Desikan tells us that in undertaking the great leap
to Liberation across the gaping crater of SamsAra, unless we clear the
distance with our jump, it hardly matters whether we fall at the first foot
across or at the last. How true-when we undertake an expedition to climb
Mount Everest, does it matter whether we give up at the first five hundred
meters of the trek or at the final lap just before the summit? Both are
deemed to be failure. Thus, as far attainment of the ultimate goal of
Paramapadam is concerned, there is little difference between a person who
hardly makes any effort for emancipation and one who slips up in the final
stages of the effort, as, in both cases, the Jiva's avowed objective of
transcending this Samsara remains a distant dream.
Anticipating the learner's doubt, Swami Desikan hastens to offer a
clarification here. Would it be correct to say that the Lord's displeasure
extends even to the extent of our efforts to reach Him, merely by token of
our temporary failures to cross this sea of Samsara? If this were to be so,
what about the Gita dictum that for those who practice Karma Yoga, the
effort would never perish, nor would be in vain? The Lord does lay down
clearly that for one who adopts the difficult and thorn-filled path of Karma
Yoga, even if the effort is interrupted due to expiry of a life time or
other reasons, the endeavors put in would indeed stand steadfast like stone,
without being wasted away. The interruption does delay the ETA (Estimated
Time of Arrival) of the flight across the ocean of Samsara, but doesn't
invalidate the ticket nor necessitate re-traversing the part of the
journey already completed.
?True?, says Swami Desikan.However, there is no guarantee of early
completion of the interrupted voyage to the Promised Land-it could be
delayed as much as by even a Yuga (approximately 14,40,000 human years), a
Manvantara (comprised of 284 such Yugas) or even a Kalpam (consisting of 14
such Manvantaras), or several such Kalpas. While it is indeed certain that
the destination would be reached, the bemused traveler, whose progress has
been impeded, knows not when he would reach journey's end. It is thus, by
postponing the achievement of the goal to some unforeseeable and uncertain
future time, which might stretch as long as a Kalpa or more, Bhagavan
Nigraham or the Lord?s displeasure puts paid to our hopes of an early relief
from the mundane shackles.
We find from the PurANas that Sage Vasishtta was the epitome of erudition,
devotion, righteous conduct etc. and had the rare distinction of having been
Acharya to Sri Rama Himself-with all these in his favor, we do not hear of
Sri Vasishtta having been blessed with Moksham early. On the other hand,
even those categorized as the scum of the earth, like Kshatrabandu (whose
favorite sport it was to cast unsuspecting infants into the raging waters of
the SarayU or Ganga) and VritrAsura (who was a terror to all the dEvAs and
Rishis) attained Liberation fairly early.
This goes to show that one cannot escape Bhagavan nigraham simply by being a
paragon of virtue, nor does being evil-minded delay one's ascent to Parama
padam, for who can divine the composition of one's Karmic baggage, which
might or might not include such meritorious deeds as would eliminate delays
in the attainment of the ultimate goal?
>From all the above, it would appear that the Lord's anger, occasioned by
continual violation of His dicta, is indeed impossible to overcome.
Irrespective of any effort on our part to get out of this mundane morass, as
long as the factors inducing the Lord's displeasure linger, we would never
reach the gates of Paradise.
Is there, then, nothing at all we can do to redeem ourselves from the
debilitating effects of this Bhagavan nigraham or the divine chastisement,
which brings all our efforts for emancipation to a naught?
Indeed there is, avers Swami Desikan, concerned at the possibility of the
individual abandoning all hope of liberation in the face of the apparently
insurmountable roadblock of divine displeasure. Quoting Bhashyakara, the
Acharya tells us that the all-powerful strategy of Sharanagati is the only
way to rid the Lord of His anger against us (on account of our constant
discarding of His dicta) and to restore His natural benevolence towards us,
which, in turn, would clear for us the path to Paramapadam- "tasya cha
vaseekaraNam tat Sharanagati: Eva" says Sri Ramanuja (while commenting on
the AnumAnAdhikaraNa of Brahma Sutram), highlighting the one upAya which the
Lord finds it difficult to remain unresponsive to.
This Sharanagati so melts Him down ("am jalayati iti anjali:") that
Emperuman finds it difficult to remain angry with us and resumes His usual
attitude of kindness, compassion, mercy, munificence, generosity and
goodwill. This Sharanagati totally floors Him despite His resolution to be
firm with us, just as the annoyed parent's anger disappears once he sees
tears in the infant's eyes, says Swami Desikan in Sri Varadaraja Panchasat-
"pratyastram anajali: asou tava nigrahAstrE".
With this concludes the enumeration of the hindrances to our
emancipation-the PrApti VirOdhi- which, along with the other four, viz., the
nature of the Lord, that of the individual soul, the strategy to be adopted
by the soul for attaining the Lord and the endless bliss that is the fruit
of achievement, forms the Five Fundamentals which are what all the Vedas,
Itihasas and Puranas are all about-
"PrApyam cha BrahmaNO roopam, PrAptuscha pratyak Atmana:
PrApti upAyam phalam chaiva PrApti virOdhi: tathaiva cha
Vadanti sakalA VEdA: sEtihAsa PurAnakA:" (HArIta SamhitA)
Concluding the chapter with a Tamizh pAsuram as is his wont, Swami Desikan
tells us that all the aforesaid esoteric truths are not the products of his
own flights of fancy, but form the compendium of wisdom mercifully passed on
to him by compassionate Acharyas-
"PoruL ondru ena nindra PoomagaL nAthan adi sErndu
aruL ondrum anban avan koL upAyam, amainda payan,
maruL ondriya vinai val vilangu endru evai iyndu arivAr
iruL ondru ilA vagai en manam tEra iyambinarE".
This pasuram summarizes the arttha panchakam beautifully, for easy grasp and
retention--
The first line, "PoruL ondru ena nindra PoomagaL nAthan", signifies the
Parabrahmam Sriman Narayana.
The second line, "adi sErndu aruL ondrum anban" refers to the JeevAtma.
"KoL upAyam" signifies the strategy to be adopted the latter to attain the
former.
"amainda payan" refers to the blissful service that is the result of this
entire endeavor for emancipation.
"maruL ondriya vinai val vilangu" describes the handcuffs of Karma which
stand in the way of our progress to Paradise.
This pasuram and the accompanying Sanskrit kArika effortlessly encapsulate
all that was described in the "arttha Panchaka adhikAram". The considerable
detail, in which some of these fundamental concepts have been dealt with, is
to lay a strong foundation in the reader's mind to facilitate easy
absorption of the nuggets of wisdom that are strewn about in the chapters
that follow.
DESIKAMRUTAM
SRIMAD RAHASYA TRAYA SARAM
(SRI SADAGOPAN IYENGAR SWAMI, SRIKARYAM SWAMI OF SDDS & SRS, COIMBATORE)
------------------------------------------------------------------------
The Three Tenets-9
We saw that Prakriti or Matter consists of 24 Elements or "Tattvam"s- viz.,
Basic Matter,
Mahat,
Ahankaaram,
Five Tanmaatrams (Sabda Tanmaatram, Sparsa Tanmaatram, Roopa Tanmaatram,
Rasa Tanmaatram and Gandha Tanmaatram
Five Elements (Earth, Fire, Water, Akaasam and Air) and
Eleven senses (Five Senses of Knowledge, Five more of Action and the Mind)
Each of these elements is distinct and different from the other, as can be
seen from their respective definitions. For instance, Basic Matter or Moola
Prakriti is defined as consisting of three Gunas (Sattvam, Rajas and Tamas) in
equal proportions-"Sama traigunyaa Moola Prakriti:". Similar definitions
delineate the differences among each of the twenty-four Elements.
Clarifying the nature of Suddha Satvam, of which Sri Vaikunttam is made,
Swami Desikan tells us that the regions of Suddha Satvam are located above and
beyond the worlds of base matter. "Aditya varnam tamasa: parastaat" (Purusha
Sooktam), "tamasa: paramo dhaataa Shankha Chakra Gadaadhara:" (Mandodari on Sri
Rama, in Srimad Ramayanam) etc. are some of the scriptural texts which ascribe
to Suddha Sattvam an exalted and elite place, beyond the pale of gloom,
physical and otherwise.
Following the practice of describing the Svaroopam, Stithi and Pravritti of
the three kinds of Achetanams, Swami Desikan, having enlightened us as to the
nature and existence of Matter, now goes on to lay down its activity.
The Activity of Prakriti is to undergo change. When such modification causes
the three qualities of Sattvam, Rajas and Tamas to remain equal and balanced,
what results is Pralayam or the Cosmic Deluge. When the change in Prakriti
results inimbalance in the three Gunas, Creation results. This Creation, as we
have seen, is for the purpose of
1) endowing bound souls with bodies so that they experience the good and bad
effects of their accumulated Karma, and
2) affording sporting pleasure ("Leelaa Rasam") to the Lord.
Due to the play of Rajas and Tamas, bound souls fail to perceive the truth
of things as they are and labor under misconceptions like identity of body and
soul, independence of the bound soul, etc., resulting in the Jeevas
undergoing varied experiences, good and bad, through their bodies.
However, when Rajas and Tamas subside and Sattvam predominates, the same
Matter enables the Jeevatma to realize the true nature of things and to
endeavor to rid itself of the pernicious cycle of births and deaths. Thus, the
same Matter, depending on which particular component preponderates, leads both
to bondage and salvation.
All these, whether they be the miserable antics of the bound soul, or its
efforts at liberation, provide the Lord with amusement and entertainment,
indulging His "Leela Rasam".
Having seen the Nature, Existence and Activity of Prakriti, we move on to
those of the next component of Achetanams - viz., Suddha Satvam.
Suddha Satvam differs from Prakriti, in that it is of unalloyed purity,
uncontaminated by even a touch of Rajas and Tamas. Similarly, it is the
material of which all the structures in Sri Vaikunttam, all the eternal
inhabitants of Paramapadam, are made of. Even the Lord's own divine form, that
of the Para Vasudeva, is of this pure and luminous material. This is in
contrast with Prakriti, which forms the material out of which all things
perishable, like human and other mundane forms, are fashioned.
Bodies or objects made of Suddha Sattvam are eternal or ephemeral, depending
upon the will of the Lord. For instance, though His tirumeni during the
Avataras is indeed of Suddha Sattvam, due to the Lord's divine will, it comes
to an end after the required period of time and exists no more. On the other
hand, all the structures and citizens of Sri Vaikunttam are eternal and
imperishable, because Emperuman wills them to be so.
How does Suddha Satvam differ in its activity, from the other types of
Achetanams?
It changes and modifies itself, for the sole purpose of providing pleasure
to the Lord and Master and to afford newer and newer opportunities for service,
to the Celestials. For instance, when a Nitya desires to worship Emperuman with
a beautiful lotus, Suddha Satvam instantly transforms itself into such a
bloom, providing the Nitya with the instrument of Kainkaryam. Since such
Kainkaryam is performed for the Lord's pleasure, the modification in Suddha
Sattvam as aforesaid, serves the purpose of pleasing the Paramapadanathan too.
Having dealt comprehensively with the Prakriti and Suddha Satvam and their
respective nature, existence and activity, Swami Desikan moves on to the
third component of Achetanams (Non-sentients), viz., Kaalam.
The nature of Time, which distinguishes it from other objects, is being
Non-sentient ("Jadam") and All-pervasive ("Vibhu"). It is thus different
from Prakriti, which is non-sentient but not all pervasive and from Isvara, who
is all pervasive but not non-sentient. Time is eternal and ever lasting. And
how does Kaalam act? Through its various divisions like second, minute, hour,
day, month, year, etc., Time aids in the process of Creation, Destruction, etc.
SRIMAD RAHASYA TRAYA SARAM
The Five Fundamentals-9
By Sri Sadagopa Iyengar Swamin (of Coimbatore)
?Srikaaryam? of the Board of Advisors of ?Sri Ranga Sri?
--------------------------------------------------------------------------
The Five Fundamentals-9
The twelve ways, in which the Lord's displeasure and consequent
disenchantment turn us away from our coveted goal of liberation, were
enumerated so far. Swami Desikan tells us that in undertaking the great leap
to Liberation across the gaping crater of SamsAra, unless we clear the
distance with our jump, it hardly matters whether we fall at the first foot
across or at the last. How true-when we undertake an expedition to climb
Mount Everest, does it matter whether we give up at the first five hundred
meters of the trek or at the final lap just before the summit? Both are
deemed to be failure. Thus, as far attainment of the ultimate goal of
Paramapadam is concerned, there is little difference between a person who
hardly makes any effort for emancipation and one who slips up in the final
stages of the effort, as, in both cases, the Jiva's avowed objective of
transcending this Samsara remains a distant dream.
Anticipating the learner's doubt, Swami Desikan hastens to offer a
clarification here. Would it be correct to say that the Lord's displeasure
extends even to the extent of our efforts to reach Him, merely by token of
our temporary failures to cross this sea of Samsara? If this were to be so,
what about the Gita dictum that for those who practice Karma Yoga, the
effort would never perish, nor would be in vain? The Lord does lay down
clearly that for one who adopts the difficult and thorn-filled path of Karma
Yoga, even if the effort is interrupted due to expiry of a life time or
other reasons, the endeavors put in would indeed stand steadfast like stone,
without being wasted away. The interruption does delay the ETA (Estimated
Time of Arrival) of the flight across the ocean of Samsara, but doesn't
invalidate the ticket nor necessitate re-traversing the part of the
journey already completed.
?True?, says Swami Desikan.However, there is no guarantee of early
completion of the interrupted voyage to the Promised Land-it could be
delayed as much as by even a Yuga (approximately 14,40,000 human years), a
Manvantara (comprised of 284 such Yugas) or even a Kalpam (consisting of 14
such Manvantaras), or several such Kalpas. While it is indeed certain that
the destination would be reached, the bemused traveler, whose progress has
been impeded, knows not when he would reach journey's end. It is thus, by
postponing the achievement of the goal to some unforeseeable and uncertain
future time, which might stretch as long as a Kalpa or more, Bhagavan
Nigraham or the Lord?s displeasure puts paid to our hopes of an early relief
from the mundane shackles.
We find from the PurANas that Sage Vasishtta was the epitome of erudition,
devotion, righteous conduct etc. and had the rare distinction of having been
Acharya to Sri Rama Himself-with all these in his favor, we do not hear of
Sri Vasishtta having been blessed with Moksham early. On the other hand,
even those categorized as the scum of the earth, like Kshatrabandu (whose
favorite sport it was to cast unsuspecting infants into the raging waters of
the SarayU or Ganga) and VritrAsura (who was a terror to all the dEvAs and
Rishis) attained Liberation fairly early.
This goes to show that one cannot escape Bhagavan nigraham simply by being a
paragon of virtue, nor does being evil-minded delay one's ascent to Parama
padam, for who can divine the composition of one's Karmic baggage, which
might or might not include such meritorious deeds as would eliminate delays
in the attainment of the ultimate goal?
>From all the above, it would appear that the Lord's anger, occasioned by
continual violation of His dicta, is indeed impossible to overcome.
Irrespective of any effort on our part to get out of this mundane morass, as
long as the factors inducing the Lord's displeasure linger, we would never
reach the gates of Paradise.
Is there, then, nothing at all we can do to redeem ourselves from the
debilitating effects of this Bhagavan nigraham or the divine chastisement,
which brings all our efforts for emancipation to a naught?
Indeed there is, avers Swami Desikan, concerned at the possibility of the
individual abandoning all hope of liberation in the face of the apparently
insurmountable roadblock of divine displeasure. Quoting Bhashyakara, the
Acharya tells us that the all-powerful strategy of Sharanagati is the only
way to rid the Lord of His anger against us (on account of our constant
discarding of His dicta) and to restore His natural benevolence towards us,
which, in turn, would clear for us the path to Paramapadam- "tasya cha
vaseekaraNam tat Sharanagati: Eva" says Sri Ramanuja (while commenting on
the AnumAnAdhikaraNa of Brahma Sutram), highlighting the one upAya which the
Lord finds it difficult to remain unresponsive to.
This Sharanagati so melts Him down ("am jalayati iti anjali:") that
Emperuman finds it difficult to remain angry with us and resumes His usual
attitude of kindness, compassion, mercy, munificence, generosity and
goodwill. This Sharanagati totally floors Him despite His resolution to be
firm with us, just as the annoyed parent's anger disappears once he sees
tears in the infant's eyes, says Swami Desikan in Sri Varadaraja Panchasat-
"pratyastram anajali: asou tava nigrahAstrE".
With this concludes the enumeration of the hindrances to our
emancipation-the PrApti VirOdhi- which, along with the other four, viz., the
nature of the Lord, that of the individual soul, the strategy to be adopted
by the soul for attaining the Lord and the endless bliss that is the fruit
of achievement, forms the Five Fundamentals which are what all the Vedas,
Itihasas and Puranas are all about-
"PrApyam cha BrahmaNO roopam, PrAptuscha pratyak Atmana:
PrApti upAyam phalam chaiva PrApti virOdhi: tathaiva cha
Vadanti sakalA VEdA: sEtihAsa PurAnakA:" (HArIta SamhitA)
Concluding the chapter with a Tamizh pAsuram as is his wont, Swami Desikan
tells us that all the aforesaid esoteric truths are not the products of his
own flights of fancy, but form the compendium of wisdom mercifully passed on
to him by compassionate Acharyas-
"PoruL ondru ena nindra PoomagaL nAthan adi sErndu
aruL ondrum anban avan koL upAyam, amainda payan,
maruL ondriya vinai val vilangu endru evai iyndu arivAr
iruL ondru ilA vagai en manam tEra iyambinarE".
This pasuram summarizes the arttha panchakam beautifully, for easy grasp and
retention--
The first line, "PoruL ondru ena nindra PoomagaL nAthan", signifies the
Parabrahmam Sriman Narayana.
The second line, "adi sErndu aruL ondrum anban" refers to the JeevAtma.
"KoL upAyam" signifies the strategy to be adopted the latter to attain the
former.
"amainda payan" refers to the blissful service that is the result of this
entire endeavor for emancipation.
"maruL ondriya vinai val vilangu" describes the handcuffs of Karma which
stand in the way of our progress to Paradise.
This pasuram and the accompanying Sanskrit kArika effortlessly encapsulate
all that was described in the "arttha Panchaka adhikAram". The considerable
detail, in which some of these fundamental concepts have been dealt with, is
to lay a strong foundation in the reader's mind to facilitate easy
absorption of the nuggets of wisdom that are strewn about in the chapters
that follow.
DESIKAMRUTAM
SRIMAD RAHASYA TRAYA SARAM
(SRI SADAGOPAN IYENGAR SWAMI, SRIKARYAM SWAMI OF SDDS & SRS, COIMBATORE)
------------------------------------------------------------------------
The Three Tenets-9
We saw that Prakriti or Matter consists of 24 Elements or "Tattvam"s- viz.,
Basic Matter,
Mahat,
Ahankaaram,
Five Tanmaatrams (Sabda Tanmaatram, Sparsa Tanmaatram, Roopa Tanmaatram,
Rasa Tanmaatram and Gandha Tanmaatram
Five Elements (Earth, Fire, Water, Akaasam and Air) and
Eleven senses (Five Senses of Knowledge, Five more of Action and the Mind)
Each of these elements is distinct and different from the other, as can be
seen from their respective definitions. For instance, Basic Matter or Moola
Prakriti is defined as consisting of three Gunas (Sattvam, Rajas and Tamas) in
equal proportions-"Sama traigunyaa Moola Prakriti:". Similar definitions
delineate the differences among each of the twenty-four Elements.
Clarifying the nature of Suddha Satvam, of which Sri Vaikunttam is made,
Swami Desikan tells us that the regions of Suddha Satvam are located above and
beyond the worlds of base matter. "Aditya varnam tamasa: parastaat" (Purusha
Sooktam), "tamasa: paramo dhaataa Shankha Chakra Gadaadhara:" (Mandodari on Sri
Rama, in Srimad Ramayanam) etc. are some of the scriptural texts which ascribe
to Suddha Sattvam an exalted and elite place, beyond the pale of gloom,
physical and otherwise.
Following the practice of describing the Svaroopam, Stithi and Pravritti of
the three kinds of Achetanams, Swami Desikan, having enlightened us as to the
nature and existence of Matter, now goes on to lay down its activity.
The Activity of Prakriti is to undergo change. When such modification causes
the three qualities of Sattvam, Rajas and Tamas to remain equal and balanced,
what results is Pralayam or the Cosmic Deluge. When the change in Prakriti
results inimbalance in the three Gunas, Creation results. This Creation, as we
have seen, is for the purpose of
1) endowing bound souls with bodies so that they experience the good and bad
effects of their accumulated Karma, and
2) affording sporting pleasure ("Leelaa Rasam") to the Lord.
Due to the play of Rajas and Tamas, bound souls fail to perceive the truth
of things as they are and labor under misconceptions like identity of body and
soul, independence of the bound soul, etc., resulting in the Jeevas
undergoing varied experiences, good and bad, through their bodies.
However, when Rajas and Tamas subside and Sattvam predominates, the same
Matter enables the Jeevatma to realize the true nature of things and to
endeavor to rid itself of the pernicious cycle of births and deaths. Thus, the
same Matter, depending on which particular component preponderates, leads both
to bondage and salvation.
All these, whether they be the miserable antics of the bound soul, or its
efforts at liberation, provide the Lord with amusement and entertainment,
indulging His "Leela Rasam".
Having seen the Nature, Existence and Activity of Prakriti, we move on to
those of the next component of Achetanams - viz., Suddha Satvam.
Suddha Satvam differs from Prakriti, in that it is of unalloyed purity,
uncontaminated by even a touch of Rajas and Tamas. Similarly, it is the
material of which all the structures in Sri Vaikunttam, all the eternal
inhabitants of Paramapadam, are made of. Even the Lord's own divine form, that
of the Para Vasudeva, is of this pure and luminous material. This is in
contrast with Prakriti, which forms the material out of which all things
perishable, like human and other mundane forms, are fashioned.
Bodies or objects made of Suddha Sattvam are eternal or ephemeral, depending
upon the will of the Lord. For instance, though His tirumeni during the
Avataras is indeed of Suddha Sattvam, due to the Lord's divine will, it comes
to an end after the required period of time and exists no more. On the other
hand, all the structures and citizens of Sri Vaikunttam are eternal and
imperishable, because Emperuman wills them to be so.
How does Suddha Satvam differ in its activity, from the other types of
Achetanams?
It changes and modifies itself, for the sole purpose of providing pleasure
to the Lord and Master and to afford newer and newer opportunities for service,
to the Celestials. For instance, when a Nitya desires to worship Emperuman with
a beautiful lotus, Suddha Satvam instantly transforms itself into such a
bloom, providing the Nitya with the instrument of Kainkaryam. Since such
Kainkaryam is performed for the Lord's pleasure, the modification in Suddha
Sattvam as aforesaid, serves the purpose of pleasing the Paramapadanathan too.
Having dealt comprehensively with the Prakriti and Suddha Satvam and their
respective nature, existence and activity, Swami Desikan moves on to the
third component of Achetanams (Non-sentients), viz., Kaalam.
The nature of Time, which distinguishes it from other objects, is being
Non-sentient ("Jadam") and All-pervasive ("Vibhu"). It is thus different
from Prakriti, which is non-sentient but not all pervasive and from Isvara, who
is all pervasive but not non-sentient. Time is eternal and ever lasting. And
how does Kaalam act? Through its various divisions like second, minute, hour,
day, month, year, etc., Time aids in the process of Creation, Destruction, etc.
10
1.DESIKAMRUTAM
SRIMAD RAHASYA TRAYA SARAM
The Three Tenets-10
By Sri SADAGOPAN IYENGAR
(SRIKARYAM SWAMI OF SDDS & SRS)
---------------------------------------------------------------
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.
SRIMAD RAHASYA TRAYA SARAM
The Three Tenets-10
By Sri SADAGOPAN IYENGAR
(SRIKARYAM SWAMI OF SDDS & SRS)
---------------------------------------------------------------
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.
11
DESIKAMRUTAM ? SRIMAD RAHASYA TRAYA SARAM
(SRI SADAGOPAN IYENGAR SWAMI
SRIKARYAM SWAMI OF SDDS & SRS (FROM COIMBATORE)
--------------------------------------------------------------
The Three Tenets?11
Thus far, we have seen a detailed exposition of the Gadya phrase,
?Svaadheena trividha chetana achetana svaroopa stithi pravritti bhedam?,
outlining as to how the existence, activity and essential nature, of all the
three types of sentient beings and non-sentient objects, are subject to the
will of Emperuman. Swami Desikan takes up next an enthralling description of
the nature and attributes of the Paramatma, whose all-encompassing glory was
revealed, as aforesaid.
Because He is Truth, Wisdom, Limitless, Blissful and ever-pure, Isvara?s
essential nature is defined to be Satyam, Gnaanam, Anantam, Aanandam and
Amalam. This is borne out by the Upanishadic text, ?Satyam, Gnaanam, Anantam
Brahma?.
Azhwars too highlight these attributes of the Lord thus??Nandaa Vilakke!
Alattharkku ariyaai!?
Each word of this line is significant, with ?Nandaa? denoting immutable
Truth,
?Vilakke? signifying Wisdom that eliminates darkness and ignorance,
?Alattharkku ariyaai? portraying the infiniteness or Anantatvam of the Lord.
Sri Nammazhwar pays a further tribute with ?Unar muzhu nalam?, telling us that
Emperuman is the repository of endless wisdom and bliss.
At the fag end of Tiruvaimozi too, Azhwar is unable to refrain from
cataloguing the Lord?s attributes, with
?soozhndu adanil periya sudar gnaana inbameyo!?.
Physically and by attributes, He is the biggest (?periya?) and greatest. He
is the embodiment of glowing wisdom??Sudar gnaanam?. He is limitless bliss
personified??inbameyo?.
Sri Tiruppanazhwar is so taken up with the unblemished purity of the Lord,
that he recounts it ahead of all other divine virtues and begins his prabandam
with ?Amalan, Adi Piraan?. ?Amalan engo? says Sri Nammazhwar too, placing
Emperuman?s Blemish-less-ness on a high pedestal.
Thus, Satyatvam, Gnaanatvam, Anantatvam, Aanandatvam and Amalatvam
(respectivelyTruth, Wisdom, Infiniteness, Bliss and Purity) are the defining
attributes of the Lord. Other characteristics, (whether they are other
auspicious traits or His enchanting form), are characteristics brought to
light by the aforesaid five defining attributes.
Of the subsidiary attributes thus highlighted, six are associated with His
status as the Supreme Being, the exalted Parabrahmam. These are Gnaanam,
Balam (Strength), Ishvaryam (Bountifulness), Veeryam (Valour), Shakti
(indefatigable energy) and Tejas (Splendour).
These attributes contribute to the Supremacy of the Lord in various
respects?
* His Wisdom enables Him to know everything?
?Yo vetti yugapat sarvam, pratyakshena sadaa svata:?, as Sri Nathamuni says.
* Balam refers to the unflinching capability, the undying fount of strength,
of bearing the two worlds, the ones below and Sri Vaikunttam above, with His
mere will.
* Ishvaryam indicates His over-lordship of the entire Cosmos and of
Paramapadam.
* His remaining unchanged and immutable, despite blossoming into the
entire world and its beings, at the time of Creation, is referred to as
?Veeryam?.
* Making the impossible happen, like making the day dark or the night
awash with light, is Shakti.
* And it is His Splendour or Tejas, which annihilates opponents, without His
having to lift even His little finger. It is to the destructive potential of
this Tejas that Sita Piratti refers, when She says that She could very well
reduce Ravana to a heap of ashes??na tvaa kurmi Dasagreeva! Bhasma
bhasmaarha Tejasa?.
There might be any number of auspicious attributes the Lord sports, but the
aforesaid six are the principal ones, contributing to His pre-eminence as
the Parabrahmam.
What is the use of a Supreme Being, who is inaccessible? He would at best be
a brilliant Sun in the distant sky, whom you can ogle at but not relate to in
any fashion. The glory of the Lord is such, that despite being the Lord of all,
He lowers Himself to our level, to move with us as one amongst us. These
traits--of Souseelyam and the Kindness and overwhelming Love (Vaatsalyam) that
He exhibits towards all beings, disregarding their innumerable
shortcomings--are the ones that make Him accessible to all, irrespective of
caste, creed, colour or social or economic status.
All the auspicious qualities enumerated above are at all times associated
with the Lord?s essential nature or Svaroopam. However, we find some scriptural
texts, associating specific traits with specific Vyooha moorthies. If this
be so, can we say that all traits, at all times, are related to the Isvara
Svaroopam? Yes, we can, says Swami Desikan.
These texts just mean that the Lord reveals these specific qualities to
those who worship Him in any of these manifestations. It does not negate the
presence of the other traits in Him, inany of His forms.
The Upanishads prescribe 32 Brahma Vidyas or paths to
Paradise, in each of which a particular aspect or auspicious attribute of
Emperuman is given prominence and meditated upon. Similarly, in
Paancharaatra texts too, specific traits are ascribed to each form of the Lord,
whether it is Vyooha Vasudeva, Pradyumna, Aniruddha or Sankarshana.
We know that the forms of the Lord are five-fold ? Param, Vyooham, Vibhavam,
Arccha and Antaryaami. Of these, if we take the Lord at Sri Vaikunttam, (the
Para Vasudeva roopam), He is meditated upon as possessing all the six
principal qualities enumerated above, viz., Gnaanam, Balam, Ishvaryam, Veeryam,
Shakti and Tejas.
As far as the Vyooha Moorties are concerned, some mention them as four
(Vyooha Vasudeva, Pradyumna, Aniruddha and Sankarshana), while some say they
are just three (on account of there being no essential difference in
characteristics between the Para Vasudeva and the Vyooha Vasudeva). Sri
Koorattazhwan, in Sri Varadaraja Stavam, tells us that the Lord?s Vyooha forms
are indeed three, with each displaying two traits each, of the total six that
adorn the Supreme Being.
The respective traits and functions of the Vyooha Moorties are catalogued by
Sri Bhattar, in Sri Rangaraja Stavam?Uttara Shatakam. The Para Vasudeva of Sri
Vaikunttam is credited with all the six principal attributes enumerated
above and is engaged in affording infinite bliss to all emancipated souls.
Sankarshana displays inimitable Strength and Wisdom. His functions are
destruction of the universe at appropriate times and the authorship of
Shastras as guiding lamps for humanity. Pradyumna is endowed with Ishvaryam and
Veeryam and His activities are Creation and ensuring prevalence of Dharma.
Shakti and Tejas are the preserve of Aniruddha, who looks after Protection and
Preservation of all created beings and propagates the eternal truth.
(SRI SADAGOPAN IYENGAR SWAMI
SRIKARYAM SWAMI OF SDDS & SRS (FROM COIMBATORE)
--------------------------------------------------------------
The Three Tenets?11
Thus far, we have seen a detailed exposition of the Gadya phrase,
?Svaadheena trividha chetana achetana svaroopa stithi pravritti bhedam?,
outlining as to how the existence, activity and essential nature, of all the
three types of sentient beings and non-sentient objects, are subject to the
will of Emperuman. Swami Desikan takes up next an enthralling description of
the nature and attributes of the Paramatma, whose all-encompassing glory was
revealed, as aforesaid.
Because He is Truth, Wisdom, Limitless, Blissful and ever-pure, Isvara?s
essential nature is defined to be Satyam, Gnaanam, Anantam, Aanandam and
Amalam. This is borne out by the Upanishadic text, ?Satyam, Gnaanam, Anantam
Brahma?.
Azhwars too highlight these attributes of the Lord thus??Nandaa Vilakke!
Alattharkku ariyaai!?
Each word of this line is significant, with ?Nandaa? denoting immutable
Truth,
?Vilakke? signifying Wisdom that eliminates darkness and ignorance,
?Alattharkku ariyaai? portraying the infiniteness or Anantatvam of the Lord.
Sri Nammazhwar pays a further tribute with ?Unar muzhu nalam?, telling us that
Emperuman is the repository of endless wisdom and bliss.
At the fag end of Tiruvaimozi too, Azhwar is unable to refrain from
cataloguing the Lord?s attributes, with
?soozhndu adanil periya sudar gnaana inbameyo!?.
Physically and by attributes, He is the biggest (?periya?) and greatest. He
is the embodiment of glowing wisdom??Sudar gnaanam?. He is limitless bliss
personified??inbameyo?.
Sri Tiruppanazhwar is so taken up with the unblemished purity of the Lord,
that he recounts it ahead of all other divine virtues and begins his prabandam
with ?Amalan, Adi Piraan?. ?Amalan engo? says Sri Nammazhwar too, placing
Emperuman?s Blemish-less-ness on a high pedestal.
Thus, Satyatvam, Gnaanatvam, Anantatvam, Aanandatvam and Amalatvam
(respectivelyTruth, Wisdom, Infiniteness, Bliss and Purity) are the defining
attributes of the Lord. Other characteristics, (whether they are other
auspicious traits or His enchanting form), are characteristics brought to
light by the aforesaid five defining attributes.
Of the subsidiary attributes thus highlighted, six are associated with His
status as the Supreme Being, the exalted Parabrahmam. These are Gnaanam,
Balam (Strength), Ishvaryam (Bountifulness), Veeryam (Valour), Shakti
(indefatigable energy) and Tejas (Splendour).
These attributes contribute to the Supremacy of the Lord in various
respects?
* His Wisdom enables Him to know everything?
?Yo vetti yugapat sarvam, pratyakshena sadaa svata:?, as Sri Nathamuni says.
* Balam refers to the unflinching capability, the undying fount of strength,
of bearing the two worlds, the ones below and Sri Vaikunttam above, with His
mere will.
* Ishvaryam indicates His over-lordship of the entire Cosmos and of
Paramapadam.
* His remaining unchanged and immutable, despite blossoming into the
entire world and its beings, at the time of Creation, is referred to as
?Veeryam?.
* Making the impossible happen, like making the day dark or the night
awash with light, is Shakti.
* And it is His Splendour or Tejas, which annihilates opponents, without His
having to lift even His little finger. It is to the destructive potential of
this Tejas that Sita Piratti refers, when She says that She could very well
reduce Ravana to a heap of ashes??na tvaa kurmi Dasagreeva! Bhasma
bhasmaarha Tejasa?.
There might be any number of auspicious attributes the Lord sports, but the
aforesaid six are the principal ones, contributing to His pre-eminence as
the Parabrahmam.
What is the use of a Supreme Being, who is inaccessible? He would at best be
a brilliant Sun in the distant sky, whom you can ogle at but not relate to in
any fashion. The glory of the Lord is such, that despite being the Lord of all,
He lowers Himself to our level, to move with us as one amongst us. These
traits--of Souseelyam and the Kindness and overwhelming Love (Vaatsalyam) that
He exhibits towards all beings, disregarding their innumerable
shortcomings--are the ones that make Him accessible to all, irrespective of
caste, creed, colour or social or economic status.
All the auspicious qualities enumerated above are at all times associated
with the Lord?s essential nature or Svaroopam. However, we find some scriptural
texts, associating specific traits with specific Vyooha moorthies. If this
be so, can we say that all traits, at all times, are related to the Isvara
Svaroopam? Yes, we can, says Swami Desikan.
These texts just mean that the Lord reveals these specific qualities to
those who worship Him in any of these manifestations. It does not negate the
presence of the other traits in Him, inany of His forms.
The Upanishads prescribe 32 Brahma Vidyas or paths to
Paradise, in each of which a particular aspect or auspicious attribute of
Emperuman is given prominence and meditated upon. Similarly, in
Paancharaatra texts too, specific traits are ascribed to each form of the Lord,
whether it is Vyooha Vasudeva, Pradyumna, Aniruddha or Sankarshana.
We know that the forms of the Lord are five-fold ? Param, Vyooham, Vibhavam,
Arccha and Antaryaami. Of these, if we take the Lord at Sri Vaikunttam, (the
Para Vasudeva roopam), He is meditated upon as possessing all the six
principal qualities enumerated above, viz., Gnaanam, Balam, Ishvaryam, Veeryam,
Shakti and Tejas.
As far as the Vyooha Moorties are concerned, some mention them as four
(Vyooha Vasudeva, Pradyumna, Aniruddha and Sankarshana), while some say they
are just three (on account of there being no essential difference in
characteristics between the Para Vasudeva and the Vyooha Vasudeva). Sri
Koorattazhwan, in Sri Varadaraja Stavam, tells us that the Lord?s Vyooha forms
are indeed three, with each displaying two traits each, of the total six that
adorn the Supreme Being.
The respective traits and functions of the Vyooha Moorties are catalogued by
Sri Bhattar, in Sri Rangaraja Stavam?Uttara Shatakam. The Para Vasudeva of Sri
Vaikunttam is credited with all the six principal attributes enumerated
above and is engaged in affording infinite bliss to all emancipated souls.
Sankarshana displays inimitable Strength and Wisdom. His functions are
destruction of the universe at appropriate times and the authorship of
Shastras as guiding lamps for humanity. Pradyumna is endowed with Ishvaryam and
Veeryam and His activities are Creation and ensuring prevalence of Dharma.
Shakti and Tejas are the preserve of Aniruddha, who looks after Protection and
Preservation of all created beings and propagates the eternal truth.
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