Thiruvaheendhrapuram RathnAngi Kaimkaryam series: Postign 206/Desika Prabhandham250-253 : Artha Panchakam /Part 3)

[Guest guest]

SrI :

 

Dear BhakthAs:

 

Today , we will cover Four paasurams about the svaroopam of

the JeevAthmaa and the obstacles to Moksham ( 250 -253).

 

250. The description of the Svaroopam of the JeevAthmaa

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BhUtha vudal pulankaL manam pul aavi punthi yenum

yAthum alanAi ilahi yaann yenum inn nuNN aRivAi

chEthananAi adimaiyumAmm yuirkellAm tiNNuyirAi

theethal inRi thihazhum Seer Athtigiri Thirumaal ----3rd Paasuram

 

(meaning): JeevAthmA is : "ThirumAl , uyirkku uyirAi Thihazhum ".

This states that the Lord is the shining indweller of all JeevAthmAs .

This Body made of pancha bhUthams , the indhriyams , manas ,

PrANa Vaayus , Jn~Anam are distinctly different from JeevAthmA ;

it manifests again and again with the Jn~Anam of " aham /naann/Myself " .

Jeevan is of atomic size and is of JnAnandha svaroopam . Jeevan is different

from sarIram to SarIram. Its svaroopam is that of always being a servant

(adimai) for the Lord .

 

251. The leelA rasam of the Lord as He witnesses the Jeevan enjoying Karma phalan

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taan adaittha guNam karuvi tamm girisai vazhi ozhukki

oon yedutthu uNDu umizhnthu uzhalum yuirkku yellAm uyirAhi

kaan nadatthi Kamalayudan kaNDuhanthu viLayAdym

tEn yeduttha solaihaL soozh Thiru AtthiyUrAnE......Paasuram 4

 

(Meaning): Lord VaradarAjan through His sankalpam facilitates the Jeevan

to use the gifts ( GuNams , Indhriyams et al ) given by Him according to

the Jeevan's karmAs.JeevAthma gains a sarIram for experiencing

the phalans arising from its karmAs ; As the jeevan experiences these , it

detests these anubhavams , desires them again and therefore occupies

a new body ; the cycle repeats and the jeevan thus gets tossed around

in the fierce tides of the ocean of SamsAram. PeraruLALan enters inside

these jeevans along with His PirAtti as their indweller and watches the jevans

enjoy their karma phalans . The dhivya dampathis have their leelA rasam

in witnessing the anubhavams of the Jeevans relating to their karmic experiences .

 

The next two Paasurams (252-253)are about the obstacles to Moksham

(Moksha VirOdhi) that the jevan faces . The doctrine of Moksha VirOdhi

is the third of the five arTa panchakams.

 

252. Types of MOksha VirOdhi

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uyyum uRavu isayAthE otthavarkkE adimayumAi

poy uruvai tamakku yERRip-pulan koNDa payanE koNDu

iyuRavum aar iruLum al-vazhiyum adainthavarkkE

meyyaruL seythidum ThirumAl vEzha malai MEyavanE---Paasuram: 5

 

(Meaning): JeevAthmA does not remember its inherent and

inescapable links to SarvEswaran , its Lord and becomes

unfortunately a servant to another bonded jeevan.The Jeevan

does not recall its status as an eternal entity and engages in

trivial pleasures because of not remembering the difference between

it and the perishable sarIram in which it is temporarily housed .

The Jeevan fails to gain AchArya KadAksham and therefore is

full of ajn~Anam ; the jeevan roils now in agony and begins to pursue

inauspicious ways. Our Lord takes pity on such a Jeevan ,

shows it the way to enter into sath sangam and to recieve AchArya

KatAksham . Thereafter , Our Lord awaits the jeevan to qualify for

Moksha Sukham and once the Jeevan has observed Bhakthi or

Prapatthi yOgam , Iswaran grants them freedom from rebirths .

 

253. The Result of of SamsAra Bhandham from Karma Bandham

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vidhai muLayin nyAyatthAl adi illA vinai adaivE

sathai udala nAlvahaikkum saraNamaLIppAn yenat-thihazndhu

padhavi aRiyAthu pazham pAzhil uzhalhinRArkku

sithaivu ill aruL tarum Thiru AtthinaharAnE ----Paasuram : 6

 

(Meaning): PeraruLALa PerumAL , who protects and blesses

all JeevarAsis takes pity on the suffering Jeevans, who are being

tossed about in the fierce sea of SamsAram ; in this karma bhUmi ,

the Lord shows them the redeeming way and grants them freedom

from being born again with a body ( sarIram) made of pancha bhUthams

and in any one of the four kinds of bodies(Deva SarIram , Manushya SarIram ,

Thiryak SarIram and SthAvara SarIram ) . Pazham Paazh here

refers to the the timeless samsAra MaNDalam , where the Jeevans

reside . PeraruLALan showers the suffering Jeevans . His dayA

for the fit jeevans leads to the enjoyment of Moksha Sulham.

 

Vidhai MuLai NyAyam here refers to BhIjAnkura NyAyam . The sprout of a plant

(MuLai) arises from the seed ( Vithai) . That seed did not arise from no where . It

arose from an earlier mulai .There comes a doubt as to which originated first :

is it the seed or the plant ? The root cause in this question/debate is hard

to settle on . This is BheejAnkura NyAyam . In a similar way , It is hard to

decide on whether Sariram came first to enjoy the karmAs or the KarmAs

led to the appearance of Sariram to experience the karmAs . In view of

the difficulties in establishing which came first , PoorvALs stated that

both Karmas and Sariram are timeless and ancient ( anAdhi) .

 

Naalvahai udal in this Paasuram refers to the four kinds of body

in to which a jeevan enters to experience its karmas: (1) The body of

DEvAs (2) The body of humans /Manushya Sariram (3) Animal or Bird

Sariram ( Thiryak Sariram ) and (4) Tree or stone et al , which are

immobile ( SthAvara Sariram).VinaikaL are experienced through

the Sariram by the Jeevans taking one or the other form of Sariram .

 

Next , we will cover the five slOkams dealing with the two UpAyams

to gain Moksha Sukham , the bliss of Moksham itself and the Phala

slOkam of the ArTa Panchaka Prabhnadham .

SrI NaarAyaNa YathIndhra MahA DesikAya Nama:

Oppiliappan Koil VaradAchAri Sadagopan

 

 

 

 

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