AntaryAmi Vs AntaryAmi AvatAram

[Guest guest]

SrI:

SrI Lakshminrusimha ParabrahmaNE namaha

SrI Lakshminrusimha divya pAdukA sEvaka SrIvaN SaThakOpa-

SrI nArAyaNa yateendra mahAdESikAya namaha

 

namO nArAyaNa!

 

Dear devotees,

 

aDiyEn now read the posting of SrI Jaganath on this issue and

the response from SrI SaThaKOpan.

 

SrI Jaganath wrote:

>Sri Anand Karalapakkam was witness to a debate

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

 

Actually, aDIyEn was not a direct witness. A vidvAn told that

Azhagiyasingar in pUrvAshramam and SrI PuruSai swAmi

debated upon an aspect of this issue in a sathas.

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

 

There are few more questions (to add to complication) on this

issue, which aDiyEn has earlier discussed with an AchArya :

 

1. When the jIvAtma leaves the body to ascend to SrI VaikuNTham

through the arcirAdi mArgam, PerumAL ie. HArda Roopam alias

AntaryAmi avatAram, guides the jIvAtma to get out of body etc.

Is this specific to those who have human body and Superior body

than humans ?

 

Is it that PerumAL as AntaryAmi avatAram guides all the

bhakti-yogins and Prapannas, irrespective of their body (be it

even in Sub-Human Species) for their ascent to SrI VaikuNTham ?

Or in other words, Is AntaryAmi avatAram present atleast in the

body of all bhakti-yogins and Prapannas, if not in all the

species ?

 

2. Before performing the parishEsanam (during eating), the

nivEdanam of prasAdam (plain white cooked rice) has to be done

for " antaryAmi " . It is understood as for " antaryAmi avatAra "

perumAL. Does this mean that " antaryAmi avatAram " is there in

all human beings ?

 

Does it mean that, while nivEdanam to antaryAmi can be done by

those who are not bhakti yOgins, though only bhakti yogins have

the adhikAram (qualification) to meditate upon antaryAmi

avatAram ?

 

 

Important Note :

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

 

During mAnasIka AarAdhanam, the aarAdhanam is " Not " for antaryAmi

avatAra PerumAL. PerumAL for whom one is performing bAhya

(outside) aarAdhanam has to be seated in one's mind for the

mAnasIka aarAdhanam. This is because, " only " bhakti yogins have

the adhikAram (qualification/rights) to perform meditation upon

antaryAmi roopam.

 

In the Ahnikam Commentary, during the discussion on mAnasIka

aarAdhanam, SrImad Azhagiyasingar clearly states that " antaryAmi

avatAram " is present in every one of us : " munnamE nammUL

antaryAmiyin avatArattilirukkum emperumAnaip paRRiyatanRu idu " .

 

aDiyEn rAmAnuja dAsan,

KOmAndUr ELayavilli KaraLapAkkam AnantapadmanAbhan

KrishNArpaNam.

[Guest guest]

SrI:

SrI Lakshminrusimha ParabrahmaNE namaha

SrI Lakshminrusimha divya pAdukA sEvaka SrIvaN SaThakOpa-

SrI nArAyaNa yateendra mahAdESikAya namaha

 

namO nArAyaNa!

 

Dear devotees,

 

Since SrI Jaganath's posting involved names of certain AchAryas

taking some stand on this issue, aDiyEn feels that there should

not be any sense of ambiguity regarding that information.

 

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

This was SrI Jaganath's response to SrI SaThakOpan's posting :

 

>SrI SaThakOpan wrote :

>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 .

 

SrI Jaganath wrote :

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 is not able to understand what SrI Jagan is meaning by

SrI Sadagopan's position. In anycase, the debate between those

two AchAryas several years back was on whether antaryAmi

avatAram is present in the heart of all human beings (+ superior

beings like dEvas) Or only in bhakti-yogins. aDiyEn is not able to

recollect as to who actually argued for each of these stands. But,

both were agreed to the point that antaryAmi roopam is a permanent

resident of heart.

 

Based on the Ahnikam commentary of Azhagiyasingar, it is most

probable that HH Jeeyar has upholded that the antaryAmi avatAram is

present in all human beings and super-human beings. aDiyEn does

not know the current opinion of SrI PuruSai swAmi on this issue.

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

Reg SrI VaradarAja PancAsat :

 

> 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.

 

SrI SEva SrInivAsarAghavAchArya swAmi's commentary was the

reference used. Needless to say, its an excellent commentary.

Please do get all the vyAkyAnams of this great vidvAn, whose

inimitable style of presentation is glorified by even many other

vidvAns.

 

aDiyEn rAmAnuja dAsan,

KOmAndUr ELayavilli KaraLapAkkam AnantapadmanAbhan

KrishNArpaNam.

[Guest guest]

At 09:34 PM 8/29/00 +0530,Sri Anand karalapAkkam wrote:

 

Please see the text following my rsponse below:

 

SrI:

SrI Lakshminrusimha ParabrahmaNE namaha

SrI Lakshminrusimha divya pAdukA sEvaka SrIvaN SaThakOpa-

SrI nArAyaNa yateendra mahAdESikAya namaha

 

namO nArAyaNa!

 

Dear devotees,

 

adiyEn is thankful to the calrificatory notes

from Srimans JagannAthan , Anand and Dileepan.

 

I am glad that the posting helped to

refine additional aspects. From here on ,

adiyEn will wait for Srimath Azhagiya Singar's

nirvAham , which is the binding one for us all.

 

adiyEn will be away for two weeks and regret

that adiyEn could not request Srimath Azhagiya Singar

to help remove the doubts. Hope some one of you

would during the Tele-upanyAsam and sumamrize

Srimath Azhagiyasingar's ThiruvuLLam on

this complex subject .

 

Daasan , V.SatakOpan

 

> Since SrI Jaganath's posting involved names of certain AchAryas

> taking some stand on this issue, aDiyEn feels that there should

> not be any sense of ambiguity regarding that information.

>

>--------------------------

>This was SrI Jaganath's response to SrI SaThakOpan's posting :

>

>>SrI SaThakOpan wrote :

>>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 .

>

>SrI Jaganath wrote :

>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 is not able to understand what SrI Jagan is meaning by

> SrI Sadagopan's position. In anycase, the debate between those

> two AchAryas several years back was on whether antaryAmi

> avatAram is present in the heart of all human beings (+ superior

> beings like dEvas) Or only in bhakti-yogins. aDiyEn is not able to

> recollect as to who actually argued for each of these stands. But,

> both were agreed to the point that antaryAmi roopam is a permanent

> resident of heart.

>

> Based on the Ahnikam commentary of Azhagiyasingar, it is most

> probable that HH Jeeyar has upholded that the antaryAmi avatAram is

> present in all human beings and super-human beings. aDiyEn does

> not know the current opinion of SrI PuruSai swAmi on this issue.

>-------------------------------

> Reg SrI VaradarAja PancAsat :

>

>> 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.

>

> SrI SEva SrInivAsarAghavAchArya swAmi's commentary was the

> reference used. Needless to say, its an excellent commentary.

> Please do get all the vyAkyAnams of this great vidvAn, whose

> inimitable style of presentation is glorified by even many other

> vidvAns.

>

> aDiyEn rAmAnuja dAsan,

> KOmAndUr ELayavilli KaraLapAkkam AnantapadmanAbhan

> KrishNArpaNam.

>

>Srimate Sri Laksminrisimha Divya Paduka Sevaka

>Srivan Satakopa Sri Narayana Yatindra Mahadesikaya Nama:

>

>

>