SrI :
Dear BhakthAs:
Today , we will
cover Four paasurams about the svaroopam of
the JeevAthmaa and the obstacles to Moksham (
250 -253).
250. The description of the Svaroopam of the
JeevAthmaa
*********************************************************************
BhUtha vudal pulankaL manam pul aavi punthi
yenum
yAthum alanAi ilahi yaann yenum inn nuNN aRivAi
chEthananAi adimaiyumAmm yuirkellAm
tiNNuyirAi
theethal inRi thihazhum Seer Athtigiri Thirumaal
----3rd Paasuram
(meaning): JeevAthmA is : "ThirumAl , uyirkku
uyirAi Thihazhum ".
This states that the Lord is the shining indweller
of all JeevAthmAs .
This Body made of pancha bhUthams , the indhriyams
, manas ,
PrANa Vaayus , Jn~Anam are distinctly different from
JeevAthmA ;
it manifests again and again with the Jn~Anam of " aham
/naann/Myself " .
Jeevan is of atomic size and is of JnAnandha svaroopam . Jeevan is different
from sarIram to SarIram. Its svaroopam is that of always being a servant
(adimai) for
the Lord .
251. The leelA rasam of the Lord as He witnesses
the Jeevan enjoying Karma phalan
***************************************************************************************************
taan adaittha guNam karuvi tamm girisai vazhi
ozhukki
oon yedutthu uNDu umizhnthu uzhalum yuirkku yellAm
uyirAhi
kaan nadatthi Kamalayudan kaNDuhanthu viLayAdym
tEn yeduttha solaihaL soozh Thiru
AtthiyUrAnE......Paasuram 4
(Meaning): Lord VaradarAjan through His sankalpam
facilitates the Jeevan
to use the gifts ( GuNams ,
Indhriyams et al ) given by Him according to
the Jeevan's karmAs.JeevAthma gains a sarIram for experiencing
the phalans arising from its karmAs ; As the
jeevan experiences these , it
detests these anubhavams , desires them again and
therefore occupies
a new body ; the cycle repeats and the jeevan thus gets tossed around
in the fierce tides of the ocean of SamsAram.
PeraruLALan enters inside
these jeevans along with His PirAtti as their
indweller and watches the jevans
enjoy their karma phalans . The dhivya
dampathis have their leelA rasam
in witnessing the anubhavams of the Jeevans relating to their karmic experiences .
The next two Paasurams (252-253)are about
the obstacles to Moksham
(Moksha VirOdhi) that the jevan faces . The
doctrine of Moksha VirOdhi
is the third of the five arTa
panchakams.
252. Types of MOksha VirOdhi
*************************************
uyyum uRavu isayAthE otthavarkkE
adimayumAi
poy uruvai tamakku yERRip-pulan koNDa payanE
koNDu
iyuRavum aar iruLum al-vazhiyum
adainthavarkkE
meyyaruL seythidum ThirumAl vEzha malai
MEyavanE---Paasuram: 5
(Meaning): JeevAthmA does not remember its
inherent and
inescapable links to SarvEswaran ,
its Lord and becomes
unfortunately a servant to another bonded
jeevan.The Jeevan
does not recall its status as an eternal entity and
engages in
trivial pleasures because of not remembering the
difference between
it and the perishable sarIram in which it is
temporarily housed .
The Jeevan fails to
gain AchArya KadAksham and therefore is
full of ajn~Anam ; the jeevan roils now in agony
and begins to pursue
inauspicious ways.
Our Lord takes pity on such a Jeevan ,
shows it the way to
enter into sath sangam and to recieve AchArya
KatAksham . Thereafter , Our Lord awaits the jeevan to qualify for
Moksha Sukham and
once the Jeevan has observed Bhakthi or
Prapatthi yOgam , Iswaran grants them freedom from rebirths .
253. The Result of of SamsAra Bhandham
from Karma Bandham
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vidhai muLayin nyAyatthAl adi illA vinai
adaivE
sathai udala nAlvahaikkum
saraNamaLIppAn yenat-thihazndhu
padhavi aRiyAthu pazham pAzhil
uzhalhinRArkku
sithaivu ill aruL tarum Thiru
AtthinaharAnE ----Paasuram : 6
(Meaning): PeraruLALa PerumAL ,
who protects and blesses
all JeevarAsis takes pity on
the suffering Jeevans, who are being
tossed about in the fierce sea
of SamsAram ; in this karma bhUmi ,
the Lord shows them the
redeeming way and grants them freedom
from being born again with a body ( sarIram)
made of pancha bhUthams
and in any one of the four
kinds of bodies(Deva SarIram , Manushya SarIram ,
Thiryak SarIram and
SthAvara SarIram ) . Pazham Paazh here
refers to the the timeless
samsAra MaNDalam , where the Jeevans
reside . PeraruLALan
showers the suffering Jeevans . His dayA
for the fit jeevans leads to the enjoyment of
Moksha Sulham.
Vidhai MuLai NyAyam here refers to BhIjAnkura
NyAyam . The sprout of a plant
(MuLai) arises from the seed ( Vithai) . That seed
did not arise from no where . It
arose from an earlier mulai .There comes a doubt as
to which originated first :
is it the seed or the plant ? The root cause in
this question/debate is hard
to settle on . This is BheejAnkura NyAyam . In a
similar way , It is hard to
decide on whether Sariram came first to enjoy the
karmAs or the KarmAs
led to the appearance of Sariram to experience the
karmAs . In view of
the difficulties in establishing which came first ,
PoorvALs stated that
both Karmas and Sariram are timeless and ancient (
anAdhi) .
Naalvahai udal in this Paasuram refers to the four
kinds of body
in to which a jeevan enters to experience its
karmas: (1) The body of
DEvAs (2) The body of humans /Manushya Sariram (3)
Animal or Bird
Sariram ( Thiryak Sariram ) and (4) Tree or stone
et al , which are
immobile ( SthAvara Sariram).VinaikaL are
experienced through
the Sariram by the Jeevans taking one or the other
form of Sariram .
Next , we will cover the five slOkams dealing with
the two UpAyams
to gain Moksha Sukham , the bliss of Moksham itself
and the Phala
slOkam of the ArTa Panchaka Prabhnadham
.
SrI NaarAyaNa YathIndhra MahA DesikAya
Nama:
Oppiliappan Koil VaradAchAri Sadagopan
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