Post by saidevo on Oct 19, 2012 9:26:06 GMT 5.5
Pages 193-196 (concluding part)
13. AbrahmakIta jananI
--a nAmAvaLi (row of names) in this phrase in Lalitha SahasranAmam. The nAmA next to this is varNASramaviDHAyinI. Combining these two names, PeriyavAL answered a difficult question.
When PeriyavAL was giving darshan after the puja was over and he returned after his bhikSA, a bhaktA (devotee) asked: "Since Lalitha SahasranAnam mentions that AmbaaL is the mother of all this world we all become sahoDharAs (brothers and sisters). If this is so, why to move with some people without physically coming in touch with them or touching them? How is this untouchability appropriate?"
Periyavar: For this question (why is there such distinction) the answer is in the very next nAmAvaLi. "AmbaaL who is the Mother of everyone has also established the niyama (regulation) of varNASrama (four divisions). She is also the varNASramaviDHAyinI!
14. ataH param
Just as two kinds of Brahmam, saguNa, nirguNa (with and without attributes) are accepted by the Advaitins, it is mentioned (in the Sruti) that those who get brahmaloka prApti (attainment of Brahma Lokam) reach the Karya Brahmam and there by him get tatvajnAnam (higher truth) taught and at the time of pUrti kAlam (dissolution), with him reach ParamaMukti by their brahmAmajnAnam, so they do not get rebirth.
The doubt 'of these two Muktis which is better qualitatively (param or higher)' and the question 'are there indeed two kinds of Muktis?' arise. PeriyavAL explained this thus:
"Vyasa in his own vAc (words) says in Brahma Sutra that he (such a soul), without getting it (his attainment) pUrti (complete) even after reaching the Brahma Lokam, reaches the Mukti that is even higher, along with the Karya Brahmam.
kAryatyaye tadadhyakSena sahAtaH paramabhidhAnAt
Since it is mentioned that when the Karya Brahma Lokam also is in praLaya (dissolution), he attains tatvajnAnam, and along with that lokAtyakSa (ruler of that world) Brahma, ataH param - they both reach the even higher paramapadam (feet of Paraman), this establishes the presence of krama mukti (progressive liberation). 'Because it is impossible for the paraprApti to happen just by going to a place, without realizing that he remains as the ParaBrahmam himself'--the Sutra BhASyam mentions it in this way. So, like the two kinds of vidyA (knowledge) paravidyA, aparavidyA, mukti is also two. In them the abheda sAkSAtkAra paramukti (realization of distintionless Paramukti) will happen by tatvajnAnam is the opinion of the Sutra."
Note:
Lalitha SahasranAmam:
285. AbrahmakItajananyai ~nama:
-- one who created everything from Brahma down to the worm.
286. varNASramaviDHAyinyai ~nama:
-- onw who established the system of varNASrama.
Brahma Sutra IV.3.10 (527):
kAryatyaye tadadhyakSena sahAtaH paramabhidhAnAt
"On the dissolution of the Brahmaloka (the souls attain) along with the ruler of that world what is higher than that (i.e., the Supreme Brahman) on account of the declaration of the Sruti."
For more, check Swami Krishnananda's Website at:
www.swami-krishnananda.org/bs_4/bs_4-3-05.html
15. yaccAsya santato bhAvah tasmAdAtmeti gayate
When explaining the meaning of Atma shabda (the word Atma), PeriyavAL mentioned this vAkyam (shlokam) many times to me in is speech:
yaccApnoti yadAdatte yaccAtti vishayAniha |
yaccAsya santato bhAvaH tasmAdAtmeti gIyate ||
and explained its essential meaning:
"jAgrat, svapna, suSupti (waking, dreaming, deep sleep) -- in these three states, the Atma (jIvan) that looks different as if he is of three different natures, in reality, continuing nirvikAra (without change) as sAkSi (witness) for the three (states), remains prakAsha (shining) in (a state of) Ananda (bliss), as a single kutasta (immutable entity), antar bahicha vyApin (spreading in and out)."
When saying this, the way he explained it with abhinaya (gestures), rolling both his hands in four directions and speaking yacca asya santato bhAvaH is the rarest of the rarities.
Note:
yaccApnoti yadAdatte yaccAtti vishayAniha |
yaccAsya santato bhAvaH tasmAdAtmeti gIyate || -- Vishnu Sahasranama
"That which pervades, thatwhich receives, that which enjoys the objects,and that which exists always, is called the Atman."
16. The complete knowledge is only in Vedanta
"Although the many Shastras speak differently of Atma, and although it is spoken with finality in the Karma kANdam which is the Purva kANdam of the Vedas that Atma that goes to Paralokam and returns is one who is different from the body, Atma's paramArta nityamukta (identity with the Supreme and eternally liberated) nature is explained only in the Upanishads that become the Vedanta. Since this tatvam (truth) is not knowable from any other books and pramANas (testimonies), for everyone to learn the tatvam of the Upanishads through a guru, consider, realize, get convinced and then experience the svasta mokSa (blissful liberation) which is a state of silence, the almighty Kamakshi should give Her grace."
PeriyavAL has given such upadesham several times.
Glossary:
sAkSAtkara - mfn. putting before the eyes, making evident to the senses; m. evident or intuitive perception , realization
vyApin - reaching through, pervading, covering, diffusive, comprehensive, spreading everywhere
13. AbrahmakIta jananI
--a nAmAvaLi (row of names) in this phrase in Lalitha SahasranAmam. The nAmA next to this is varNASramaviDHAyinI. Combining these two names, PeriyavAL answered a difficult question.
When PeriyavAL was giving darshan after the puja was over and he returned after his bhikSA, a bhaktA (devotee) asked: "Since Lalitha SahasranAnam mentions that AmbaaL is the mother of all this world we all become sahoDharAs (brothers and sisters). If this is so, why to move with some people without physically coming in touch with them or touching them? How is this untouchability appropriate?"
Periyavar: For this question (why is there such distinction) the answer is in the very next nAmAvaLi. "AmbaaL who is the Mother of everyone has also established the niyama (regulation) of varNASrama (four divisions). She is also the varNASramaviDHAyinI!
14. ataH param
Just as two kinds of Brahmam, saguNa, nirguNa (with and without attributes) are accepted by the Advaitins, it is mentioned (in the Sruti) that those who get brahmaloka prApti (attainment of Brahma Lokam) reach the Karya Brahmam and there by him get tatvajnAnam (higher truth) taught and at the time of pUrti kAlam (dissolution), with him reach ParamaMukti by their brahmAmajnAnam, so they do not get rebirth.
The doubt 'of these two Muktis which is better qualitatively (param or higher)' and the question 'are there indeed two kinds of Muktis?' arise. PeriyavAL explained this thus:
"Vyasa in his own vAc (words) says in Brahma Sutra that he (such a soul), without getting it (his attainment) pUrti (complete) even after reaching the Brahma Lokam, reaches the Mukti that is even higher, along with the Karya Brahmam.
kAryatyaye tadadhyakSena sahAtaH paramabhidhAnAt
Since it is mentioned that when the Karya Brahma Lokam also is in praLaya (dissolution), he attains tatvajnAnam, and along with that lokAtyakSa (ruler of that world) Brahma, ataH param - they both reach the even higher paramapadam (feet of Paraman), this establishes the presence of krama mukti (progressive liberation). 'Because it is impossible for the paraprApti to happen just by going to a place, without realizing that he remains as the ParaBrahmam himself'--the Sutra BhASyam mentions it in this way. So, like the two kinds of vidyA (knowledge) paravidyA, aparavidyA, mukti is also two. In them the abheda sAkSAtkAra paramukti (realization of distintionless Paramukti) will happen by tatvajnAnam is the opinion of the Sutra."
Note:
Lalitha SahasranAmam:
285. AbrahmakItajananyai ~nama:
-- one who created everything from Brahma down to the worm.
286. varNASramaviDHAyinyai ~nama:
-- onw who established the system of varNASrama.
Brahma Sutra IV.3.10 (527):
kAryatyaye tadadhyakSena sahAtaH paramabhidhAnAt
"On the dissolution of the Brahmaloka (the souls attain) along with the ruler of that world what is higher than that (i.e., the Supreme Brahman) on account of the declaration of the Sruti."
For more, check Swami Krishnananda's Website at:
www.swami-krishnananda.org/bs_4/bs_4-3-05.html
15. yaccAsya santato bhAvah tasmAdAtmeti gayate
When explaining the meaning of Atma shabda (the word Atma), PeriyavAL mentioned this vAkyam (shlokam) many times to me in is speech:
yaccApnoti yadAdatte yaccAtti vishayAniha |
yaccAsya santato bhAvaH tasmAdAtmeti gIyate ||
and explained its essential meaning:
"jAgrat, svapna, suSupti (waking, dreaming, deep sleep) -- in these three states, the Atma (jIvan) that looks different as if he is of three different natures, in reality, continuing nirvikAra (without change) as sAkSi (witness) for the three (states), remains prakAsha (shining) in (a state of) Ananda (bliss), as a single kutasta (immutable entity), antar bahicha vyApin (spreading in and out)."
When saying this, the way he explained it with abhinaya (gestures), rolling both his hands in four directions and speaking yacca asya santato bhAvaH is the rarest of the rarities.
Note:
yaccApnoti yadAdatte yaccAtti vishayAniha |
yaccAsya santato bhAvaH tasmAdAtmeti gIyate || -- Vishnu Sahasranama
"That which pervades, thatwhich receives, that which enjoys the objects,and that which exists always, is called the Atman."
16. The complete knowledge is only in Vedanta
"Although the many Shastras speak differently of Atma, and although it is spoken with finality in the Karma kANdam which is the Purva kANdam of the Vedas that Atma that goes to Paralokam and returns is one who is different from the body, Atma's paramArta nityamukta (identity with the Supreme and eternally liberated) nature is explained only in the Upanishads that become the Vedanta. Since this tatvam (truth) is not knowable from any other books and pramANas (testimonies), for everyone to learn the tatvam of the Upanishads through a guru, consider, realize, get convinced and then experience the svasta mokSa (blissful liberation) which is a state of silence, the almighty Kamakshi should give Her grace."
PeriyavAL has given such upadesham several times.
Glossary:
sAkSAtkara - mfn. putting before the eyes, making evident to the senses; m. evident or intuitive perception , realization
vyApin - reaching through, pervading, covering, diffusive, comprehensive, spreading everywhere