SrI sArasAram --I(47)

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srI:

SrI sAra sAram – I (47)

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I – ThirumantrAdhikAram

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The Significance of ‘nArAyaNanAya’

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SwAmi Desikan proceeds to educate us on another important topic viz., the three

realities:

“ingE avan oruvanukkE sarva-AdhAratvAdikaL thORRukaiyAlum, vikAriyAna

acitthukkum nir-vikAramAna jeevanakkum pirivu thORRukaiyAlum

tattva-traya-vivEkamum piRakkiRathu.â€

It has now been established that the Lord is alone the support of all the jIvas

and inanimate things. The acEtanas (inanimate things) keep on changing from one

form to another in a continuous process. But, the jIva (the sentient being) is

eternal in his essential nature of consciousness, without undergoing any change.

Hence, it is clear that there are three realities: The Lord, the sentient beings

and the inanimate objects, differing from each other. This knowledge is known as

‘tatva-traya-vivEkam’.

SwAmi Desikan gives two basic references, one from SrI nammAzhvAr’s statement

and the other from the Brahmabindu Upanishad:

“‘kaRantha pAluL neyyE pOl’ enkiRa vivEka-kramatthaic collkiRa

brahma-bindu vAkkiyatthaiyum ingE anusandhippathu.â€

The Lord is indwelling self in all the sentient beings and the non-sentient

objects. How this fact has to be known is revealed in the Brahmabindu Upanihad

and by SrI nammAzhvAr. Swami Desikan quotes a line from a pAsuram of the

Azhvar, ‘kaRantha pAluL neyyE pOl’(TiruvAimozhi, 8-5-10). Let us consider

the verse in full:

“piRantha mAyA! bhAratham porutha mAyA! Nee yinnE

ciRantha kAl thee neer vAn maN piRavumAya perumAnE!

kaRantha pAluL neyyEpOl ivaRRuL engum kaNDukOL

iRanthu ninRa perumAyA! Unnai engE kANkEnE!†(TiruvAimozhi, 8-5-10)

Meaning:

Oh Lord Who incarnates in this world; Who waged the great Bharata battle; Who

has the five elements and the things formed out of them (as His body) ; Who is

present in all these, without being seen visibly, like ghee present in the fresh

milk; where can I see You?

SwAmi Desikan points out that in order to realize Him, one has to follow a set

procedure, just as milk is processed before ghee can be taken out of it. The

same view is expressed in the Brahmabindu Upanishad also. We shall now see the

SlOka of the Upanishad:

“ghrutamiva payasi nigooDham bhootE bhootE ca vasati vij~nAnam /

Satatam manthayitavyam manasA manthAnabhootEna //†(Brahmabindu Upanihad-20)

Meaning:

The Lord, Who is in the form of consciousness, is present but invisible in all

the jIvas, just like ghee is invisible in milk. Just as butter is churned out of

the milk and turned into ghee, He has to be seen, by undertaking constant

meditation without any break, in the mind.

Both these statements must be borne in mind while seeking the Lord, says SwAmi

Desikan.

 

(To continue)

dAsan

anbil SrinivAsan

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