vArthAmAlai – Part 1 – vArthai 1 – 3

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SrI: SrImathE SatakOpAya nama: SrImathE rAmAnujaya nama: Srimath varavaramunayE nama:

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This article is a transcription from SrI u vE sArathy thOthAthri swAmy’s thamizh kAlakshEpam on this vArthAmAlai grantham, which was done with the help of puththUr swamy’s simple explanation.

vArthai 1

A summary of the first vArthai by veLukkudi SrI u vE varadhAchArya swAmy

svarUpa purushArtha, upAya gyAnAvaSyakathai.

SrIvaishaNava samsAri sAmyam. SrIvaishaNava samsAri gyAna thArathamyam. agyAna anyathAgyAna viparIthagyAna nirUpaNam.

SrIvaishNava samsAri nishtai. artha panchaka nirUpaNam. ahankAra dhvayam upalakshaNam. 

Summary of first vArthai – 

  • The necessity of knowledge of svarUpam, upAyam, purushArtham.
  • What is considered significant for a SrIvaishNava and a samsAri? 
  • The difference in the knowledge levels between a SrIvaishNava and a samsAri.
  • What is meant by agyAnam, anyathA gyAnam, and viparItha gyAnam.

First vArthai

oruvanukku aRiyavENduvadhu, svarUpa purushArtha upAyangaL. idhu thAn SrIvaishNavargaLukkum samsArigaLukkum vENum. SrIvaishNavargaLukku svagyAna, prApakagyAna, prApyagyAnamadiyAga varuvadhondRu; samsArigaLukku agyAna, anyathAgyAna, viparItha gyAnamadiyAga varuvadhonRu. samsArigaL svadhEhAthmAbhimAnamE svarUpamenRum dhEhAntharAnubhavamE purushArthamenRum, svadhEha vyApAramE thathsAdhanamenRum iruppargaL. idhu ivargaL nishtai. SrIvaishNavargaL bhagavath SEshathvamE svarUpamenRum, bhagavath kainkaryamE purushArthamenRum, ippurushArtha sidhdhikkum thachcharaNAravindha dhvayamE upAyam enRum iruppargaL; idhu ivargaL nishtai. svasvarUpam ananyArham; parasvarUpam mithunam; virOdhi svarUpam ahankAram; upAyasvarUpam avan krupai; palasvarUpam – avanugandha antharanga vruththi; mithunOthpanna gyAnAnandham – vadivu; prIthi- saththai; bhOgaththilE anvayam. idhu AchchAnpiLLai vArthai.

This is periyavAchchAn piLLai’s vArthai.

It is a must for everyone to know about these including samsAri; it is not limited to SrIvaishNava mumukshus – svarUpam, purushArtham and upAyam. 

  • svarUpam – This is knowledge about self (real nature of jIvAthmA)
  • purushArtham – It is what the purusha/jIvAthmA desires. Or in other words, what must be desired by oneself. 
  • upAyam – The means to attain the purushArtham.

For SrIvaishNavas – svagyAnam, prApaka gyAnam, prApya gyAnam are important. 

  • svagyAnam – This is knowledge about oneself.
  • prApakagyAnam – This knowledge about the prApakam (the means through which we attain our goal).
  • prApya gyAnam – This is knowledge of the end goal and the happiness that we get upon achieving that goal. 

How do samsAris understand these?

  • agyAnam – agyAnam is the absence of knowledge. 

For example, not being aware of a country that is in a distant land, is lack of knowledge. This is agyAnam.

  • anyathA gyAnam – misperception 

For example, if we perceive a white conch as yellow because of our jaundiced eye, it is incorrect perception. This miscerption is anyathA gyAnam.

  • viparItha gyAnam – Mistaken identity 

For example, if we perceive a shell as silver, the identity of the object is completely different. This is viparItha gyAnam. 

This is how samsAris obtain their knowledge.

Further this vArthai elaborates on samsAris-

svadhEhAthmAbhimAnamE svarUpamenRum

  • They wrongly identify their physical body as AthmA. With the grace of AchAryas we understand that our body is different from AthmA. However, those who do not have this knowledge do not see the difference between the physical body and AthmA. They think that the physical body is AthmA. This is samsAris svagyAnam – the wrong identification of the body as the AthmA. 

h. dhEhAntharAnubhavamE purushArthamenRum

  • What is purushArtham (goal) for samsAris? dhEhAnthara anubhavamE purushArtham – experiences attained through [another subsequent] physical body – A man enjoying his wife, a father enjoying his child, a child enjoying his father – these are all through the physical body and such experiences are the purushArtham for samsAris. Other examples such as house, wealth, material comforts are all material enjoyment obtained by the physical body.

svadhEhav yApAramE thathsAdhanamenRu iruppargaL. idhu ivargaL nishtai

  • What is the means for samsAris to attain that purushArtham?- dheha vyApAram – vyApAram Activities done by the physical body, the bodily effort are the means to attain that purushArtham. For example, with the physical body one works very hard to earn wealth. This is the nishtai (way of life) for samsAris.

To summarise – 

1. The samsAris wrongly interpret that body and AthmA are the same. 

2. Their end goal is to enjoy material comforts like good house, wealth etc i.e any enjoyment through physical body.

3. Pursuing the goals through bodily effort.

What is the nishtai (way of life) for SrIvaishNavas?

SrIvaishNavargaL bhagavath SEshathvamE svarUpamenRum

  • bhagavath SEshathvam – to be subservient to perumAL is their svarUpam. 

perumAL is the eternal leader and to be subservient to him is the way of life. This subservience is considered the svarUpam (the real nature of jIvAthmA).

bhagavath kainkaryamE purushArthamenRum.

  • purushArtham –  kainkaryam to perumAL is their purushArtham. 

kainkaryam is service that pleases and brings happiness to perumAL. This is a natural expectation of the subservient jIvAthmA. (SrI vaishNava, is a servitor in his relationship with perumAL (his master)).

ippurushArtha sidhdhikkum thachcharaNAravindha dhvayamE upAyam enRu iruppargaL; idhu ivargaL nishtai.

  • upAyam – thath charaNAravindha dhvayam – the means are the pair of divine feet of perumAL. (dhvayam means two). Only those divine feet are capable of bestowing the blessing called kainkaryam.

svasvarUpam ananyArham parasvarUpam mithunam ; virOdhi svarUpam ahankAram

Further, in this vArthai, artha panchakam is explained .

  • svasvarUpam – is jIvAthmA’s real nature

ananyArham – the fact that jIvAthmA’s association is only with perumAL. The very existence of jIvAthmA is only because of perumAL.

  • parasvarUpam  – perumAL’s nature, his identity is mithunam (with pirAtti)

mithunam – mithunam means pair. perumAL and pirAtti always coexist and that is called mithunam. emperumAn’s first identity is “SrIya:pathi”, that he is pirAtti’s husband. 

We cannot experience or serve perumAL alone; the experience and service are towards both emperumAn and pirAtti. 

Thus, the svarUpam of perumAL is being eternally with pirAtti.

  • virOdhi svarUpam – is that which stops us from reaching perumAL. This is ahankAram. 

ahankAram

ahankAram is the wrong interpretation of the body as the AthmA. 

The worldly meaning of ahankAram is “ego”. However, the deeper meaning of this is – considering the physical body as the AthmA. 

“mamakAram” is believing that something belongs to oneself when actually it does not. Considering the AthmA which belongs to emperumAn as belonging to self is mamakAram. This ahankAram is an actual obstacle that stops us from reaching the divine feet of perumAL. 

upAyasvarUpam – avan krupai; palasvarUpam – avanugandha antharanga vruththi;

By receiving pancha samskAram, we surrender to an Acharya in order to reach perumAL. Even after such surrender, we are unable to reach perumAL because of this body that stands as an obstacle. This is because the portion of prArabhdha karma which is still attached to the body must be exhausted before reaching the divine feet of perumAL. Hence, this body is seen as an obstacle between perumAL and us. 

  • upAyasvarupam – upAyam is the means to reach perumAL. perumAL’s divine feet along with his karuNai (grace) is the upAyam. He showers his divine grace for the upliftment of jIvAthmA to be liberated from samsAram.
  • palasvarUpam – kainkaryam that pleases perumAL. 

mithunOthpannagyAnAnandham- vadivu; prIthi- saththai; bhogaththilE anvayam. idhu AchchAnpiLLai vArthai.

  • This vArthai says that the final reward is kainkaryam to perumAL and pirAtti together. Serving them together for the happiness of both of them is the form of that palam (result).
  • The prIthi (devotion) / bhakthi towards perumAL and pirAtti is our sustenance.
  • The benefit that we get from the kainkaryam is the happiness of perumAL and pirAtti and not our own individual happiness. Our happiness is the reflection of their happiness that they get from our service.
  • Individual happiness turns against us (virOdhi), as it is happiness only for the self. 

This is explained by kulaSEkara AzhwAr in perumAL thirumozhi as “padiyAyk kidandhu un pavaLa vAi kANbEnE”. He declares that he wishes to be like an achith as “padi” (step) thus declaring his subservience to perumAL, and at the same time, like a chith, he wishes to see the divine smile in perumAL’s divine lips.

This is periyavAchchAn piLLai’s vArthai.

vArthai 2

A summary of the second vArthai by veLukkudi SrI u vE varadhAchArya swAmy

svarUpa upAya purushArtha nishkarsham. piLLaik kiNaRu. svarUpa upAya purushArtha yAthAthmyam. jIvAthmAvin Anandham.

  • This is a discussion between nampiLLai and pinbazhagiyarAm perumAL jIyar.
  • This vArthai shows AchArya vaibhavam. 
  • svarUpa upAya purushArtha nishkarsham – This vArthai vividly describes about svarUpam, upAyam and purushArtham. (yAthAthmyam – means in-depth meaning)
  • Meaning of piLLaik kiNaRu.

Second  vArthai

nampiLLai aruLicheidhu gOshti kulaindhavaLavilE, pinbazhagiya perumAL jIyar dheNdanittu, “ivvAthmAvukku svarUpa upAya, upEyangaL evai” enRu viNNappam seyya; piLLaiyum ichchai svarUpam; irakkam upAyam; inimai upEyam enRu aruLicheyya; “appadiyanRu ninaiththiruppadhu” enRu viNNappam seyya; “umakenna sila piLLaikkkiNaRundO, nIr enganE ninaiththiruppadhu? enRu aruLich cheyya; dhEvarIr aruLich cheydhapadiyE ninaiththirukkum; SrIvaishNavargaLukku adimaiyAy irukkai – svarUpam, avargaLudaiya abhimAnam – adiyEnukku upAyam; avargal mugamalarththi – adiyEnukku upEyam anRiruppEn” enRu viNNappam seyya; piLLaiyum priyappattAr.

nampiLLai aruLicheidhu gOshti kulaindhavaLavilE, pinbazhagiya perumAL jIyar dheNdanittu, “ivvAthmAvukku svarUpa upAya, upEyangaL evai” enRu viNNappam seyya; piLLaiyum ichchai svarUpam; irakkam upAyam; inimai upEyam enRu aruLicheyya;

Once, after finishing a kAlakshepam, pinbazhagiyarAm perumAL jIyar prostrates and asks a question to nampiLLai.

He asked, “What is the svarUpam, upAyam, upEyam for jIvAthmA?” 

  • nampiLLai says, “Desire is svarUpam, compassion is upAyam and bliss is upEyam”. This is very important in our sampradhAyam. 
  • What is svarUpam ? The desire to reach the divine feet of perumAL is the svarUpam of jIvAthmA. If one asks, “Whether all jIvAthmAs reach the divine feet of perumAL?” It is only those who have the desire to reach his divine feet are granted mOksham. It is the svarUpam of jIvAthmA to have an inherent feeling that perumAL is the SEshi; and the subservience and the desire to reach his divine feet are the true nature. The desire to attain perumAL is part of the svarUpam and not the upAyam.
  • What is upAyam – perumAL’s compassion is upAyam. 
  • What is upEyam – the bliss obtained in performing kainkaryam to perumAL is upEyam. 

Both perumAL and jIvAthmA get this bliss. SAsthram says, “aham annam aham annam aham annam |aham annAdhO’ham annAdhO’ham annAdha: ||” Both perumAL and jIvAthmA experience each other in paramapadham. This experience by itself is blissful. This is described as “andhamil pErinbam” – everlasting happiness.

“appadiyanRu ninaiththiruppadhu” enRu viNNappam seyya; “umakenna sila piLLaikkkiNaRundO, nIr enganE ninaiththiruppadhu?” enRu aruLich cheyya

In response pinbazhagiyarAm perumAL jIyar says, “My thoughts on this are different”.

nampiLLAi asks, “Do you have a smaller well inside a big well? (meaning – Do you have thoughts beyond the generally accepted principles (yAthAthmyam)). 

dhEvarIr aruLich cheydhapadiyE ninaiththirukkum SrIvaishNavargaLukku adimaiyAy irukkai – svarUpam, avargaLudaiya abhimAnam – adiyEnukku upAyam; avargaL mugamalarththi – adiyEnukku upEyam anRiruppEn” enRu viNNappam seyya; piLLaiyum priyappattAr.

pinbazhagiyarAm perumAL jIyar then elaborates and provides an in-depth meaning as his response.

Agreeing on nampiLLai’s response, jIyar says – 

  • svarUpam for a jIvAthmA is being subservient to SrIvaishNavas and performing kainkaryam to them (just as nammazhwAr said (thiruvAimozhi 3-7-10 – “ adiyAr adiyAr tham adiyAr adiyAr thamakku adiyAr adiyAr tham adiyAr ” (We are the servitors to the lowest level in the descendants of those who are servitors of such emperumAn))
  • SrIvaishNava abhimAnam / AchArya abhimAnam is the upAyam.

SrIvachana bhUshaNam 447 “AchArya abhimAnamE uththAragam” – AchArya is the one who performs pancha samskAram and who teaches rahasya arthams to us; hence, AchArya’s mercy towards a Sishya is the ultimate path for the Sishya.  

In the same manner SrIvaishNava’s mercy is the ultimate upAyam. 

  • Seeing the happiness on the face of SrIvaishNavas through our kainkaryam is the upEyam.

nampiLLai was exhilarated with this response.

vArthai 3

A summary of the third vArthai by veLukkudi SrI u vE varadhAchArrya swAmy

chith achith ISwara thathvathraya svabhAvathrayam. AthmAvinudaiya ananyArhaSEshathvAdhi rakshaNam. SEshathvAdhi rakshaNa palam. 

This vArthai highlights –

  • The nature of three thathvams – chith, achith and ISwaran (thathva thrayam).
  • jIvAthmA’s ananyArha SEshathvam to perumAL; and how jIvAthmA is protected (rakshaNam ) by perumAL.
  • The fruits of this rakshaNam (protection).

Third vArthai

chithukku mUnRu svabhAvam; ISwaranukku mUnRu svabhAvam; achithukku mUnRu svabhAvam; chithukku svabhAvam – ananyArha SEshathvam, ananyaSaraNathvam, ananyabhOgyathvam; ISwaranukku svabhAvam – sarva SEshithvam, sarvarakshakathvam, paramabhOgyathvam; achithukku svabhAvam – thannOdu sErndha chEthananukku, ahankAra mamakArajanakamAgaiyum. svarakshaNa pravruththi janakamAgaiyum vishayaprAvaNya janakamAgaiyum. ahankAra mamkAram kazhindhavARE ivan anayArhanAm; ivan ananyArhanAnavARE avan sarvaSEshiyAm. svarakshaNa pravruththi kazhindhavARE ivan ananyaSaraNanAm; ivan ananyaSaraNAnavARE avan sarvarakshakanAm. vishayaprAvaNyam kazhindavARE ivan ananyabhOganAm; ivan ananyabhOganAnavARE avan paramabhOgyanAm.

  • There are 3 thathvams – chith, achith and ISwaran. chith refers to sentient beings, achith refers to insentient matter and ISwaran is the controller (of both the chith and achith).
  • Each of the three thathvams has three svabhAvams (main qualities); if the chith safeguards his svarUpam (true nature) then, ISwaran provides protection – true to his svarUpam.

Nature of chith 

  • ananyArha SEshathvam, ananya SaraNathvam, ananya bhOgyathvam
  • ananyArha SEshathvam – being subservient only to emperumAn and not to anybody else
  • ananya SaraNathvam – having emperumAn as the only protector and not anything or  anybody else. (SaraNam is the upAyam (means), emperumAn only is our refuge)
  • ananya bhOgyathvam – experiencing only emperumAn and not anything or anyone else.

Nature of ISwaran

  • sarvaSEshithvam, sarva rakshakathvam, parama bhOgyathvam
  • sarvaSEshithvam – being the leader for everyone
  • sarvarakshakathvam – being the only protector for all
  • parama bhOgyathvam – being the experience/experienceable for everyone.

Nature of achith 

  • Being always associated with chith (jIvAthmA). In this samsAram (material realm), the physical body (achith) is always associated with jIvAthmA (chith). 
  • Creating ahankAram (thought that physical body and AthmA are one and the same) and mamakAram through its association. achith deludes the knowledge and creates this ahankAram and mamakAram. It also leads to the thought that jIvAthmA is an independent entity and not subservient to anyone. 
  • The physical body/achith is responsible for this as it deceives the AthmA into believing that AthmA and the physical body are identical and thereby creating ahankAram and mamakAram. 
  • In addition, this physical body induces the AthmA into the act of self-protection. Upon seeing the body, the chith develops the belief that it is its duty to protect itself, giving raise to svarakshaNa pravruththi (the tendency to engage exclusively in protecting one’s own body, thereby forgetting the subservience to perumAL).
  • It is the body (achith) that engages the jIvAthmA in different senses (such as sense of sight, hearing, taste, smell, and touch) and providing a pleasurable experience through the eyes, ears, mouth, nose or skin. This is because the physical body is inclined toward these sense based pleasures. Thus it is the achith that creates vishaya prAvaNyam for the AthmA.

Transformation of jIvAthmA

  • This vArthai further says that once ahankAram and mamakAram dissipate, the jIvAthmA becomes ananyArhan – meaning, subservient to perumAL alone. 
  • This dissipation happens only upon understanding that the physical body and AthmA are not one and the same, and that the jIvAthmA is not an independent entity. When this happens the jIvAthmA understands its subservience to perumAL.
  • Once the jIvAthmA becomes ananyArhan it will become evident that emperumAn is sarvaSEshi. sarvaSEshi means that emperumAn is the ultimate leader for everyone including oneself and this becomes clear only when we understand our subservience to him. 
  • When one relinquishes the effort to protect himself (svarakshaNa pravruththi), then he holds on only to emperumAn, the jIvAthmA becomes an ‘ananya SaraNan’. 
  • Once we (jIvAthmA) give up our efforts to protect ourselves, emperumAn becomes sarva rakshakan (protector of all). 
  • When the material enjoyment dissipates, the jIvAthmA becomes ananya bhOgyan. Most of us pursue material enjoyments as well pursue devotion; this is not ananya bhOgyathavam.
  • Only when the material pursuit and its enjoyment dissipate we can become ananya bhOgyan. When we become ananya bhOgyan, the realisation dawns that there is no greater enjoyment than perumAL, then perumAL becomes parama bhOgyan.

AzhwAr describes this in mUnRAm thiruvandhAdhi 14 “mARpAl manam suzhippa mangaiyar thOL kai vittu” (Getting rid of the connection with all other matters [worldly pursuits) for the heart to be engaged in emperumAn). 

Thus, in the third vArthai, the three natures of chith, achith, and ISwaran and their interrelationships have been beautifully described.

In the next article, we shall continue with the fourth vArthai.

AzhwAr emperumAnAr jIyar thiruvadigaLE SaraNam

jIyar thiruvadigaLE SaraNam

pinbazhagiyarAm perumAL jIyar thiruvadigaLE SaraNam

Source: 

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Video – https://youtu.be/9oOTwUMl0aA

adiyEn SrIdhEvi rAmAnuja dhAsi

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