shrI: tattva dIpikA - Part 6

December 7, 1999

(DO NOT FORWARD THIS SERIES TO ANYONE WITHOUT THE PERMISSION OF THE

TRANSLATOR)

Sri:

Srimate Sri Lakshminrisimha ParabrahmaNE nama:

Srimate Sri Satakopaya nama:

Srimate Sri Ramanujaya nama:

Srimate Sri Nigamantha mahadesikaya nama:

Srimate SrimadhaathivaN satakopa yatindra mahadesikaya nama:

Srimate Srivan Satakopa Sri Vedantha Desika Yatindra Mahadesikaya nama:

Srimate Sri Lakshminrisimha Dhivya Padhuka sevaka

Srivan Satakopa Sri Narayana Yatindra Mahadesikaya nama:

One name refers to both

-----------------------

In “j~nAya Siddhaanjali”, Swami Sri Desikan states

that many texts such as Lakshmitantram and Ahirboodhnya

Samhita, describe the glory of Piratti. Some of these

slokas are cited here.

“tAvimAvekadhaivoktau bhedya-bhedakabhAavataH |

pR^ithaktvena tu shAshreshu jagaddhetutayoditau !

naiva shAktyA vinA kashcit shaktimAnasti kAraNam |

na tu shaktimatashshAkti: vinA kApyavatiShTate ||

tattadgauravamAshritya tantravedAntapAragaiH

jagaddhetutayA devAvekaikAviva darshitau ||”

Often Perumal and Piratti are explained as a unity.

However, they are often explained in separate terms

as well. One is “bhedyar” and the other is “bhEdakar”.

One is called “vyAvarthyar” (the one who is distinguished

from others) and the other, “vyAvarthakar” (the

distinguishing character). It is with Piratti’s

association that Perumal gets distinguished from

demi-gods. Through this we identify the supreme

God as “shriya:pati” (shri’s husband). Thus, by

Piratti’s association, Perumal is “vyAvarthayar”,

(distinct from others).

Therefore, Piratti is known as “vyAvartikai”

A character (dharmam) that distinguishes

its possessor from others is called “vyAvarthakam”.

The possessor who is distinguished from all other

entities is known as “dharmi”. Between the

distinguishing character (dharmam) and the possessor

(dharmi) of the distinguishing character, the possessor

is prominent and the character which distinguishes

the possessor is subsumed within the possessor.

Therefore, even though the two entities, namely,

distinguishing character (dharmi) and the possessor

(dharmam), i.e., “vyAvartakam” and “vyAvartyam”,

are different, in as much as the distinguishing

character (dharmi) is subsumed within the possessor

(dharmam), they both can be referred to by a single

term that refers only to the possessor (dharmi)

and not the distinguishing character (dharmam)

directly. In this way, the term that refers to

the possessor (dharmi) will refer to the

distinguishing character (dharmi) as well. For

example, with the single term sun we refer both

to the entity sun and the luminosity that never

leaves the sun which distinguishes it from other

light giving entities such as moon and stars.

No second term is required to refer to the

luminosity which is an inseparable part of sun.

This inseparability is called “apR^iuthaksiddham”.

Similarly, Piratti serves as “vyAvartakam” for

Perumal. She is an inseparable aspect

(apruthaksiddhi) of Perumal. Therefore she

does not require a separate term to identify

her. The term that refers to Perumal who

possesses Piratti, will also refer to her.

This concept is explained by the first line

of the Ahirnudnya samhitha slokam:

“tAvimAvekadhaivoktau bhedya-bhedakabhAavAt:”

quoted above.

However, since Piratti and Perumal are two

different entities with different forms and

nature they can also be referred to with

separate identifying terms. This is explained

by the next line of the sloka

“pR^iuthaktvena tu shAstreShu jagaddhetutayoditau”

The purport of this sloka, is, whether one refers

to them individually with two separate names, or

with just a single name, they both are cause for

creation.

Piratti is Perumal’s power (shakti). Sakthi

need not be formless. Since Piratti is inseparable

from Perumal she is called His power. The one

who possesses this power will never part with it.

The Power also will never exist independent of

its possessor. Based on this inseparable association

(apR^iuthaksiddhi) Piratti is called Power

(shakthi) and Perumal is called the possessor

of Power (Shakthimaan).

They each have individual distinction as well.

Perumal’s distinction is his status as the

substratum for the existence of the Power.

Piratti’s distinction is her role as the

distinguishing character that differentiates

Perumal from every other entity. Thus, Perumal

and Piratti are contemplated as two distinct

entities by Vedantins. At the same time,

Perumal and Piratti are considered as equals

as well. In any case, tattadgauravam Ashritya”

of Ahirbudnya Samhitai sloka cited before,

clearly shows that they both are cause for

universe.

From one point of view Perumal and Piratti can

be thought off as two separate entities. From

another point of view, they can be contemplated

as a single entity as well.

From this we can see that Piratti acts in the

role of “Swaroopa niroopaka dharmam” (character

that identifies the essential nature) for Perumal.

Therefore, any term that refers to Perumal,

refers to Piratti as well. Terms such as

“Narayanan”, “Pursushothaman” may seem to refer

only to Perumal. But, in as much as Piratti

is “Swaroopa niroopaka dharmam” these names

refer to Piratti as well. It is not necessary

to refer to Piratti by a separate term.

With this in mind, Sri Bhattar in Sri Guna

rathna kosam, says,

“tadantarbhAvAt tvAM na pR^iuthagabhidhatte

shrutirapi”

(since Piratti is subsumed in the essential

form (swaroopam) of Perumal in an inseparable

manner , Sruthi refers to her with the names

that refer to Perumal and not with separate

names).

However, since Piratti is also characterized by

the qualities such as “jnanam”, “balam” etc.,

she is often refered to by separate names as

well.

With all this we established that Piratti and

Perumal both play indispensable roles in the

act of creation.

-- to be continued

srimad azhagiya singar thiruvadigaLE saraNam

-- adiyen ramanuja dasan

(Translation by P. Dileepan)

satish_454 · January 8, 2012

Dear all,

Can anyone help me search the forum for the remaining parts of this series. The search result gave Shri tattva Dipika parts 1 to 6. But the 6th part says, to be continued. I am looking for the other parts, if any.

Regards,

Satish

(DO NOT FORWARD THIS SERIES TO ANYONE WITHOUT THE PERMISSION OF THE
TRANSLATOR)

Sri:

Srimate Sri Lakshminrisimha ParabrahmaNE nama:

Srimate Sri Satakopaya nama:

Srimate Sri Ramanujaya nama:

Srimate Sri Nigamantha mahadesikaya nama:

Srimate SrimadhaathivaN satakopa yatindra mahadesikaya nama:

Srimate Srivan Satakopa Sri Vedantha Desika Yatindra Mahadesikaya nama:

Srimate Sri Lakshminrisimha Dhivya Padhuka sevaka

Srivan Satakopa Sri Narayana Yatindra Mahadesikaya nama:

One name refers to both

-----------------------

In “j~nAya Siddhaanjali”, Swami Sri Desikan states

that many texts such as Lakshmitantram and Ahirboodhnya

Samhita, describe the glory of Piratti. Some of these

slokas are cited here.

“tAvimAvekadhaivoktau bhedya-bhedakabhAavataH |

pR^ithaktvena tu shAshreshu jagaddhetutayoditau !

naiva shAktyA vinA kashcit shaktimAnasti kAraNam |

na tu shaktimatashshAkti: vinA kApyavatiShTate ||

tattadgauravamAshritya tantravedAntapAragaiH

jagaddhetutayA devAvekaikAviva darshitau ||”

Often Perumal and Piratti are explained as a unity.

However, they are often explained in separate terms

as well. One is “bhedyar” and the other is “bhEdakar”.

One is called “vyAvarthyar” (the one who is distinguished

from others) and the other, “vyAvarthakar” (the

distinguishing character). It is with Piratti’s

association that Perumal gets distinguished from

demi-gods. Through this we identify the supreme

God as “shriya:pati” (shri’s husband). Thus, by

Piratti’s association, Perumal is “vyAvarthayar”,

(distinct from others).

Therefore, Piratti is known as “vyAvartikai”

A character (dharmam) that distinguishes

its possessor from others is called “vyAvarthakam”.

The possessor who is distinguished from all other

entities is known as “dharmi”. Between the

distinguishing character (dharmam) and the possessor

(dharmi) of the distinguishing character, the possessor

is prominent and the character which distinguishes

the possessor is subsumed within the possessor.

Therefore, even though the two entities, namely,

distinguishing character (dharmi) and the possessor

(dharmam), i.e., “vyAvartakam” and “vyAvartyam”,

are different, in as much as the distinguishing

character (dharmi) is subsumed within the possessor

(dharmam), they both can be referred to by a single

term that refers only to the possessor (dharmi)

and not the distinguishing character (dharmam)

directly. In this way, the term that refers to

the possessor (dharmi) will refer to the

distinguishing character (dharmi) as well. For

example, with the single term sun we refer both

to the entity sun and the luminosity that never

leaves the sun which distinguishes it from other

light giving entities such as moon and stars.

No second term is required to refer to the

luminosity which is an inseparable part of sun.

This inseparability is called “apR^iuthaksiddham”.

Similarly, Piratti serves as “vyAvartakam” for

Perumal. She is an inseparable aspect

(apruthaksiddhi) of Perumal. Therefore she

does not require a separate term to identify

her. The term that refers to Perumal who

possesses Piratti, will also refer to her.

This concept is explained by the first line

of the Ahirnudnya samhitha slokam:

“tAvimAvekadhaivoktau bhedya-bhedakabhAavAt:”

quoted above.

However, since Piratti and Perumal are two

different entities with different forms and

nature they can also be referred to with

separate identifying terms. This is explained

by the next line of the sloka

“pR^iuthaktvena tu shAstreShu jagaddhetutayoditau”

The purport of this sloka, is, whether one refers

to them individually with two separate names, or

with just a single name, they both are cause for

creation.

Piratti is Perumal’s power (shakti). Sakthi

need not be formless. Since Piratti is inseparable

from Perumal she is called His power. The one

who possesses this power will never part with it.

The Power also will never exist independent of

its possessor. Based on this inseparable association

(apR^iuthaksiddhi) Piratti is called Power

(shakthi) and Perumal is called the possessor

of Power (Shakthimaan).

They each have individual distinction as well.

Perumal’s distinction is his status as the

substratum for the existence of the Power.

Piratti’s distinction is her role as the

distinguishing character that differentiates

Perumal from every other entity. Thus, Perumal

and Piratti are contemplated as two distinct

entities by Vedantins. At the same time,

Perumal and Piratti are considered as equals

as well. In any case, tattadgauravam Ashritya”

of Ahirbudnya Samhitai sloka cited before,

clearly shows that they both are cause for

universe.

From one point of view Perumal and Piratti can

be thought off as two separate entities. From

another point of view, they can be contemplated

as a single entity as well.

From this we can see that Piratti acts in the

role of “Swaroopa niroopaka dharmam” (character

that identifies the essential nature) for Perumal.

Therefore, any term that refers to Perumal,

refers to Piratti as well. Terms such as

“Narayanan”, “Pursushothaman” may seem to refer

only to Perumal. But, in as much as Piratti

is “Swaroopa niroopaka dharmam” these names

refer to Piratti as well. It is not necessary

to refer to Piratti by a separate term.

With this in mind, Sri Bhattar in Sri Guna

rathna kosam, says,

“tadantarbhAvAt tvAM na pR^iuthagabhidhatte

shrutirapi”

(since Piratti is subsumed in the essential

form (swaroopam) of Perumal in an inseparable

manner , Sruthi refers to her with the names

that refer to Perumal and not with separate

names).

However, since Piratti is also characterized by

the qualities such as “jnanam”, “balam” etc.,

she is often refered to by separate names as

well.

With all this we established that Piratti and

Perumal both play indispensable roles in the

act of creation.

-- to be continued

srimad azhagiya singar thiruvadigaLE saraNam

-- adiyen ramanuja dasan

(Translation by P. Dileepan)