NOTE: Readers having difficulty in reading the text may need to change their encoding to UTF-8. ------------ srI: SrI UpakAra Sangraham - III (18) -- niryANa adikAram -- Section - 10: SrI NammAzhvAr reveals all these so far described, in the first verse of his work, Thiruviruttham. ---- Sub-section: 2- The messages to be understood in this verse ---- After the detail commentary on the AzhvArâs verse beginning âpoinninRaâ, SwAmi Desikan now gives, in a package, the points to be learnt from the verse: (2) ippATTil, Suddha-aSuddha-roopangkaLAna acitthukkaLudaiya bhEdamum, cidacit-bhEdamum, baddha-mukta-nitya-vibhAgatthai udaiyarAna jeevarkaLudaiya anyOnya-bhEdamum, jeeva-ISvara-bhEdamum, ISvara-aikyamum, j~nAna-j~nAtru-bhEdamum, sadsat-j~nAn-bhEdamum, sadasat-anushThAna-bhEdamum, siddha-sAdhyOpAya-bhEdamum, para-avara-purushArtha-bhEdamum kidakkiRapadi yathAsthAnam SAbda-mAkavum, arthamAkvum anusandhippathu. SwAmi Desikan advises us to learn these points both in words as well as their meaning. We shall take up point by point: 1) âSuddha-aSuddha-roopangkaLAna acitthukkaLudaiya bhEdamâ -- âacitthukkaLâ means non-sentient objects, that is, material things which have no consciousness. They are categorized as pure and impure. We must know this difference among the objects which we are handling. This is shown in the verse as follows: a) false knowledge, which is opposed to true knowledge; b) dirty body, which is opposite to clean body. Knowledge is non-sentient according our sampradAya (tradition). 2) âcidacit-bhEdamâ â We must know the difference between sentient beings and non-sentient objects. This is revealed in the verse as follows: a) âyAmâ, âimaiyOrâ, âthalaivanâ and âadiyEnâ are sentient. b) âj~nAnamâ, âdirty bodyâ, âyOniâ(womb) and âmeiâ (body) are non-sentients (without consciousness) 3) âbaddha-mukta-nitya-vibhAgatthai udaiyarAna jeevarkaLudaiya anyOnya-bhEdamâ â Among the jIvas (individual souls), there are several differences. First, every jIva is a separate entity; they form a single category of souls, which is mentioned in the verse as âyAmâ. Within this category of souls, there are three groups: (i) âbaddha-sâ (bonded souls) (ii) âmukta-sâ(liberated souls) and (iii) ânitya-sâ (eternally free souls). These can be identified in the verse as follows: âyamâ â we. This word refers to the bonded souls; âuyiraLippAnâ â in order to give life, meaning, in order to liberate us (to become muktas). âimaiyOrâ â Eternally free souls. 4) âjeeva-ISvara-bhEdamâ â the difference between the individual soul and the Bhagavan. This is known in the verse by the words: âyAmâ, âimaiyOrâ, âadiyEnâ â these represent individual souls. âthalaivAâ means the Lord, that is, ISvara. 5) âISvara-aikyam,â â Only one Lord, Who has neither equal nor superior. There is no other Lord, except the Lord of the eternally free souls. He is also the Commander of all categories of souls and is in full control of the non-sentient matter and every object formed out of this matter. This is known from the word, âThalaivAâ â Oh Master (in singular). 6) âj~nAna-- j~nAtru-- bhEdam,â â The difference between knowledge and the knower. These are indicated in the verse as follows: âpoi ninRa j~nAnamâ, -- Though it refers to false knowledge, it comes under knowledge. âyAmâ â we â the possessors of knowledge. âadiyEnâ, I (Azhvar) who is also a knower. âimaiyOrâ â the eternally free souls â whose consciousness is fully expanded for ever, in contrast to our knowledge which is in a contracted state as we are in the bonded condition so long as we are in this world. âThalaivAâ â the Lord Whose consciousness is fully expanded. 7) âsadsat--j~nAna--bhEdam,â â The difference between knowing the sentient beings and knowing the non-sentient objects. âsat j~nAnamâ â the knowledge of the sentient â actually means the self-knowledge. That is, knowing that âIâ means the Atma â self and not the body (asat). We must also know that the Atma is permanent (nitya) and the body is perishable (anitya). We must also know the difference between the knowledge about the sentient and the knowledge about the non-sentient. The knowledge of the non-sentient leads one to attachment to things connected with the non-sentient body. This leads further to indulging in wrong actions. This is indicated in the verse by the expressions: âpoi ninRa j~nAnamâ, âpollA ozhukkuâ, âinninRa neermaiâ which respectively mean â wrong knowledge, wrong conduct and lowest life. The knowledge about sentient self is indicated by the expressions â âini yAm uRAmaiâ (we should not get this condition hereafter), âuyiraLippAnâ (in order to save us), âpiRanthAiâ (You took births), âimaiyOr thalaivA!â (Oh the Lord of the nitya sooris!), âkETTaruLvAiâ (please listen). 8) âsadasat-anushThAna-bhEdamâ â Such a difference in the knowledge of sentient and the non-sentient also makes the difference in the conduct also. This is indicated directly in some respects and indirectly in some other respects. The very knowledge that we have âpoi ninRa j~nAnamâ (wrong knowledge); âpollA ozhukkuâ â we know that our conduct is wrong and we want to change over to the correct conduct. 10) âsiddha-sAdhyOpAya-bhEdamâ â the difference between the means readily available and the means which we have to do. The first one is indicated in the verse in the expression âThalaivAâ â The Lord who is the siddhOpAyam âthe means already available. He will get our ambitions fulfilled if we authorize Him. The other is the means to be done by us, âsAdhyOpAyamâ. This is indicated by the following Expression in the verse: âadiyEn ceyyum viNNappamâ, which means âI make this submissionâ. It is indicative of surrender, prapatti, at the Lord. 11) âpara-avara-purushArtha-bhEdamâ â The difference between the lower objective of life and the higher objective of life. This is indicated in the verse in such a way as what should be abandoned and what should be adopted. What should be given up is indicated by the expressions, âpoi ninRa j~nAnamâ(false knowledge), âpollA ozhukkuâ, (wrong conduct) , âazhukkudambuâ (dirty body) and âinninRa neermaiâ (the disgusting this life) are all the lower goals (avara â purushArtham). What should be adopted is indicated by the expression, âinniRa neermai ini yAm uRAmaiâ (in order that we do not get into this lower birth). This indirectly conveys what is the higher goal of life â better than the present life (para-purushArtham). Thus, SwAmi Desikan advises us to note the words as well as their significance from this verse. (To continue) dAsan Anbil S.SrinivAsan ----- DELETE button is history. Unlimited mail storage is just a click away. Go to https://edit.india.yahoo.com/config/eval_register ------------------------------------ Oppiliappan Koil Varadachari Sadagopan http://www.sadagopan.org Yahoo! 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