RE: Need to know : A clarification

[Guest guest]

The following is an excerpt from

a recent posting of adiyEn as response

to a query from Srimathi PriyA :

 

>>

>> Sadagopan [sgopan]

>> Wednesday, August 09, 2000 7:50 PM

>> priya5050

CC:

>> Re: Need to know

>>

>>

>> You referred to one of those five states : Haartha or

>> AntharyAmi Roopam and asked about another(Archai),

>> who is resident in Temples consecrated by Aagamic rules.

>>

>> The Isvaran in the heart cavity is present in His

>> sookshma (most subtle) roopam . This is the AntharyAmi.

>> The sacred text known as AntharyAmi BraahmaNam

>> states the the Lord is present in all sentients

>> and insentients (ChEthana -achEthanams).

 

 

A dear Malolan net member's following query on the AntharyAmi

**************************************************************

 

>Dear Sri Sadagopan:

>

>Please correct me if I am wrong, from what I understand

>there is a difference between the Lord pervading all

>Chetanas and Achetanas and the Haartha Avatharam. Hartha

>Avatharam is purely restricted to human births, not even

>animals, let alone achethanas. In the Antharyami Roopam

>form Perumal and Thayar are in the heart cavity of human

>beings in the same form as in Paramapatham, i.e. in seated

>position with left leg folded, right leg hanging, four

>hands, etc. This avatharam is meant for Bhakti-yogins

>to medidate upon. Your e-mail seems to leave the

>impression that Antharyami roopam is present in all

>chethanas and achethanas.

 

My Dear fellow sishyA of Sri Matam:

 

adiyEn is very happy to expand on what I wrote.

In tatthva NishkarshaNam , one has to be very

careful because of the subtelities involved.

adiyEn welcomes the above question and

thanks the bhakthar ,who asked this question.

 

Our revered Srimath Azhagiya Singar has

explained these subtelities in his brilliant

manner that serves as a kalankarai ViLakku

for us .

 

adiyen would like to take this opportunity to

clarify these fine points between " AntharyAmi

and AntharyAmi Roopam or Haartha Roopam " .

This is an important point that adiyEn is

glad to focused on .

 

The fifth state of Bhagavaan besides Param ,

VyUham , Vibhavam and Archai is AntharyAmi.

 

There are two tatthvams here : (1) AntharyAmi

and (2) AntharyAmi Roopam or Haartha Roopam.

The distinctions between them have to be

clearly understood.

 

AntharyAmi state refers to the dhivyAthma

Svaroopam of EmperumAn . This is present

in ALL chEthanams and achEthanams. The pramANam

is : " Ya: PruthivyAm thishtan, Ya: pruthivIm

antharO yamayathi ; ya aathma thishtan ,

ya aathmAnam antharO yamaayhti " . Here

the entire range from Chethanam to achEthanm

is covered. Lord is here niyanthA inside

the chEthanams and achEthanams. This is what

adiyEn was referring to as revealed by

AntharyAmi BrAhmaNam text .AntharyAmi then is

the dhivyAthma Svaroopam of BhagavAn.

 

The reference to " antharyAmi Svaroopam "

as distinct from " antharyAmi " was not

taken up by adiyEn in that general note.

 

That is the root of the confusion that

adiyEn has caused.Let me hasten to correct it

and help with the development of the full

picture with the help of Srimath Azhagiya Singar's

dhivya KaalakshEpam .

 

This AntharyAmi savroopam or the antharyAmi

avathAram is the Lord with aprAkrutha ThirumEni

sitting in the middle of the JaDarAgni in

the heart cavity as " dahara puNDarIka

madhyAkAsa Vahni sikhA vardhinI --neelathOyadhAbha

ParamAthmA svaroopA -- "

 

Swamy Desikan choosing His words carefully

to avoid confusion between " AntharyAnmi "

and " antharyAmi avathAram " observed:

 

" sarvarudayavum hrudayangaLilE sookshmamAi

iruppothur ROOPA VISESHATTHAIK KONDU NiRkinRa

nilai , antharyAmyaavatharam . "

 

This is the svaroopam saluted in the Sruthi

as ' tasyA sikhAyA madhyE ParamAthmA vyavasthitha: " .

Our revered AchAryan quotes Swamy NammAzhwAr's

Thiruviruttha Paasuram passage : " neelam uNDa

minnanna mEnip PerumAL " .

 

Swamy Desikan takes us to the next step of

definition of this antharyAmi Roopam in

his Sri VaradarAja PanchAsath and in whose

heart this antharymi roopam is manifest :

 

" tanvI hrudhi sphurathi kaapi sikhA MUNINAAM

SoudhAminIva nibhruthA navamEgagarbhA "

 

This " antharyAmi or Haartha Roopam " is present

only in the heart of humans , who can perform

Haartha roopa dhyAnam. It will NOT be present

in the heart cavity of animlas and birds ,

which are not capable of performing such

an UpAsanA . That is what Swamy Desikan

observed as " Sarvarudayavum sookshamamAi

irukkum roopa visEsham " .He specifically

used the word " Sarvarudayavum " instead of

the neutral gender , " Sarvatthinudayuvum " .

Thus , it becomes clear that this " antharyAmi

Roopam " does exist only in the heart lotuses

of Humans fit to perform dhyAnam (DhyAnArha-

hrudhayams).

 

This antharyAmyAvathAram is the means for

the dhyAnam of ParamAthmA with dhivya Mangala

Vigraham as at Sri Vaikuntam ( Para VaasudEvan) .

Those skilled in AshtAnga Yogam wishing to

perform AarAdhanam (Bhakthi yOga Nishtars) for

AntharyAmi Roopan inside the heart cavity

ALONE are qualiifed for this upasanA .

 

First step in this upAsanA is karma yOgam followed

by Jn~Ana Yogam to have the boon of JeevAthma

SaakshAthkAram.Now , such an upAsakan is qualified to

pursue Bhakthi Yogam .The obstacles to Bhakthi Yogam

are then removed by the HaarthAvathAra DhyAnam.

This saakAra DhyAnam with the specific roopam for

the Lord in the form as in Sri Vaikuntam

in the qualified one's heart cavity is

AntharyAmi Roopa dhyAnam.

 

This Haartha Roopam is the sookshmAmsam of

Para VaasudEva Roopam . He takes on the form inside

the heart cavity with the size of a thumb with

sankha -chakrams and with folding of His right foot

and left foot hanging , the right hand on His right knee

and the left hand on AdhisEshan.

 

In conclusion , adiyen wishes to emphasize that

the Haartha or antharyAmi Roopan manifests

Himself (aavirbhAvam) in the heart cavities

of UpaasakAs ONLY AT UPAASANAA KAALAM . Thus,

he is NOT PRESENT as Haartha Roopan at

the heart cavity AT ALL TIMES .

 

The upAsakan of Haartha Roopam , who reflects on

the avathAra rahasyam AND perorms Bhakthi Yogam

is blessed to attain Moksha Siddhi without another janma.

Moksham is delayed for a Bhakthi Yogi , who does not

reflect on the seven particular meanings

of the avathAra rahasyam of our Lord .

 

For almost all of us , who can not pursue this

ardous task of Bhakthi Yogam, we seek SaraNagathi

as UpAyam and are blessed with SaakshAth Moksham

at the end of one's dehAvasAnam due to the krupai of

a sadAchAryan (Srimath Azhagiya Singar), who pleads with

Sri Lakshmi Nrusimhan for the conferral of

such a matchless boon for us .Even for those performing

Prapatthi, the chinthanai on Bhagavaan's avathAra

rahasyam taught by GeethAchAryan becomes essential

to strengthen one's MahA VisvAsam , one of the five

angams of prapatthi.

 

Srimath Azhagiya Singar ThiruvadigaLE saranam ,

Daasan , Oppiliappan Koil VaradAchAri SatakOpan

[Guest guest]

>This Haartha Roopam is the sookshmAmsam of

>Para VaasudEva Roopam . He takes on the form inside

>the heart cavity with the size of a thumb with

>sankha -chakrams and with folding of His right foot

>and left foot hanging , the right hand on His right knee

>and the left hand on AdhisEshan.

>

>In conclusion , adiyen wishes to emphasize that

>the Haartha or antharyAmi Roopan manifests

>Himself (aavirbhAvam) in the heart cavities

>of UpaasakAs ONLY AT UPAASANAA KAALAM . Thus,

>he is NOT PRESENT as Haartha Roopan at

>the heart cavity AT ALL TIMES .

 

 

There is a difference of opinion among Vidwans on this issue. Sri

Srivatsankachariar has said in one discourse that Sriman Narayana takes up

residence in the heart in anticipation of an individual doing upaasana to

Him in the antaryaami form. Sri Anand Karalapakkam was witness to a debate

between Srimad Azhagiya Singar and Sri Purusai Swami on this issue.

 

Sri Sadagopan's position has the support of some Vidwans like Sri Purusai

Swami on this issue.

 

adiyen Ramanuja daasan,

jagan.

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[Guest guest]

Dear Sri Jagannnathan:

 

Thanks ever so much for the additional

information . adiyEn was not aware of

this differences of opinion . It will be wonderful ,

if Sriamth Azhagiyasingar can help us and point the way .

adiyEn will miss the next two TeleupanyAsams

because of an overseas trip and hence can not

request clarification directly .

 

It is my fondest hope that Sri Dileepan

can request HH Srimath Azagiya Singar

to comment and help us firm up the position

that we should take following His nirvAham

that is final for us .

 

Srimath Azhagiya Singar ThiruvadigaLE SaraNam ,

Daasan,

V.SatakOpan

 

At 07:20 AM 8/28/00 GMT, you wrote:

>

>

>

>>This Haartha Roopam is the sookshmAmsam of

>>Para VaasudEva Roopam . He takes on the form inside

>>the heart cavity with the size of a thumb with

>>sankha -chakrams and with folding of His right foot

>>and left foot hanging , the right hand on His right knee

>>and the left hand on AdhisEshan.

>>

>>In conclusion , adiyen wishes to emphasize that

>>the Haartha or antharyAmi Roopan manifests

>>Himself (aavirbhAvam) in the heart cavities

>>of UpaasakAs ONLY AT UPAASANAA KAALAM . Thus,

>>he is NOT PRESENT as Haartha Roopan at

>>the heart cavity AT ALL TIMES .

>

>

>There is a difference of opinion among Vidwans on this issue. Sri

>Srivatsankachariar has said in one discourse that Sriman Narayana takes up

>residence in the heart in anticipation of an individual doing upaasana to

>Him in the antaryaami form. Sri Anand Karalapakkam was witness to a debate

>between Srimad Azhagiya Singar and Sri Purusai Swami on this issue.

>

>Sri Sadagopan's position has the support of some Vidwans like Sri Purusai

>Swami on this issue.

>

>adiyen Ramanuja daasan,

>jagan.

>_______________________

>Get Your Private, Free E-mail from MSN Hotmail at http://www.hotmail.com.

>

>Share information about yourself, create your own public profile at

>http://profiles.msn.com.

>

>

>