AntaryAmi Vs AntaryAmi avatAram (Was Need to know : A clarification)

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SrI:

SrI Lakshminrusimha ParabrahmaNE namaha

SrI Lakshminrusimha divya pAdukA sEvaka SrIvaN SaThakOpa-

SrI nArAyaNa yateendra mahAdESikAya namaha

 

namO nArAyaNa!

 

Dear devotees,

 

Thanks to the devotee who raised the question and also

to SrI SaThakOpan in correcting his earlier posting by

presenting the explanations of SrImad Azhagiyasingar

in " SrImad Rahasyatraya SAra VivaraNam " .

 

In summary, the term " AntaryAmi " can refer to BOTH " DivyAtma

Swaroopam " of PerumAL being the controller of chit and achit,

AND one type of PerumAL's " avatAram " . So, to make the intent

be very clear, usually, the term " antaryAmi " is used to

directly refer the former meaning and the term " antaryAmi

avatAram " (alias " antaryAmi roopam " ) to refer the latter.

 

avatAram refers to descent of Para-VAsudEva with He Himself

being counted as one avatAram (due to the possesion of

Divya MangaLa Vigraha). All the avatArams being born out of

Para-VAsudEva, also have Suddha-Sattva body. Thus avatAram

has implicit connection with " roopam " ie. " Divine Body " .

The latter meaning of the term " antaryAmi " refers to an

avatAram of PerumAL as explained in SrI SaThakOpan's posting.

 

 

> SrI SaThakOpan wrote :

 

> 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 .

 

There are certain issues which needs to be addressed here :

 

Is the antaryAmi roopam present _only_ in the hearts of

men who perform upAsana OR is it present in the heart

of all human beings ? Is the antaryAmi roopam not present

in dEvas and the like, who are superior to human beings ?

 

AchAryas (including those who have commented upon SrI

VaradarAja PancAsat) have explained that antaryAmi roopam is

present in the hearts of all human beings, irrespective of

whether they resort to Bhakti YOga or not. AntaryAmi roopam

is also present in beings superior to humans like dEvas. But,

it is not present in sub-human species. However, only

yOgis performing bhakti yOga (who are only qualified to

meditate on this avatAram) are able to meditate upon

this form.

 

But, aDIyEn has also heard from certain AchAryas that the

antaryAmi roopam is present _only_ in the hearts of those

who perform upAsana. Some difference of opinion seems to

exist.

 

In the PratimAdhikaraNam of Brahma SUtras, by the sUtram

" hrudayapEkshayA tu manushyAdhikAratvAt " (1.3.24), it is

clear that hArdan ie.antaryAmi roopam is present in the

heart of manushya (men/human beings) because of their

adhikAram (qualification) for bhakti-yOga. By the next

sUtram " taduparyapi bAdarAyaNassambhavAt " (1.3.25), it

is clear that antaryAmi roopam is present in species

superior to human beings, since they also have qualification

to perform bhakti yOga.

 

Probably, in the next tele-upanyAsam of SrImad Azhagiyasingar,

the question as to " Whether antaryAmi roopam is present only

in the hearts of bhakti yOgins belonging to men and

super-human species Or in the hearts of all humans

and super-human species ? " can be asked. There is another

complication also. Bhakti Yoga can continue in the births

of sub-human species (eg: Jada Bharatar as a deer in his

previous life). " Will the antaryAmi roopam be present in the

heart of those sub-human species, wherein the jIvAtma is

performing Bhakti-YOga " is also a question to ponder over.

 

Though aDiyEn has discussed this with an AchArya some months

back, it would be great to know the answer from SrImad

Azhagiyasingar. aDiyEn humbly requests someone to pose this

question to SrImad Azhagiyasingar. Thanks in advance.

 

> 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 source for writing the above conclusion by SrI SaThakOpan

arises from SrImad Azhagiyasingar's VivaraNam, wherein HH Jeeyar

explains an issue as presented by SrI abhinava dESika UttamUr

SwAmi in his commentary " ParishkAra " to SvEtASwatAra Upanishad.

But, SrI SaThakOpan has probably mistook the wordings of

Azhagiyasingar. The above stated conclusion is actually the

" pUrvapaksham " (Opponent's View) that is refuted by SrI UttamUr

SwAmi in his commentary. In the Upanishad text " an^gushThamAtraH

purushOantarAtma _sadA_ janAnAm hrudayE sannivishtaH " , by the

term " sadA " (always), it becomes clear that HArdan ie. antaryAmi

Roopam is ever present in the heart - says SrI UttamUr SwAmi.

 

In the above mentioned SrI VaradarAja PancAsat verse, the padam

" nibhrutA " is used by SwAmi DESIkan to explain the same

siddhAntam that " antaryAmi roopam " is ever present in the heart

and it is not that He suddenly takes the antaryAmi avatAram at

the time of upAsana. In this verse, SwAmi DESikan is stating

that the antaryAmi roopam shines like the " Still/Permanent

lightning in/containing the dark cloud <of heart> " ( Source:

" nIlatOyata madyastA vidyullEkEva bhAsvarA " of NArAyaNa

anuvAkam). The lightning which is usually observed is

transient/impermanent. So, SwAmi DESikan adds the adjective

" nibhrutA " (Still/Permanent) to the lightning called

" antaryAmi Roopam " , for conveying the siddhAntam.

 

aDiyEn rAmAnuja dAsan,

KOmAndUr ELayavilli KaraLapAkkam AnantapadmanAbhan

KrishNArpaNam.