AntarvyApti and BahirvyApti (Was Re: Doubt)
From the Bhakti List Archives
• July 31, 2000
SrI:
SrI Lakshminrusimha ParabrahmaNE namaha
SrImatE rAmAnujAya namaha
SrImatE nigamAnta mahAdESikAya namaha
SrI nArAyaNa yateendra mahAdESikAya namaha
Dear Smt Lakshmi,
namO nArAyaNa.
> Veda says "Anthar Bhahischa tat Sarvam Vyapya Narayana
> Sthithaha"
> I have a doubt regarding Antharvyapthi & Bahirvyapthi.
> Regarding Amtharvyapthi: When our Athma itself is
> Anumathram how can Emberuman reside inside
> it.Similarly Time is said to be Vipu then how is
> Bhairvyapthi possible.
>
> Could anyone enlighten me regarding this.
SwAmi DESikan explains that Lord nArAyaNa (ie.divyAtma swaroopam)
is physically not present inside a jIvAtma.
In the chillarai rahasyam virOdha parihAram (50), swAmi
DESikan asks the following question and answers it by himself :
Qtn : A jIvAtma is aNu (atomic) in nature to the extent that
there is nothing which is smaller than that. There is
nothing like "inside a jIvAtma" since by nature it is
aNu. Similarly, kAlA (ie.time) is vibhu (all pervading).
So, there is nothing like "outside the kAlA" since by
nature it is all pervading. When these are the facts ,
How can the Lord be said to be present inside and outside
of everything ? How can He be told to be inside a
jIvAtma and outside the kAlA ?
Ans : The purport of such Scriptural statements is that,
ParamAtma is present everywhere alongwith all the entities
ie. In all the dravyAs, there is no pradESa (place) in
which Lord does not exist.
< Ref: SrI SrIrAmadESikAchArya's vivaraNam and moolam >.
-----------------------------
Lets disuss the implication of the above answer by
SwAmi dESikan.
Wherever either "in" or "out" of some entity exists ,
Lord is there. Whenever either "in" or "out" of some
entity can't be defined (ie.non existent) the question
of Lord's presence out there does not arise at all. This
will clarify the meanings of "antarvyApti" and
"bahirvyApti".
The question whether the color of the horn of a rabbit is
either brown or white does not arise since rabbit does not
have a horn in the first hand. Similarly, when there is
nothing called "inside" of a jIvAtma , the question as to
whether PerumAL is inside it does not arise at all.
kAlA exists everywhere - both at material and Spiritual
world. So, there is nothing outside of kAlA.
So, ParamAtma is not physically present either inside a
jIvAtma Or Outside kAla. He exists alongwith them. This is
how the antarvyApti and bahirvyApti of such entities has to
be understood.
--------------------
In the Moolamantra adhikAram of SrImad Rahasya Traya SAram,
SwAmi DESikan "defines" antarvyApti and "bahirvyApti", while
discussing the meaning of the word "nArAyaNa".
" antarvyApti-yAvadu -- ivaiyuLLa idatthil tannai illaiyenna -
voNNAdapadi kalandu niRkai. bahirvyApti-yAvadu -- ivai illAda
idatthilum yengum thAn vuLanAgai ".
ie. antarvyApti (Immanence) = Being inseparably present with
other things/beings, such that it can not be said that
Lord is not present where they are (=> Lord always being
present wherever they are).
BahirvyApti (Transcendence) = Being present in those places
where they are not present.
SwAmi DESikan then clarifies the VishNu purANam verse (1.9.41)
"nArAyaNamanIyAmsam aSEshANAmanIyAmsAm ..." that it does not
mean nArAyaNa as being smaller than the aNu jIvAtma in size.
SwAmi DESikan refers to the Sruti vAkya (ChAndOgya Up - SAndilya
Vidya) which is ascertained in Brahma-SUtra and SrIBhAshya to
mean that Brahman being smaller in size than the "grain" implies
that it is of the size of the upAdhi (conditioning factor)
viz.grain (in this context).
UttamUr SwAmi comments in a good amount of detail on these
original texts of SwAmi DESikan. aDIyEn will take up that
explanation in a separate posting (probably within this week if
more free time is around).
-----------------------------
Clarifications on couple of verses of NammAzhwar's ThiruvAimozhi
which has been earlier (few months back) quoted by a member for
the understanding that ParamAtma is inside a jIvAtma :
1. "parantataN paravaiyuL........
karanthu yengum parantuLan ivai yunda karanE " (1.1.10)
Please go through PiLLAn's commentary. He says
about the "vyApti" of yemperumAn (Lord) ie. PerumAL's
vyApti is present in minute particles (achits/
insentients) and also in chits.
UttamUr swAmi in his commentary, asks this question
particularly ie.regarding vyApti and as to whats
antarvyApti and bahirvyApti is all about.
In this pAsuram, yemperumAn is said to be "karantu
parantuLan" ie. "maRaintu Sambandappattu irukkirAn".
UttamUr swAmi explains as to how time and dharmabhUta
jn~yAnam of PerumAL being vibhu, does not have
anything outside it and thus PerumAL can't be "outside"
them logically. Infact, swAmi adds that time does not
have "inside" also since it is partless (niravaya). If
one understands that antarvyApti to be "inside" an
entity and "bahir vyApti" to be "outside" an entity,
then time can't have both antarvyApti and bahirvyApti.
antarvyApti for an entity can also mean the united
presence of yemperumAn, everywhere that entity exists.
"abhinava dESikan" UttamUr swAmi has explained this
pAsuram, following SwAmi DESikan's clarifications.
UttamUr SwAmi explains beautifully as to how
"idam thigazh poruL tharum" in this pAsuram explains
the antarvyApti of yemperumAn in such a way as
explained above. Just as how the sambandha (relation /
union) of the "aNu" jIvAtma with the paramANu(*) of
achEtanas, the same sambandha exists between ParamAtma
and jIvAtma. The "idam" in the pAsuram refers to those
tiny places where jIvAtma is present with paramANus
(evident from other lines in the pAsuram). Thus, it is
not that ParamAtma is inside jIvAtma.
UttamUr SwAmi explains as to how the usage of word
"thigazh" carries more significance : It refers to
prakAsatvam (manifestation). jIvAtma manifests
to itself, without any external aid ie. the feeling of
"I" always exists for a jIvAtma. If jIvAtma has to have
parts (Or split by some means), then that feeling
can't be a single I, but as a union of many parts.
The feeling of "I" by itself signifies as to how jIvAtma
is partless. UttamUr SwAmi says that, this word "thigazh"
dispels the question as to whether jIvAtma and achEtana
aNu(s) have internal parts.
Please refer to UttamUr SwAmi's commentary for more detailed
information.
(*) : ParamANu is the fundamental unit of prakruti which
is partless. jIvAtma and ParamAtma does not reside
inside this ParamANu, since by definition it has
no internal parts. The ParamANu of NayyAyikAs
(Logicians of NyAya SAstra), which is a nitya
padArtha for them and the upAdAna-kAraNam of Jagat
for them, is not accepteble to VEdAntins. What they
call as "TriaNuka" (Triad) is the "ParamANu" Or
simply "aNu" for VEdAntins (Ref: SrI BhAshyam).
2. "aDiyEn uLLAn udal uLLAn ......" (8.8.2)
yeedu : "IraNdAm pAttu. yennudaya hrudayattilE
pugunthirunda aLavandRikkE, yen SarIrattilEyum
pugunthu kalandAn yengiRAr".
Thus, NampiLLai explains that, by this pAsuram,
NammAzhwar says "Not only having entered my heart,
He (Lord) has also entered and mingled in my body".
So, this might convey the meaning that "aDiyEn
uLLAn" refers to "Present in my heart", rather than
"Present inside myself the jIvAtma".
Also, after narrating the anectode wherein the esoteric
significance of the word "aDiyEn" was explained by
ThirukkOshtuyUr Nambi to KUratAzhwAn, NambiLLai says :
" yennuLLAn yennavENdum idatthilE aDiyEnuLLAn yengaiyAlE
jn~yAna-aanandangaL anRu vastuvukku nirUpagam;
sEshatvamengai. jn~yAna-aanandangaLilum antarangam
bhagavad sEshatvamengai"
ie. "By using 'aDiyEnuLLAn' (ie. in 'aDiyEn') instead of
"yennuLLAn" (ie. in me), it is meant that jn~yAna,
aananda etc are not the primary identifiers of a
jIvAtma. Its only sEshatvam (to ParamAtma)
ie. Bhagavad SEshatvam of a jIvAtma is more important
than jn~yAna, aananda etc which identify a jIvAtma ".
In this very pAsuram, AzhwAr says "kadisEr nARRatthuL ....".
nARRatthuL implies "inside smell (vAsanai)".
NampiLLai clarifies : "nARRatthuL yenRArEnum, vAsanaikku
uLLum pRambum illAmaiyAlE nARRatthilE yenRu koLga"
ie. "Though said 'inside smell', since inside and outside
for smell does not exist, it has to be taken as "in
smell".
In a similar fashion, since there is no "inside" for a jIvAtma,
the purport of pramAnas on antarvyApti of ParamAtma w.r.t.
jIvAtma has to be appropriately understood.
------------------
Few months back, a member had mentioned that Bhagavad RAmAnuja
has explained that ParamAtma is physically inside a jIvAtma,
in VEdArtha Sangraha. To aDiyEn's knowledge it is not there
in that grantha to that effect.
aDiyEn rAmAnuja dAsan,
anantapadmanAbhan.
krishNArpaNam.
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