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RE: aNutva of jeevatma ... question?

From: Rajagopalan, Murli (
Date: Thu Feb 05 1998 - 14:21:57 PST

Dear BhagawatAs,

In my e-mail entitled "aNutva of jeevatma ... question?," I 
inadvertently appealed to only a few people to answer my question.  I 
sincerely did not mean to imply any kind of levels of knowledge among 
the members of the group.  I know personally from reading all your 
mails how much of scholarship and sincerity there exists among all the 
members of this group.  I only hope through the grace of the Lord I 
will at least become a little more sincere in my spiritual pursuit 
because scholarship is not in my reach.

Please forgive my bhAgawata apacharam.

Murali Kadambi

From:  Rajagopalan, Murli
Sent:  Wednesday, February 04, 1998 10:34 AM
Subject:  aNutva of jeevatma ... question?

Dear BhagawatAs,

I have been going through the excellent, truly thought-provoking book 
"The life of Azhwars" (don't remember the exact title) by Alkondavalli 
GovindAcharya.  The azhwars have been described as amsAs of bhagawan
in some instances, and amsAs of the divine celestial servants of the
Lord - nithyasUris in some other instances.  Some of us also celebrate 
some of our acharyAs in a similar way ... e.g., Ramanuja is celebrated 
as an avatara of Adisesa.  This brings me to a question of the nature 
of the jeevatma.  Our acharyas and rshis have shown that the vedAs
confirm the aNutva (monadic nature) of the jeevatma.  This is also
emphatically confirmed by some thiruvaymozhi paasurams by nammAzhwar
 (cannot quote the appropriate ones at this time).  As far as I have
understood, aNutva or monadic nature means the nature of being
not-all-pervasive.  Bhagawan and pirAtti are all-pervasive (vibhu).
 Loosely, the jeevatma can be considered as a speck of infinite
conciousness and bliss.  This being the case, how can a jeevatma exist 
in two places - in paralokam as a nithyasUri and in ihalokam as an
azhwAr or acharya as is implied when we say that the azhwars and
acharyas are amsAs of nithyasUris?  Can the same jeevatma exist in
more than one sarira simultaneously?

Also, we know that in an archA mUrthi of NarayaNa he exists in all his 
divya man~gaLa rUpam (although our material eyes cannot perceive him). 
 That should be easy for him because he is vibhu.  How about the
mUrthis of our Acharyas and our Azhwars?  We even do samproskaNa to
these mUrthis.  Does the jeevatma of our acharya exist in that mUrthi? 
 And we may have several mUrthis.  Example ... you find Desikar
sannidhi in many major divya deshams.  What about then?

Could any of the knowledgeable likes of Krishna Kalale, Prof Dileepan, 
Dr. Vijaya Raghavan, Dr. Sadagopan provide an explanation to this.

Murali Kadambi