ATHIMAANUSHA STHAVAM OF SRI KOORATHAAZHWAN
Part #10 (The previous Part 09 appeared in Vol.6.22 dated 5.12.05)
SlOkam 31
(ANBIL RAMASWAMY)
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EMPATHY PAR EXCELLENCE

Slokam 31:
yE dharmam aacharitum abhyasitum cha yOgam
bhOddhum cha kinchana na jaatvadhikaara bhaaja: /
tEpi tvad aacharita bhootala bandha gandhaath
bhandhaadikgaa: paragatim gamitaas truNaadhyaa: //

??Oh! Lord! The humble blades of grass of the flora and the pettiest
creature like the ants of the fauna have absolutely no chance to acquire any
knowledge, much less the knowledge pertaining to the Tattvas (Jnaana yOga) ,
nor could they do any devotional service (BhaktiyOga). This being so, how come
even they were freed from the shackles of Karma? Is it not because they were
born at the place and time when you appeared on earth as Sri Rama and you made
this a pretext to grant them the highest state of bliss??

COMMENTS:
Dharmam aacharitum:
Here Dharmam refers to ?KarmayOgam? KarmayOgam means the performance of the
nitya and naimittikaa duties laid down in the Saastras without any
consideration for fruits thereof. This includes dEvaarchana, tapas,
theerthayaatra, daana, yagjna etc. In essence it points to the propitiation of
the Lord as mentioned in the slOkam ?

?yE cha vEdavidO vipraa: yEchaadhyaaTmavidO janaa: /
tE vadantti mahaatmaanam krishNam dharmam sanaatanam?

bOthum kinchana:
This refers to Jnaana yOgam

Abhyasiyum cha yOgam:
- The yearning to understand the Lord clearly is called BHAKTI.
- When this Bhakti becomes intense; it leads to a stage where the subject
is irresistibly drawn towards the continuous and ceaseless meditation on the
Lord in the firm faith that the self is the slave of the Lord who is its
master. This stage is called PARABHAKTI.
- This Parabhakti when it matures to a stage where the subject cannot
bear anymore delay in reaching the Lord and serve him eternally, it is called
PARAJNAANAM.

Can a blade of grass or similar soul ever hope to go through all these stages?
Did not KrishNa say-

anEka janma samsiddhah bahooonaam janmanaam ante
Jnaanavaan maam prapadhyatE /
janmaantara sahasrEshutapO dhyaana samaadhibhih
naraaNaam ksheeNa paapaanaam krishNa bhakti: prajaayate//
?It is only due to meritorious deeds done over innumerable lifetimes when the
baggage of sins is emptied out, can a sentient being reach this stage of
achieving KrishNa bhakti?.

So, when these humble creatures are incapable of any of these stages, what
could be the raison d?etre for them to reach the high heavens ? wonders
Azhwaan. And, he arrives at the following conclusion.

Tvad aacharita bhootala bandha gandhaath:

?It is because of being at the place and at the time sanctified by your
presence? says Azhwaan.

Sage Vaalmiki while describing ChitrakooTam and when Sage Veda Vyaasa
referring to Gomanta hills make it clear that merely residing in a place
sanctified by the Lord in his Vibhava avataara is sufficient to bestow utmost
merit that can take one to the highest heavens.

Yatra NarayaNO dEva: paramaatmaa sanaatana; /
Tath puNyam tath param brahma Tath theertham Tath tapOvanam?
(MB Theerthayaatra Parvam).

It will be seen that Swami Desika also lists the various places fit for a
Prapanna to live in the ?Sthaana visESha Adhikaaram? of Srimad Rahasya Traya
Saaram.

MudaliyaaNDaan cites a beautiful anology in this connection which Swami Desika
quotes in Adhikaari Vibhaaga Adhikaaram of SRTS.

?Oru malaiyininrum oru malaiyilE taavum simha Sareerathil jantukkaLaip pOlE"

Sri Bhaashyakaarar samsaara langhanam paNNa avarODu uNDaana kuDal
tuvakkattaalE naam UtheerNar aavOm?

There is a subtle point to note in this statement. It is the creatures that
clung to the body of a lion AT THE POINT OF TIME when it jumped over from one
mountain top to another, and they could do so without making any effort on
their part.

CONTRARY TO THE CLAIM OF SOME, THIS CANNOT APPLY TO THE PAASHAANDIS OF TODAY
WHO MAY RESIDE EVEN AT AYODHYA BY MERELY CITING THEIRSAMBANDAM WITH
BHAASHYAKAARAR, WITHOUT TAKING CARE OF THEIR OWN PERSONAL CONDUCT BEING IN SYNC
WITH SAASTRAIC INJUNCTIONS!

ONLY THOSE WHO LIVED AT THE TIME OF BHAASHYA KAARAR AND HAD HIS TIRUVADI
SAMBANDAM - AT THAT POINT OF TIME - WHO ATTAINED MUKTI ALONG WITH HIM.

THE SUGGESTION UNDERLYING MUDALIYAANDAAN?S STATEMENT IS THAT NONE LIVING TODAY
CAN CLAIM EMANCIPATION BY MERELY BOASTING OF TIRUVADI SAMBANDAM OF
BHAASHYAKAARAR.

THEY HAVE TO BE WARY OF OBSERVING THEIR OWN CODE OF CONDUCT AND RECTITUDE
PRESCRIBED IN THE SAASTRAS TO DESERVE THEIR OWN LIBERATION.

IT SHOULD BE NOTED THAT AZHWAAN USES THE EXPRESSION ?GAMITAA? IN THE PAST
PERFECT .TENSE TO INDICATE THIS POSITION.