SrI: SrImathE SatakOpAya nama: SrImathE rAmAnujAya nama: SrImadh varavaramunayE nama:
avathArikai (Introduction)
A pramAthA (teacher who presents knowledge) will determine the pramEyam (goal of knowledge) only with pramANam (source of knowledge). Such pramANam is said to be eight in number starting with prathyaksham (perception through senses).
prathyaksham Ekam chArvAkA: kaNAdha sugadhau puna: |
anumAnancha thachchAtha sAnkyAS Sabdhancha thE api ||
arthapaththyA sahaithAni chathvAryAha prabhAkara: |
nyAyaika dhESinOpyEvam upamAnam prachaksha thE ||
abhAva shashtAnyEthAni bhAttA: vEdhAnthinas thath: |
sambhavaidhihya yukthAni thAni paurANikA: jagu: ||
lOkAyathas say that prathyaksham is the only pramANam. naiyAyikas and baudhdhas say anumAnam (inference based on previous perception) in addition to prathyaksham are two pramANams. sAnkyas (followers of kapila) accept Sabdham (vEdham) in addition to prathyaksham and anumAnam, and say that there are three pramANams. prabhAkara accepts arthA paththi (inference from circumstances) in addition to the aforementioned three pramANams and says that there are four pramANams. Some naiyAyikas include upamAnam (example) and say that there are five pramANams including the aforementioned four pramANams. bhAttas (followers of bhAtta) and vEdhAnthis (followers of vEdhantham) in addition to the aforementioned five pramANams, highlight abhAvam (absence) and say that there are six pramANams. paurANikas (those who are experts in purANams), in addition to the aforementioned six pramNams, highlight sambhavam (events) and aidhihyam (incidents) and say that there are eight pramANams.
In that, unlike as said by bAhya (those who reject vEdham) and kudhrushti (those who misinterpret vEdham) as said in “prathyaksham Ekam chArvAkA: …, piLLai lOkAchAryar acknowledges prathyaksham, anumAnam and Sabdham as valid pramANams, considers the remaining five pramANams such as upamAna etc to be part of these three pramANams. Among the three, he determines that SAsthram is the only pramANam to understand about aspects which are beyond our senses since prathyaksham is only useful for those entities which are perceivable by senses and anumAnam also is useful for those entities which are not perceivable by senses but are aligned with knowledge previously acquired through the senses.
Even in this SAsthram, as said in SrIrangarAja sthavam uththara Sathakam 14 “vEdhE karthrAthi abhAvAth balavathihi nayaisthvanmukE nIyamAnE thanmUlathvEna mAnam thadhitharadhakilam jAyathE” (Since vEdham is not authored by anyone and hence free from defects which arise out of being authored, and since it is fully explaining about you [bhagavAn], all other SAsthrams depend upon vEdham for their authenticity), while looking at SAsthrams which are authored and which seek out vEdham for their authenticity, vEdham is having svatha:prAmANyathvam (self-evident) and is the most powerful pramANam.
Being parama vaidhika (most authentic expert in vEdham) who holds this view of vEdham being the most powerful pramANam, to emphasise that all the principles which are mercifully revealed by him in this prabandham are based on vEdham, first piLLai lOkAchAriyar acknowledges vEdham as pramANam and explains the method to determine the meanings of vEdham in this sUthram.
sUthram 1
vEdhArththam aRudhiyiduvadhu smruthi ithihAsa purANangaLAlE.
Simple Explanation
The meaning of vEdham is determined by smruthi, ithihAsams and purANams.
vyAkyAnam (Commentary)
vEdha
Just as bhagavAn remains the most distinguished among all the pramEyams (goals) due to having identities such as akila hEya prathyanIkathva (being opposite to all defects) and kalyANaika thAnathva (being the abode of all auspicious qualities), vEdham is the most distinguished among all the pramANams (sources of knowledge). due to having identities such as apaurushEyathvam (not being authored by anyone) and nithyathvam (being eternal); apaurushEyathvam etc of vEdham are explained in Sruthi in yajur vEdham 2.6 “vAchA virUpa nithyayA” (Oh beautiful one! We can know you through the eternal vEdham) and in smruthi in manusmruthi “anAdhi nidhanAhyEshA vAguthsrushtA svayambhuvA | Adhau vEdhamayI dhivyAyathas sarvA: prasUthaya: ||” (That vEdham from which all the creatures are known, that is being without any creation and destruction, being the distinguished from other pramANams; this ever-existing literature in the form of vEdham was created [revealed] by sarvESvaran on his own during srushti (creation)). Since the eternal nature of vEdham is established in these literatures, its apaurushEyathvam is naturally understandable. Due to this reason, it will be free from defects such as brama (bewilderment), vipralamba (intention to cheat), pramAdha (forgetfulness) and aSakthi (inability). Due to this reason, there is no higher SAsthram than this vEdham. This is why it was declared in unison by the author of ithihAsa and purANa [vEdha vyAsa] as in harivamSam “sathyam sathyam punas sathyam udhruthya bhujam uchyathE | vEdhaSAsthrath param nAsthi nadhaivatham kESavAth param ||” (There is no higher SAsthram than vEdham and no higher God than kESava. I raise my hand and declare this saying “Truth! Truth! Truth!”).
Considering the greatness of vEdham fully in his divine heart, nammAzhwAr too mercifully said in thiruvAimozhi 1.1.7 “sudarmigu surudhi” (the radiantly shining Sruthi/vEdham). Following his footsteps, the most learned parASara bhattar too mercifully said in SrI rangarAja sthavam uththara Sathakam 19 “Adhau vEdhA: pramANam” (vEdhams are the primary pramANam).
This is known as vEdham due to the etymology of the word, identified in “vEdhayathi ithi vEdha:” (that which reveals [knowledge] is vEdham), since it reveals its own meanings for those who are inquisitive and faithful.
This vEdham, based on the focus of the meanings which are revealed, will be classified into two parts. Here, both of those parts are fully indicated by the single word vEdham.
artham
artham indicates karmam (activities) which is revealed in the first part and brahmam (God) which is revealed in the second part. pUrva and uththara mImAsA respectively commenced as said in dharma sUthram 1.1.1 “athAthO dharma jigyAsA” (After studying the text of vEdham, due to the reason of having completed it, one should inquire into the meanings of vEdham) and in brahma sUthram 1.1.1 “athAthO brahma jigyAsA” (After studying the meanings of karmam and having understood that the results are insignificant and temporary, due to reason of having completed that study, one should inquire into brahmam); hence, the revelation of the two parts are, a) karmam – methods of worship and b) brahmam – the object of worship.
karmams being bhagavath ArAdhanam (worship of bhagavAn) is clear from the fact that all dhEvathAs starting with agni, indhra et al are bodies of bhagavAn as emphasised by SAsthram in thaiththirIya upanishath “sa AthmA, angAnyanyA dhEvathA:” (That brahmam is the AthmA and all the dhEvathAs are his bodies). In those who understand this principle well and engage in karmam worshipping bhagavAn considering him as the antharyAmi of dhEvathAs such as agni, indhra, karmam will be well established as bhagavath ArAdhanam. But, in those who lack such understanding, if they engage in such karmam for the dhEvathAs only, even such karmams will end up as bhagavath ArAdhanam since bhagavAn is the antharyAmi. This is explained in dhaksha smruthi “yE yajanthi pithrUn dhEvAn brAhmaNAn sahuthAsanAn | sarva bhUthAntharAthmAnam vishNumEva yajanthi thE ||” (Those who worship ancestors, celestial beings and brAhmaNas through agnihOthram etc, would be considered as having worshipped SrIman nArAyaNa who is the antharyAmi of all). bhagavAn himself mercifully explained this in SrI bhagavath gIthA 9.23 “yE thvanyadhEvathAbhakthA yajanthE SradhdhayAnvithA: | thE’pi mAm Eva kaunthEya yajanthyavidhipUrvakam ||” (Oh son of kunthI! Those who are having devotion towards other dhEvathAs (such as indhra, rudhra, brahmA et al) and faithfully worship them in yagya etc (considering them to be worshippable), too are performing yAgam etc to worship me only but [are doing so] as not ordained in vEdham (that one should engage in yAgam etc with the understanding that emperumAn is the antharyAmi of all dhEvathAs))
Hence, karmam by all means is said to be worship of bhagavAn. In this manner, as such karmam which is the process of worship and brahmam who is the target of the worship, are known, all the principles with relation to thyAjya (to be given up) and upAdhEya (to be accepted) are understood, it is explained that the two parts of vEdham speak about karmam and brahmam.
How is this explained? karmam is the means for aiSwaryam (worldly wealth) for bubukshus (those who seek enjoyment). In mumukshus (those who seek liberation), for upAsakas (bhakthi yOgis), it is the ancillary aspect for their upAsana (bhakthi yOga) and for prapannas (those who are surrendered), it is in the form of kainkaryam (devotional service). As one knows the true nature of such karmam, one can understand that for sAdhakas (upAsakas) who seek the endless result of eternal togetherness with brahmam, this karmam is acceptable as ancillary aspect for their upAsana, and is to be given up since it is accepted by those who seek worldly wealth. For ananya sAdhanas (prapannas), since there is nothing to be accomplished by these karmams, one can understand that it is acceptable as kainkaryam and is to be given up since it is accepted as the routine for upAsakas.
While understanding brahmam, since brahmam should be understood with his svarUpa (true nature), rUpa (forms), guNa (qualities) and vibhUthi (wealth), the chEthanas (sentient beings) and achEthanas (insentient entities) can be studied since they are brahmam’s properties. In that, one can understand the nature of kaivalyam (eternal self-enjoyment) since it is based on the greatness of chEthana who is identified by gyAnam (knowledge) and Anandham (bliss). One can understand that enjoying brahmam [serving brahmam] etc is purushArtham (goal) as one understands brahmam’s SEshithva (lordship), prApyathva (being the goal). One can understand the distinguished means to attain brahmam, as one understands brahmam’s upAsyathva (being worshippable) and SaraNyathva (being the refuge). One can very clearly understand that the other goals and other means should be given up, as one understands brahmam’s nirathiSaya bhOgyathA (greatly enjoyable nature) and ananya sAdhyathvam (not being [easily] attainable by any other means) and the nature of jIvAthmA being a prakAra (form/attribute) and having the nature of pArathanthryam (subservience) for brahmam.
Hence, due to these reasons, there is no shortcoming in saying that the two parts focus on karmam which is the process of worship and brahmam who is the target of worship. parASara bhattar mercifully explained in SrI rangarAja sthavam uththara Sathakam 19 “thvadharchAvidhim upari parIkshIyathE pUrvabhAga: UrdhvO bhAgasthvadhIhA guNa vibhava parigyApanais thvath padhadhau” (The first part is fully focussed on the rules of your worship and the superior second part is fully focussed on revealing your activities such as srushti (creation) and the attainment of your divine feet).
aRudhiyiduvadhu
Determining the principles which are revealed in the two parts means, determining the true nature, ancillary aspects and results of karmam, and determining the true nature, forms, qualities, wealth etc of brahmam, without any confusion or error. While doing so, it has to be done with sakala SAkA prathyaya nyAyam and sakala vEdhAntha prathyaya nyAyam. SAkA – branch of pUrva bhAgam; vEdhAntha – portion of uththara bhAgam; nyAya – rule.
Among these, sakala SAkA prathyaya nyAyam would mean the following – while explaining a sentence in one section, to know the ancillary and sub-ancillary aspects of that, one should traverse in all other SAkAs, understand the meanings which are explained there, eliminating the contradictions between the different sections, reconciling it with the explanation that is preferred by oneself.
sakala vEdhAntha prathyaya nyAyam means – when explaining a sentence in one section, one should traverse in all other vEdhAntha portions, understand the meanings which are explained there, eliminating the contradictions between the different sections, reconciling it with the explanation that is preferred by oneself.
Since this can only be done by the very wise/intelligent maharishis (great sages) and not by others, the meanings should only be determined with the help of upabruhmaNams (those literature which explain the meanings of vEdham). Hence, such literature are mercifully highlighted by piLLai lOkAchAryar.
smruthi ithihAsa purANangaLAlE
smruthis are the dharmaSAsthrams which are revealed by the trustworthy manu, athri, vishNu, hArItha, yAgyavalkya et al.
ithihAsams are epics such as SrI rAmAyaNa, mahAbhArath etc which reveal the historical incidents.
purANams are brahma purANam, padhma purANam, vishNu purANam etc which speak about five aspects such as sarga (creation), prathisarga (destruction), vamSa (the dynasties), vamSAnucharitha (branch stories of dynasties) and manvanthara (the period of manu).
Since piLLai lOkAchArya has highlighted that the meanings of vEdham should be determined in this manner, while trying to determine with one’s own intelligence, due to having heard [and learnt] very little, that will lead to erroneous understanding, that will lead to bewilderment in understanding vEdham. This rule is explained in bArhaspathya smruthi and mahAbhAratham as “ithihAsa purANAbhyAm vEdham samupabruhmayEth | bibhEthyalpaSruthAdhvEdhO mAmayam pratharishyathi ||” (vEdham should be understood through ithihAsams and purANams; vEdham itself feared that lesser intelligent persons will misrepresent it).
Based on the this first sUthram, it appears that all the principles of vEdham which are explained by piLLai lOkAchAryar in this prabandham are mercifully determined by him using ithihAsams and purANams. This can be well understood from the appropriate sections of the prabandham.
Thus, with this statement, it is explained that vEdham is the ultimate authority among all pramANams and the ways to establish the meanings of vEdham.
adiyen sarathy ramanuja dasan
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