Wonderful! Dasohams.
Vishnu
--- In ramanuja@xxxxxxxxxxxxxxx, "pataps" <pataps@xxxx> wrote:
> srImathE rAmAnujAya namaha
>
> Dear srI vishNu:
>
> I was not planning on getting into this interesting thread, but
> something you say below prompted me to post this (so, please
forgive
> me if there is some repetition of ideas from earlier posts). Also,
> this is a rather important point that is well delineated in
> mumukshuppaDi.
>
> --- In ramanuja@xxxxxxxxxxxxxxx, "Vishnu" <vsmvishnu@xxxx> wrote:
> > Dear Sriman Venkatesan,
> >
> > I agree with Sriman Padmanabhan on this.
> >
> > The mUlam quoted by Smt Sheela also does not have any mention of
> > SEshatvam specifically.
> .............................
> > Here it is important to note that all the objects mentioned are
> > non-sentient, indicating pAratantryam without any ahankAram. Thus
> > SEsha has complete SEshatvam.
> >
> > Then how do we interpret sUtra 92?
>
>
> Well, the mUlam does say it explicitly (starting with sutram No.
86 )
> though you will need swAmy maNavALa mAmunikaL's vyAkhyAnam for No.
> 92 to understand it (aside: there can never be any ambiguity in the
> words of our pUrvAchAryas; such confusion is usually a
manifestation
> of our inability to comprehend:-).
>
> Here is the vyAkhyAnam from Swamy vishada vAk shikAmaNi:
>
> thanakkEyAga enRathai upapAdikkirAr (this is tirumantra prakaraNam,
> and we are talking about the true meaning of namaha) - meaning, in
> the previous sutram (91), swAmy PL says
>
> Eeshwaran thanakkEyAyirukkum, achitthu piRarRkEyAyirukkum,
> Atma tanakkum piRakkum bothuvAyirukkumenRu muRpaTTaninaivu,
> agnyananRikkE
>
> ******tanakkEyAga enaikkoLLavENum engirathu namassAl*****
>
> (vyAkhyAnam - just the last part which is the essential message of
> this sUtram - 'swAtantramE swaroopamAna Eeswaran swArtha paranAy
> irukkum; chaitanyarahitamAkaiyAlE tanakkengaikku yOgyatai inRikkE
> pAratantra swaroopAmAyirukkum achitthu parArthamAy irukkum;
> chaturthiyil sonna sEshatvathaiyum, makArathil sonna
> gnyAtrutvathaiyumuDaiyanAna Atma, gnyAtrutva balathAlE
> swArthathaikkum, *sEshatva* balaththAlE parArthataikkum
> pothuvAyirukkumenRu namassukku poorva padathiRpiRantha
> prathipaththi; appaDianRikkE, (this is important) parArthathai
> EkavEshamAna achithuppOlE *thanakkEyAgavenaikkOLLumeethE*
> engirapaDiyE aththalaikkE rasamAmpaDi viniyOgam koLLa vENum
> enRapEkshikkiRathu innamassAlE engai)
>
> swAmy mamunikaL says that pArathanthryam is the true manifest
> expression for sEshatvam; If we understand our sEshatvam, then we
> exist as parathantras; parArthathai Eka vEshamAna achitthuppOlE - a
> desired manifestation of our sEshatvam finds its complete
expression
> in 'achitvat pAratantryam' - paDIyAykkidandhu un pavaLa vAy
kANbEne -
> meaning, pAratantryam (and His swaroopam as sEshi) supersedes a
> perceived conflict stemming from gnyAtrutvam - awareness.
>
> Now, let us look at No. 92:
>
> bhOga dashaiyil Eeswaran azhikkumpOthu nOkkavENum enRu
> azhiyAthozhigai (this is very subtle, so we need the vyAkhyAnam)
>
> periya jeeyar's vyAkhyAnam (just the relevant part):
>
> thannODE kalandu parimArum dashaiyil bhOktAvAna Eeswaran
> *ATkoLvAnoththennu yiruNDA mAyan* engirapaDiyE
> aDimaikkoLvAraippOlE pugundhu
> than vyAmOhaththAlE thAzh ninRu parimAri iththalaiyil
> sEshathvaththai azhikkumpOdhu
> 'nam sEshatvaththai nAm nOkka vENum'
> enRu naichchyam bhAvithirAyththu
> avan bhOgaththai azhiyAthozhigai yengai
>
> achitvat pAaratantryam when we internalize sEshatvam to the point
> that His enjoyment supersedes everything we are; in which case, **
> avan bhOgaththai azhiyAthozhigai**, His enjoyment is supreme, and
we
> should show pArathantryam that is quintessential sEshatvam, we will
> be His master in His servitude, for His enjoyment, not for one
> moment should we allow our naicchyam to leave our awareness.
>
> Clearly, it is very difficult to translate the magnificent phrasing
> of swAmy maNavALa mAmunikaL; but the idea is very clear, that
> pAratantryam is the true representation of sEshatvam.
>
> aDiyEn rAmAnuja dAsan,
>
> sridhar
>
> Note: I am sure that my translation is filled with errors and
> transgressions for which I ask for forgiveness from the learned
> bhAgavathas; the only way to understand these ideas is to learn
from
> an Acharya (or through kAlakshEpams at the feet of erudite
> bhAgavathas such as srI ES BhoovarAhan Swamy or srI velukkudi
> krishnan swamy); the written english medium is grossly inadequate
in
> communicating the subtlety of phrasing and profundity of ideas
> replete in the words of our poorvAchAryas.
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