SrI UpakAra Sangraham - Part 10

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srI: SrI upakAra sangraham – 10 --- adikAram –

1 poorva upakAra paramparai (The Foremost Series of Favours) (continued) --- After getting the revelation that he has so far been using his physical body for indulging in petty materialistic pleasures, the jIvA develops intensive aversion for worldly life. Now he progresses further. This is indicated by SwAmi desikan with a quotation from nammAzhvAr’s tiruvaaymozhi, “ainkaruvi kaNda inbham therivariya aLavillAc chitRinbham ….. ozhindhEn” This quotation is part of the pAsuram, in tiruvaaymozhi, (4-9-10). Here, SwAmi Desikan indicates that the progressive jIvA not only gives up the sensual pleasure, but also the enjoyment of one’s own AtmA, known as “kaivalyam”. The pleasure derived is, though limitless, only very small compared to the Bliss in SrI Vaikuntam in the moksha state. The jIvA realizing this, surrenders at the Lord’s feet. This is the general thAthparyam of this pAsuram. We shall now study the pAsuram in full. kaNdu kEttu uRRu mOntu uNdu uzhalum ainkaruvi kaNda inbam terivariya aLavillAch chiRRinbam oNthodiyAL thirumakaLum neeyumE nilA niRpa kaNdachathir kaNdozhinthEn adainthEn un thiruvadiyE. (tiruvaaimozhi, 4-9-10) Now we shall take up the study of this pAsuram:- oNthodiyAL thirumakLum neeyumE nilA niRpa kaNdasatir kaNdu – I have witnessed the beautiful scene where You and Your Consort, alone

standing in the yonder space. As a result of this experience, kaNdu kEttu uRRu mOnthu uNdu uzhalum ainkaruvi kaNda inbam kaNdozhinthEn – I have given up the mundane pleasure derived from the five senses. terivariya aLavillAch chiRRinbam kaNdozhinthEn – I also scorned the pleasure derived from the AtmAnubhavam – the enjoyment one’s own AtmA – which is very difficult to attain, but limitless in quantity compared to the sensual pleasure; and at the same time, it is a very minor pleasure compared to the bliss obtained in SrI VaikuNtam. Following this

revelation, adainthEn un thiruvdiyE -- I attained Your feet. (i.e., I captured Your feet in my mind) SwAmi Desikan mentions the effect of this revelation obtained by the jIvA in the following words:- “ennumpadi sarva-sukhaantara-virakti-yum,”— When the jIvA finds that the pleasure obtained through senses and by the experience of one’s own AtmA is very minor, compared to the Bliss enjoyed in the Paramapatham, i.e., SrI VaikuNtam which is not only the limitless in quantity, but also ever-lasting, he will develop disgust against all other pleasures. Here, it would be worthwhile to get a clear idea about the so called “AtmAnubhavam”, which is referred to as “kaivalyam”, i.e., experiencing kevala AthmA without the association of the Lord. It may be noted that there are differing approaches to this aspect. Sankara’s Advaitam preaches that moksha is realizing one’s AthmA as the Parabrahmam. On the other hand, our VisistAdvaitha siddhAntha is that the Parbrahmam and invidual AthmAs (souls) are different Thathva-s While individual souls are countless in number and atomic in size, the ParmAthmA is the largest, the size of which is beyond our comprehension. Our siddhAntha does not favour kavailyam, i.e., experiencing one’s own AthmA bereft of the Bliss of being with SrIman nArAyaNa in SrI VaikuNtam. However, within VisitAdvaitham itself, there are differing views on certain aspects of this kaivalyam. According to the ThennAchArya view, those who opt for kaivalyam can not come back to the bhakti mArgam, as they will be outside the Paramapatham, i.e., this side of VirajA river. They will not cross it, as a prappanA does. SwAmi Desikan, however, says such souls experiencing kaivalya moksha are somewhere across the VirajA river, but away from Sri Vaikuntam. They also have the chance of adopting the bhakti mArgam, if they

wish after experiencing kaivalyam. There is, however, no difference with regard to the theory that kailvalya Anandam is small, compared to the Bliss of SrI Vaikuntam. AzhwAr says one should avoid kaivalyam too, like the sensual pleasure in the mundane world. In this verse, quoted by SwAmi Desikan, prapatthi is advocated. Indirectly bhakthi also has been indicated. Both are the means for attaining mOksha as per our siddhAnthA, though our poorvAchAryas have advocated the prpatthi mArgam, because it is the easiest and can be adopted by all. This part concludes with SwAmi Desikan’s indication that the jIvA develops aversion for pleasures other than the mOkkshAnubhavam. (to continue) dAsan Anbil SrInivAsan ----

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