Devanayaka Pancasat (Part 2) - Ibiblio

precedes it, takes the following form:
In the preceding three chapters were elucidated the following:
1. What constitutes the nature of the physical reality (Prakruthi), i.e., of
the individual Self (PurushA) taken separately and in conjunction with
each other
2. That their conjunction is the result of attachment to the GuNAs, and
their separation, the result of non- attachment
3. That prakruthi and the individual self in whatever modes of existence
they be, both constitute the glory (vibhuthi) of the Lord
sadagopan.org
4. That the real nature of the Lord as the supreme person is distinct from
unconscient matter (prakruthi) and conscient entity (purusha) in both
the states of bondage and freedom, as he (the Lord of all) is immutable,
pervading, supporting and ruling.
Swamy Desikan seems to have in mind, the comforting assurances that was
given to us by GithAchAryan using Arjuna as a pretext (vyAjam):
Daivee sampadhvimOkshAya nibandhAyAsurI mathA
Maa sucha: Sampadam Daiveem abhijAthOsi PaaNDava
---Bhagavadh GitA: 16.5
MEANING:
The Divine destiny is deemed to lead to liberation, the demoniac to bondage,
grieve not, Oh Arjuna, you are born to a divine destiny.
This Divine destiny is what Swamy Desikan refers to as “Deva Bhaavam” in this
slokam. This Deva BhAvam or Dhaivee Sampadh is attained by those possessing
a mind adorned with Bhakthi for You (tvadh Bhakthi-BhUsitha DhiyAm iha
DevabhAvam). Like flowers for SirOlankAram to a lady, VisEsha Bhakthi is the
adornment for the fortunate, who Perform Kaimkaryam for the Lord of
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