SrI: SrImathE SatakOpAya nama: SrImathE rAmAnujaya nama: Srimath varavaramunayE nama:
vArthAmAlai contains significant concepts from our philosophy, sampradhAyam, as passed down by our pUrvAchAryas. These upadhESams, along with their important life events, were summarised by pinbazhagiyarAm perumAL jIyar (nampiLLai’s very dear Sishya and the author of 6000 padi gurumparA prabhAvam). While the aidhIhams and historical events can be comprehended through reading, the in-depth analysis of our sidhdhAntham – specifically chith, achith, ISvaran which have been analysed in many vArthais and explained can be a bit difficult to grasp. A good amount of knowledge in SAsthram and fundamentals of vEdhAntham is required to understand these sections.
We are grateful to puththUr swAmy for having published this grantham and for also providing detailed explanation for these complex concepts.
The following article is a transcription from SrI u vE sArathy thOthAthri swAmy’s thamizh kAlakshEpam on this vArthAmAlai grantham. We are grateful to swAmy for giving us this opportunity and his continuous help in publishing these.
vArthai refers to the upadhESam (teachings) given by AchAryas passed down through disciplic succession which have been later summarised.
There are a few important points to keep in mind. Occasionally, the same concept may be repeated across different vArthais with slightly different interpretations. This occurs because the focus of explanation may be different by different AchAryas in order to emphasise specific aspects.
vArthai 4
Summary of vArthai four:
- The svarUpam and svabhAvam of chith.
- The svarUpam and svabhAvam of achith.
- The svarUpam and svabhAvam of ISvaran.
- achtih is jadam and it has various changes.
- chith is ajadam and SEsham (subservient) to emperumAn.
- ISvaran is SrIya:pathi (SrIman nArAyaNa)
- ISvaran’s svabhAvam is protecting others.
Fourth vArthai
prakruthiyinudaiya svarUpam [a] jadam; svabhAvam [b] koNdadhu guNamAy irukkum; purushanudaiya svarUpam [c] SEshathvam; svabhaAvam – svarUpaththukku anurUpamAna [d] vruththi. ISvaranukku svarUpam – SrIya:pathithvam; svabhAvam rakshakathvam. AthmAvinudaiya svarUpam – [e] gyAthAvAy [f] gyAnamAy [g] gyEyamAy irukkum; svarUpam gyAthAvAy svabhAvam gyAnamAy [h] svavibhUthi gyEyamAy irukkum. svarUpam gyAthAvAy, svabhAvam gyAnamAy, paramAthmAvudan jIvAthmAvudanuLLavai gyEyamAy irukkum; svarUpam [i] “aham” enRirukkum; [j] “idham ” ennamAttAdhu. aRigiRadhu thannaiyAgaiyAlE gyEyamAy irukkum; aRigiRAn thAnAgaiyAlE gyAthAvAyirukkum; aRivu thAnAgaiyAlE gyAnamumAy irukkum; aRigiRavan thAnAgaiyAlE gyAthAvAm. idhu ennudaiya svabhAvam enRu than svabhAvaththai aRiyumidhaththu svabhAvanthAnE “idham” engiRa parikaramAgaiyAlE, [k] svabhAvam gyAnamumAy gyEyamumAy irukkum.
Explanation:
In order to understand the meaning of this vArthai we have to first understand the meaning of certain words.
- jadam, in general, means object without knowledge
- ajadam, in general, means object with knowledge
- prakruthi here refers to achEthanam (non-sentient)
- svarUpam means an unique identifier for an object
- svabhAvam means the additional qualities of the object that was uniquely identified. For example, for a human being’s svarUpam will be human characteristics, and svabhAvam will be he has 2 ears, 2 hands, 2 eyes, is a bad or good person etc.
- gyAthA means one who knows
- gyAnam means knowledge
- gyEyam means the object that is known
- aham refers to AthmA
- idham refers to all the objects (achEthana objects) that we pinpoint and refer to.
prakruthiyinudaiya svarUpam jadam
The three thathvams are chith, achith and ISvaran. The svarUpam of these thathvams is explained first. prakruthi (primordial matter) is an achEthanam. The svarUpam of prakruthi is that it does not have gyAnam (knowledge). As such, those without gyAnam are identified as prakruthi. The objects we see around us – such as tables, chairs, plates, our body etc, – do not have gyAnam. These objects without gyAnam are called prakruthi (achEthanam). Being without knowledge is the true nature of prakruthi.
svabhAvam koNdadhu guNamAy irukkum
‘koNdadhu guNamAy irukkum” means the prakruthi keeps on changing. The achEthana objects are subject to change depending upon the circumstances. This change that happens as required is natural for prakruthi. Change is the svabhAvam of prakruthi. We can observe prakruthi with different thanmai (characteristics). For example, there are many varieties of trees, plants, stone, wood etc. There are pancha bhUthams, and from a mixture of these, other objects are formed.
When we refer to AthmA, all AthmAs are in the same state. We cannot see a difference in state between one AthmA and another. Even though there may be an increase or decrease in gyAnam (knowledge) due to the form taken, AthmAs cannot be differentiated from each other. However, in prakruthi when we see a table or chair, we can differentiate between them by their appearance. The characteristics of the table are differ from the characteristics of the chair, so their svabhAvam is such that they are distinct.
purushanudaiya svarUpam SEshathvam
purushan here refers to chEthanam (chith), AthmA. The true svarUpam of purushan is being adimai (subservient).
svabhAvam – svarUpaththukku anurUpamAna vruththi
svabhAvam of a purushan is such that he has to perform actions befitting his true nature (svarUpam). For example, when someone is a servant to another person, the servant must perform actions that will please his master. That vruththi is purushan’s svabhAvam.
ISvaranukku svarUpam – SrIya:pathithvam
ISvaran’s true nature is SrIya:pathithvam. He is pirAtti’s husband – thirumagaL kELvan. This is emperumAn’s svarUpam. When we say perumAL SrIman nArAyaNa, it reminds us of thirumAl who is always with pirAtti (SrI mahAlakshmi). Various statements like, “thiruvukkum thiruvAgiya selvA”, “ka: SrI: Sriya:”, show that emperumAn is always with pirAtti. He is one who can be identified through pirAtti. AzhwArs have shown that “thiruvillAth thEvarai thERElmin dhEvu”. Thus, through several statements it can be seen that being SrIya:pathi (pirAtti’s husband) is emperumAn’s svarUpam.
svabhAvam rakshakathvam
The main guNam of ISvaran is rakshakathvam. He is the one who protects everything. Of all the svabhAvam, the quality of protecting others is an important characteristic of ISvaran. Whether chith or achith, he protects everybody and everything. This is ISvara svabhAvam.
AthmAvinudaiya svarUpam – gyAthAvAy [f] gyAnamAy [g] gyEyamAy irukkum
AthmA’s svarUpam is further described here.
- AthmA’s svarUpam is gyAthA. The AthmA is the knower. When he sees an object, he acquires the knowledge and hence he is the knower.
- AthmA is gyAnamAy. That is he is made of gyAnam and has gyAnam. dharmi gyAnam is AthmA and dharma bhUtha gyAnam is the knowledge (gyAnam) that AthmA has. Hence AthmA is both, he is the knower and the knowledge. Because AthmA is made of dharmi gyAnam, we should not think of dharmi gyAnam as a tangible object using which AthmA is made. It is aNu svarUpam (atomic), inseparable and without any avayavam (limb). That aNu is gyAnam.
- AthmA is gyEyam. AthmA is also the object to be known. If there are two AthmAs then one AthmA can know the other AthmA using their knowledge. So, he can know bhagavAn. Since the AthmA can be known by another AthmA, he is gyEyam.
svarUpam gyAthAvAy svabhAvam gyAnamAy svavibhUthi gyEyamAy irukkum
Here the svarUpam is further explained. gyAthA, gyAnam and gyEyam are further explained.
- svarUpam, AthmA’s true nature is gyAthA (the knower).
- svabhAbam is, AthmA will have knowledge.
- svavibhUthi, possessions of AthmA (vibhUthi means wealth), will be such that it can be known by AthmA – gyEyamAy irukkum.
paramAthmAvudan jIvAthmAvudan uLLavai gyEyamAy irukkum.
Everything (the possessions) with paramAthmA and with jIvathAmA can be known.
(gyEyamAy irukkum – can be known).
svarUpam [i] “aham” enRirukkum; [j] “idham” ennamAttAdhu.
aham refers to “I”, AthmA’s svarUpam is such that it identifies itself as “I” or “aham”. Therefore, we cannot refer to it as “this” or “idham”. Referring to it as ‘idham/this’ would be incorrect since “I” and “this” are different. The AthmA svarUpam, dharmi gyAnam will always remind (convey) to AthmA as “I” or “nAn” (in thamizh). That is why when we wake up from sleep, we still remember everything that happened and how we were before going to sleep. It is due to this feeling of “nAn” (I). Due to the presence of the feeling of “aham”, we understand what happened before, what is happening now, what happened before going to sleep and what is happening once we wake up etc. So dharmi gyAnam cannot be referred to as ‘idham’ or ‘this’ (achEthana objects). ‘idham’ refers to achEthana objects (non-sentient). When we say, “this is there”, it refers to an achEthana object. “I am there” (nAn irukkirEn) refers to AthmA. When we refer to dharmi gyAnam (AthmA), it has to be referred to as “I” or nAn in thamizh and cannot be referred to as “idhu” or “this” because it is not an achEthana object.
aRigiRadhu thannaiyAgaiyAlE gyEyamAy irukkum
When we say “I” or nAn in thamizh, we know the AthmA. Using knowledge, we know an object and that which is known is gyEyam. As such, using my knowledge, I know myself. Therefore, the AthmA is also an object that can be known; due to this, it is known as gyEyam (an object that can be known).
aRivu thAnAgaiyAlE gyAnamumAy irukkum; aRigiRavan thAnAgaiyAlE gyAthAvAm.
Since the dharmi gyAnam is by itself, so it is gyAnam. Since it knows itself by itself, it is the gyAthA (the knower).
idhu ennudaiya svabhAvam enRu than svabhAvaththai aRiyumidhaththu svabhAvanthAnE “idham” engiRa parikaramAgaiyAlE, [k] svabhAvam gyAnamumAy gyEyamumAy irukkum.
Here dharma bhUtha gyAnam is described. When we acquire knowledge and realise that “this is my knowledge”, the awareness of acquiring such knowledge happens through that same knowledge. So the svabhAvam is gyAnam (knowledge) and gyEyam (object to be known).
vArthai 5
Summary of vArthai 5:
- The svarUpam and svabhAvam of chith, achith and ISvaran are explained.
- The svarUpam of achith is jadam (objects without knowledge) and SEshathvam (subservient). Its svabhAvam is transformation to various forms.
- The svarUpam of chith is gyAnam (knowledge) and SEshathvam (subservience). Its svabhAvam is kainkarya rasathvam (joy of service).
- The svarUpam of ISvaran is gyAthruthvam (being the knower) and SEshitham (being the leader). His svabhAvam is sarvarakshakan (protector of all).
- jadam is categorised as saguNam and nirguNam.
- ajadam is categorised as prathyak and parAk.
- prathyak means svayam prakASam (self – luminous) and parAk means it will show for others.
Fifth vArthai
[a] achiththukku svarUpam [b] SEshathvE sathi jadathvam; svabhAvam [c] sathathapariNAmithvam; AthmAvukku svarUpam [d] gyAthruthvE sathi SEshathvam; svabhAvam [e] kainkaryaika rasathvam; ISvaranukku svarUpam [f] gyAthruthvE sathi SEshithvam; svabhAvam – sarvarakshakathvam. thathvandhAn, jadamenRum [g] ajadamenRum iraNdu. [h] jadandhAn – nirguNamenRum saguNamenRum iraNdu; saguNandhAn [i] thriguNamenRum [j] EkaguNamenRum iraNdu; thriguNandhAn, prakruthiyenRum [k] prAkruthamenRum iraNdu. ajadandhAn [l] prathyakkenRum [m] parAkkenRum iraNdu; prathyakkuththAn, AthmAvenRum ISvaranenRum iraNdu; parAkkuththAn [n] gyAnamenRum [o] gyEyamenRum iraNdu.
Explanation
In this fifth vArthai, the thathva thrayam is explained again. As mentioned earlier, one word may have been spoken separately at one time by a certain AchAryan, and the next vArthai may have been spoken by another AchAryan at another time. It has been taken and compiled here in order. Therefore, if there are any variations in explanations, they are to be understood in context in the order it they appear.
The new words to understand here are prathyak and parAk.
- prathyak means self luminous. It means being able to know itself.
- parAk means others are able to know it.
For example, AthmA knows it exists. “I” know that “I” exist. The table or the chair does not know that it exists, but others who see them would know it. Therefore, anything that exists to be known by others is parAk. Whereas, prathyak is that which is able to know itself.
- guNams are of three types: sathvam, rajas and thamas. Due to the mixing of these guNams, different objects are created, as explained in this vArthai.
[a] achiththukku svarUpam [b] SEshathvE sathi jadathvam
In the previous vArthai, it was mentioned that achith’s svarUpam is jadam. Here, SEshathvam (subservience) is further added. One should not think of this as contradictory; rather, these are insights provided at different times which are combined in this grantham. The svarUpam of achith is a combination of jadathvam (lack of knowledge) and SEshathvam (subservience). It possesses the quality of not having knowledge, along with the quality of being a SEsham (subservient). achith is that which possesses both of these characteristics.
SEsham means quality of existing purely for the sake of the leader (SEshi). For example, a watch or a mobile phone is SEsham to us; it exists for our enjoyment and for us to use as we wish. Similarly, achith does not exist for itself, but for bhagavAn, while being jadam (without knowledge).
svabhAvam sathatha pariNAmithvam
svabhAvam is such that it transforms into various forms. mUla prakruthi is the starting point. First, mahath arises (stage after mUla prakruthi), this is achEthanam. From mUla prakruthi, 23 achEthana thathvams appear, making a total of 24 achEthana thathvams. mUla prakruthi, mahAn, ahankAram, manas, pancha bhUthangaL, pancha karmEndhiriyangaL, pancha gyAnEndhiriyangaL, pancha thanmAthraigaL. Thus, achEthanams are in the form of 24 thathvams. Thus, we can understand that there are several transformations starting from mUla prakruthi, then mahAn, ahankAram, manas, pancha bhUthangaL, pancha karmEndhiriyangaL, pancha gyAnEndhiriyangaL, pancha thanmAthraigaL.
The world we see is the result of the mixture of the pancha bhUthams. It is due to the combinations of the pancha bhUthams that we are able to see distinct objects. For example, tree is one form, plant is another form, ocean is another form, similarly sand, mud, etc. The nature for every object to be as such is due to the combination of pancha bhUthams. Because of this achith is in a state of constant change. Also, once it changes its state, it does not remain in one state permanently, but is constantantly changing.
AthmAvukku svarUpam gyAthruthvE sathi SEshathvam
AthmA’s svarUpam consists of having gyAnam and SEshathvam. Only if it is SEshan it will be seen as subservient to bhagavAn. When it has gyAthruthvam (nature of a knower), it can be distinguished from achEthana objects. ISvaran has gyAnam, so if only gyAnam is mentioned, it can refer to both paramAthmA and jIvAthmA. However, gyAthruthvE sathi SEshathvam (being knower and subservient) refers only to jIvAthmA.
svabhAvam kainkaryaika rasathvam
The true svabhAvam of AthmA is kainkaryaika rasathvam (enjoying kainkaryam only). During the state of subserviece to bhagavAn, the svabhAvam of the AthmA is found in enjoying the performance of kainkaryam. svabhAvam means true nature.
ISvaranukku svarUpam gyAthruthvE sathi SEshithvam
ISvaran has gyAthruthvam and SEshithvam. He has the nature of being a leader and having knowledge. If only the nature of having knowledge is mentioned, then there won’t be a difference between jIvAthmA and paramAthmA. So, SEshithvam is mentioned. SEshithvam (nature of being a leader) along with gyAthruthvam (having knowledge). He is gyAnavAn (one with knowledge) and SEshi (leader). This is ISvaran’s svarUpam.
svabhAvam sarvarakshakathvam
ISvaran’s svabhAvam is sarvarakshakathvam. His main quality is to protect everyone and at all times.
thathvandhAn, jadamenRum ajadamenRum iraNdu
thathvam is divided into two. thathvams with gyAnam and thathvams without gyAnam. jadam means without knowledge and ajadam means with knowledge. First, thathva thrayam is explained. Then, all thathvams are divided into two categories – those with knowledge and those without knowledge – and explained further.
thathvam means real objects. These are groups of jadam and ajadam.
jadandhAn – nirguNamenRum saguNamenRum iraNdu
Objects without knowledge (jadam) are divided into two groups, nirguNam and saguNam. nirguNam means objects without qualities. saguNam means objects with qualities. guNams are sathvam, rajas and thamas. Thus, objects with the three guNams are one group of jadap poruL (objects without knowledge) and objects without these guNams are another group of jadap poruL.
saguNandhAn thriguNamenRum EkaguNamenRum iraNdu
saguNam is made of two groups: thriguNam and EkaguNam. thriguNam refers to the combination of the three guNams – sathvam, rajas and thamas – and everything in this world is a result of this combination. Therefore, it is called thriguNam. In paramapadham, all objects are made of one guNam, that is Sudhdha sathva guNam. There is only this pure sathva guNam in vaikuNtam, which is why it is called EkaguNam. jadap poruL associated with saguNam is comprised of thriguNam is one group and EkaguNam as another group.
thriguNandhAn, prakruthiyenRum prAkruthamenRum iraNdu
Objects which are thriguNam fall under two groups: prakruthi and prAkrutham. prakruthi means mUla prakruthi (primordial matter). mUla prakruthi is the first stage of all achEthana objects. prAkrutham means the changes which came from prakruthi- mahAn, ahankAram, manas, pancha bhUthangaL, pancha karmEndhriyangaL, pancha gyAnEndhriyangaL, pancha thanmAthraigaL. These 23 thathvams are called as prAkrutham, it represents the state that comes as a result of change in the state of pakruthi.
Thus, thriguNam consists of two states: prakruthi and prAkrutham. prakruthi is the state where the three guNams are in equal state (equilibrium). As nammAzhwAr says towards the end, “mudivil perum pAzh”; pAzh refers to mUla prakruthi. pAzh is very huge. In the state of mUla prakruthi, sathvam, rajas and thams are at equal levels, so cannot differentiate between objects in their forms. When mahAn, ahankAram, etc., evolve, the levels of sathvam, rajas, and thamas vary. When the three guNams are not at equal levels, it changes to prAkrutham. Objects then become visible to eyes in name and form. Thus, the thriguNam jada poruL is of two types: prakruthi and prAkrutham.
In addition there is also nirguNam. kAla thathvam is nirguNam. kAlam does not have guNam. It is also referred to as sathva SUnyam.
ajadandhAn prathyakenRum parAkenRum iraNdu
ajadam objects (sentient) are of two groups: prathyak and parAk. prathyak means svayam prakASam, while parAk means it is perceived by others. prathyak, which is self – luminous, are of two types: AthmA and paramAthmA. The AthmA knows itself (it knows “I am”), similarly, bhagavAn knows himself (he knows “I am”). gyAnam and gyEyam are categorised as parAk. Here, gyAnam refers to dharma bhUtha gyAnam, which is parAk. ajada poruL refers to objects with knowledge. Since gyAnam implies “with knowledge”, it is both dharma bhUtha gyAnam and objects in nithya vibhUthi. All objects in nithya vibhUthi are luminous and can be seen by others. Finally, gyEyam refers to prakruthi, prAkruthangaL and kAlam – the objects about which we gain knowledge.
vArthai 6
Summary of vArthai 6:
- There are three guNams – sathvam, rajas and thamas.
- For all the three guNAms there are first, second and third levels. Description of how a person would be at each level.
Sixth vArthai
sathva rajas thamassukkaLAgiRa mUnRu guNangaLum OronRu mUnRu vagaiyAy irukkum – thAmasathAmasam, thAmasarAjasam, thAmasasAthvikam; rAjasathAmasam, rAjasarAjasam, rAjasasAthvikam; sAthvikathAmasam, sAthvikarAjasam, sAthvikasAthvikam enRu. idhil thAmasathAmasam, nidhraiyai pravarthippikkum; thAmasarAjasam, SOgaththai [a] pravarthippikkum; thAmasasAthvikam parahimsaiyilE [a] pravarthippikkum. rAjasathAmasam [b] vishayAntharangaLilE mUttum; rAjasarAjasam, kAmyakarmangaLilE mUttum; rAjasasAthvikam bhagavathsthOthraththilE pravarththippikkum. sAthvikathAmasam, bhagavanmanthrangaLilE pravarthippikkum; sAthvikarAjasam, prakruthyAthma vivEkangaLilE pravarthippikkum; sAthvikasAthvikam, bhagavathsAkshAthkAraththilE pravarthippikkum.
Explanation
Here sathvam, rajas and thamas guNams are explained and its further divisions are also explained. The three guNams, sathvam, rajas and thamas are of three types – thAmasa-thAmasam, thAmasa-rAjasam and thAmasa-sAthvikam; rAjasa-thAmasam, rAjasa-rAjasam and rAjasa-sAthvikam; sAthvika-thAmasam, sAthvika-rAjasam and sAthvika-sAthvikam. Thus, sathvam, rajas and thamas are divided into three and in each state there are three more states. For example, in sathvam there are sathvamAna sathva guNam, rAjasamAna sathva guNam and thAmasamAna sathva guNam. Similarly for rajas, there is sathvamAna rajas, rAjasamAna rajas and thamasamAna rajas. Thus, every guNam is further divided and shown.
Generally, sathva guNam gives knowledge and clarity. rajas gives anger and desire. thAmasa guNam gives ignorance, sleep and confusion of mind.
thAmasa thAmasam – thamO guNam in thamO state will cause an increase in sleep. It is the lowest state.
thAmasa rAjasam – this state induces sorrow and disappointment.
thAmasa sAthvikam – this state induces to hurt others.
rAjasa thAmasam – this state will induce us to be interested in materialistic things.
rAjasa rAjasam – this state will induce us to perform kAmya karma (karmas performed with a goal to achieve something. These kamas as mentioned in SAsthram which will give some results if performed).
rAjasa sAthvikam – this state will induce one to enjoy bhagavAn.
sAthvika thAmasam – this state will induce one to be involved in bhagavan manthram.
sAthvika rAjasam – this state induces one to grow the knowledge of ‘prakruthi Athma vivEkam’ (knowledge that prakruthi and AthmA are different).
sAthvika sAthvikam – this state will increase knowledge in bhagavadh sAkshAthkAram (realising bhagavAn). This is the highest state in sathva guNam. This state will induce one towards bhagavadh sAkshAthkAram. It will make the person see emperumAn. This state will make the person be involved in subjects that will make bhagavAn give a vision of himself to the person .
vArthai 7
Summary:
- There are four aspects to be known for every thathvam in thathva thrayam; namely, svarUpam (unique identifier for any object), svarUpa nirUpaka dharmam (qualities which identify that entity), nirUpitha svarUpa viSEshaNam (additional qualities) and vyApAram (actions).
- ISvaran’s svarUpam is sathyam, gyAnam, anantham and amalam. svarUpa dharmam are sathyathvam, gyAnathvam, ananthathvam, Anandhathvam and amalathvam. nirUpitha svarUpa viSEshaNam are gyAna, Sakthi, balam, aiSvaryam, vIrya, thEjas and other kalyANa guNams. vyApAram are jagath Srushti (creation), sthithi (sustenance) and samhAram (destruction) and giving mOksham.
- dhivya dhampathi have similar qualities as well as distinct qualities.
- pirAtti has adhikAri sampathi and purushakAram which emperumAn does not have. bhagavAn has dhandadharathvam and upAyathvam which pirAtti does not have.
- chEthana svarUpam is sathyam, gyAnam, Anandham, amalan and aNu. svarUpa nirUpaka dharmam are sathyathvam, gyAnathvam, Anandhathvam, amalathvam and aNuthvam. nirUpitha svarUpa viSEshaNam are SEshan to emperumAn like SarIram and guNams like gyAnam. vyApAram is kainkaryam to emperumAn.
- aprAkrutha achEthana svarUpam is gyAnam. svarUpa nirUpaka dharmam is gyAnathvam and gyAnam. nirUpitha svarUpa viSEshaNam is SarIravath SEshathvam. vyApAram is purely existing for bhagavAn and changes as desired by bhagavAn.
- prAkrutha achEthanan’s svarUpam is jadam. svarUpa nirUpaka dharmam is jadathvam and nirUpitha svarUpa viSEshaNam is SEshan to bhagavAn, made of three guNams and always subject to change. vyApAram is that it hides the knowledge of self and bhagavAn.
- kAlam’s svarUpam is jadam. svarUpa nirUpaka dharmam is vibhuthvam and jadathvam. nirUpitha svarUpa viSEshaNam is SarIravath SEshathvam. vyApAram is, it is used by bhagavAn for Srushti.
Seventh vArthai
thathva thrayaththukku [a] svarUpamum, [b] svarUpa nirUpaka dharmamum, [c] nirUpitha svarUpa viSEshaNamum , [d] vyApAramum enRu nAlu prakAramAy irukkum.
idhil ISvara svarUpam sathyamAy, gyAnamay, ananthamAy, AnandhamAy, amalamAy irukkum. svarUpa nirUpaka dharmam – [e] sathyathvam, [f] gyAnathvam, [g] ananthathvam, [h] Anandhathvam, [i] amalathvamAgiRa ivai. nirUpitha svarUpa viSEshaNam,- gyAnaSakthyAdhi samastha kalyANa guNangaLum, [j] guNavath viSEshaNamumAy, [k] guNa prakASakamumAna dhivya mangaLa vigrahangaLum, ippadi nirUpithamAna vasthu dhampathiyAy irukkum. ithdhampathikku ubhayavibhUthiyil uLLa chEthanAchethangaLum SarIrathayA SEshamAy irukkum. vyApAram Avadhu – thannudaiya Anandhaththukkup pOkkuvIdAgap paNNum sakalajagath Srushti sthithi samhArangaLum, [l] mOksha pradhathvamum ippadi [m] sarvadhA samAnAthiSayaththai udaiththAy irundhuLLa dhampathigaLai [n] anyOnyam athiSayakararAga Sollugaikku hEthu SrIya:pathithvam, vishNupathnIthvam AgiRa ivaRRAlE. emperumAniRkAttil pirAttikku adhika vyApAram [o] adhikAra sampaththiyum, [p] purushakArathvamum, emperumAnukku adhika vyApAram- [q] dhaNdadharathvamum, [r] upAyathvamum.
chEthana svarUpam – sathyamAy, gyAnamAy, AnandhamAy, amalamAy, aNuvAy irukkum. svarUpa nirUpaka dharmam – sathyathvam, gyAnathvam, Anandhathvam, amalathvam, aNuthvamAgiRa ivai. nirUpithasvarUpa viSEshaNam – [s] SarIravath SEshathvamum, anantha gyAnAdhi guNangaLum. vyApAram – [t] anubhavajanitha prIthikAritha kainkaryam. achith svarUpam mUnRupadip pattirukkum. adhAvadhu – [u] aprAkrutham, [v] prAkrutham. [w] kAlam enRu. idhil, aprAkruthasvarUpam gyAnam; svarUpanirUpaka dharmam [x] gyAnathvam; nirUpitha svarUpa viSEshaNam SarIravath SEshathvam; vyApAram – [y] ichchAnuguNa pariNAmam. prAkrutha svarUpam jadam; svarUpanirUpaka dharmam – jadathvam; nirUpitha svarUpa viSEshaNam – SarIravath SEshathvamum, guNathrayavaththvamum, [z] sathathapariNAmithvamum; vyApAram – bhadhdhachEthananukku svasvarUpa parasvarUpangaLai maRaikkai. kAlaththukku svarUpam – vibhUvAy jadamAy irukkum. svarUpa nirUpaka dharmam [a] vibhuthva jadathvangaL. nirUpitha svarUpa viSEshaNam – SarIravath SEshathvamum [b] kalAkAshtAdhiyAna pariNAmamum. vyApAram – SrushtyAdhigaLukku upakaraNamAy irukkum.
Explanation
thathvathrayaththukku [a] svarUpamum, [b] svarUpanirUpaka dharmamum, [c] nirUpithasvarUpa viSEshaNamum , [d] vyApAramum enRu nAlu prakAramAy irukkum
There are four things to know about thathva thrayam. For each thathvam, there is a svarUpam (a unique identifier for an object), svarUpaka nirUpaka dharmam (essential qualities for identification), nirUpitha svarUpa viSEshaNam (For example, if we have established bhagavAn as such, then the additional qualities are viSEshaNangaL), and vyApAram (actions).
idhil ISvara svarUpam sathyamAy, gyAnamay, ananthamAy, AnandhamAy, amalamAy irukkum
ISvaran’s svarUpam (real nature) is sathyam, gyAnam, Anandham, anantham and amalam. Using these five qualities we can know ISvaran. The description of these five qualities will show how ISvaran is. He is sathyam (nithyam). nithyam means he is always present. He is gyAnam, gyAnasvarUpi. He is anantham, that is, he is not limited by place, time or objects. There is no antham (end) for him. He is present at all places, at all times and in all objects. He is Anandhamayan (blissful). He is amalan (without any defects). These 5 qualities are Isvaran’s svarUpam.
svarUpaka nirUpaka dharmam of ISvaran is: sathyathvam, gyAnathvam, ananthathvam, Anandhathvam and amalathvam. ISvaran is known as sathyam due to him being sathyam. Due to him being nithyam, we know he is nithyam. Due to him being anantham, we know he is ananthan. And due to him being Anandam, we know he is one with Anandham. Since he has no dhOshams (defects), we know he is amalan. So, these five things (qualities – thanmai) establish bhagavAn’s svarUpam.
nirUpithas varUpa viSEshaNam – gyAnaSakthyAdhi samastha kalyANa guNangaLum
nirupitha svarUpa viSEshaNam – What are his additional qualities of this bahagavAn whose svarUpam has been established? viSEshaNam means thanmai (qualities). These are gyAnam, Sakthi, balam, aiSvaryam and thEjas. The word bhagavAn can be split as bha+ga+va. The three sounds (bha+ga+va) refer to the six qualities (gyAna, balam, aiSvaryam, vIrya, Sakthi and thEjas). In addition to these six guNams, he also has all the kalyANa guNams. His many gUnams such as sauseelya, saulabhya, saundharya, vAthsalya, svAmithva, oudhArya, mAdhurya, gAmbhIrya, dhairya, sthairya etc. are shown in gadhya thrayam by emperumAnAr. All these guNams are nirUpitha svarUpa viSEshaNam for perumAL. For the perumAL whose svarUpam is established, these kalyANa guNams are his true identity.
guNavath viSEshaNamumAy, [k] guNa prakASakamumAna dhivya mangaLa vigrahangaLum
perumAL’s dhivya mangaLa vigraham is viSEshaNam for bhagavAn. Just as bhagavAn’s gUNams cannot be separated from him, his thirumEni (divine form) too cannot be separated from him. His thirumEni is such that it illuminates his guNams. For example, the saulabhya guNam (quality of easy accessibility) of emperumAn is seen in his archAvathAram; thus, we know he is approachable, and the vision of his thiruvadi (divine feet) gives us faith that he can be attained. Similarly, saundharyam can be known by seeing his thirumEni. lAvaNya guNam can be seen in the entire thirumEni beauty. Thus, his entire thirumEni (vigraham) shows his guNams. These vigrahams are also nirUpitha svarUpa viSEshaNam for bhagavAn. For emperumAn who has been established, his viSEshaNams (special qualities) are his guNams and thirumEni.
ippadi nirUpithamAna vasthu dhampathiyAy irukkum
That established ISvara thathvam is dhampathi (couple) – mithunam. That is, he is with pirAtti (SrImahAlakshmi thAyAr). They are always together.
ithdhampathikku ubhaya vibhUthiyil uLLa chEthanAchethangaLum SarIrathayA SEshamAy irukkum
To this dhampathi (emperumAn with pirAtti), all the chEthanam and achEthanam in the ubhaya vibhUthi (nithya vibhUthi and leelA vibhUthi) are SEsham, like SarIram (body). That is, as SarIram, it will be SEsham to bhagavAn. Just as SarIram is inseparable and fulfils the desires of AthmAs, similarly, for emperumAn, chEthanams and achEthanams are present as SarIram for emperumAn’s enjoyment. Here, emperumAn and pirAtti are mentioned together because pirAtti always reflects the thoughts of emperumAn.
vyApAramAvadhu – thannudaiya Anandhaththukkup pOkkuvIdAgap paNNum sakala jagath Srushti sthithi samhArangaLum mOkshapradhathvamum ippadi
This leelA vibhUthi exists for emperumAn’s blissful leelA. All of the creation, sustenance, destruction and granting of liberation are included. This is shown in the SAsthram.
Anandhaththukku pOkkuvIdAgap paNNum sakalajagath Srushti sthithi samhArangaLum – jagath Srushti (creation), sthithi (sustenance), and samhAram (destruction) and giving mOksham are the outcomes of his Anandham.
sarvadhA samAnAthiSayaththai udaithAy irundhuLLa dhampathigaLai
The dhampathigaL have guNams similar to each other.
anyOnyam athiSayakararAga Sollugaikku hEthu SrIya:pathithvam, vishNupathnIthvam AgiRa ivaRRAlE
The reason why it is said that they add greatness to each other is because, emperumAn is husband for pirAtti and so he has greatness; pirAtti is vishNupathni (wife of vishNu) and so she has greatness. Due to association with emperumAn, pirAtti has greatness. And due to association with pirAtti, emperumAn has greatness. Flowers have greatness due its fragrance and fragrance exists due to association with flowers. Just as fragrance and flower are not separated, similarly, pirAtti and perumAL are always together.
emperumAniRkAttil pirAttikku adhika vyApAram [o] adhikAra sampaththiyum, [p] purushakArathvamum
Here, the qualities of pirAtti and emperumAn are shown separately. Qualities that pirAtti has but emperumAn does not are: adhikArasampaththi and purushakAram.
Instead of surrendering to emperumAn, the jIvAthmAs are suffering in this world. pirAtti possesses a quality that makes jIvathmA turn towards emperumAn. She enhances their virtues, leading them to surrender to emperumAn and helping them attain the necessary eligibility – that is adhikAra sampaththi. Just as how a mother teaches good things to her child and raises him, pirAtti does the same for all AthmAs.
purushakArathvam – when jIvathmA develops all the good qualities and surrenders to emperumAn, emperumAn begins to evaluate jIvathmA’s karmas. Just when he is about to say that jIvAthmA has done a lot of karmas – pUnyas and pApams and declares that jIvAthmA needs to enjoy the results of those karmas, pirAtti intervenes. pirAtti tells emperumAn that since the AthmA has come to him and surrendered, he must accept. She argues that while he may judge those who have not surrendered but for those who have surrendered he must accept them. pirAtti ensures emperumAn does not reject them based on their karmas. This is purushakArathvam.
emperumAnukku adhika vyApAram- [q] dhaNdadharathvamum, [r] upAyathvamum
dhaNdadharathvam means quality to punish. pirAtti never punishes, such is her thanmai (nature/quality). When jIvAthmA makes mistakes, emperumAn remembers them and accordingly rewards them and this thanmai is dhaNdadharathvam.
upAyathvam – emperumAn alone is the upAyam (one who grants the palan/reward). pirAtti acts solely as the purushakAram; she is not the upAyam. Because emperumAn is svathanthran (independent), he alone has the authority to grant the palan (result).
chEthana svarUpam – sathyamAy, gyAnamAy, AnandhamAy, amalamAy, aNuvAy irukkum
chEthana svarUpam is described here. ISvaran and AthmAs have similarities in four guNams; sathyam, gyAnam, Anandham and amalathvam are common for ISvaran and chEthanam. ISvaran is anathan but chEthanan is aNu. ananthathvam means ISvaran is everywhere, he is vibhu (spread everywhere). AthmA is aNu (atomic form).
Similar to ISvaran, AthmA is also sathyam (nithyam), has gyAnam and is also made of gyAnam, has Anandham and has no defects (amalan).
svarUpa nirUpaka dharmam – sathyathvam, gyAnathvam, Anandhathvam, amalathvam, aNuthvamAgiRa ivai
The svarUpaka nirUpaka dharmam (dharmam means thanmai). These qualities which confirm the svarUpam are sathyam, gyAnam, Anandham and amalam.
nirUpitha svarUpa viSEshaNam – [s] SarIravath SEshathvamum, anantha gyAnAdhi guNangaLum
nirUpitha svarUpa (AthmA that is established), its additional qualities (viSEshaNam) are:
SarIravath SEshathvam (AthmA stays like SarIram to emperumAn and remains subservient). anantha gyAnAdhi guNangaL (limitless gUnams like gyAnam etc). Thus, the nirUpikapatta svarUpaththukku adhigappadi viSEshaNams – qualities in addition to the svarUpam of the AthmA that was established – are SEshathvam towards emperumAn, like SarIram, and guNams like gyAnam.
vyApAram- [t] anubhava janitha prIthikAritha kainkaryam
vyApAram (actions) for AthmA is enjoying emperumAn (anubhava janitha), and from that enjoyment comes affection (prIthi). Due to that prIthi, AthmA performs kainkaryam (service). In other words, first we enjoy emperumAn, from that we get affection and due that affection, we get the feeling of doing something for emperumAn and therefore, we perform kainkaryam. This is a step-by-step process. This is the vyApAram for AthmA.
Now let us see achith thathva svarUpam.
We can also see the achith thathva details in thathva thrayam grantham written by piLLai lOkAchAryar.
achith svarUpam mUnRupadip pattirukkum. adhAvadhu- [u] aprAkrutham,, [v] prAkrutham. [w] kAlam enRu
achith thathvam is divided into three.
In thathva thrayam, it is explained as Sudhdha sathvam, miSra sathvam and sathva SuNyam.
idhil, aprAkrutha svarUpam gyAnam; svarUpa nirUpaka dharmam [x] gyAnathvam; nirUpitha svarUpa viSEshaNam SarIravath SEshathvam; vyApAram – [y] ichchAnuguNa pariNAmam
aprAkrutham is Sudhdhasathva objects. Sudhdhasathvam is made of gyAnam. It is the achith in paramapadham and is luminous. The svarUpam of Sudhdhasathvam which is aprAkrutham is gyAnam. svarUpa nirUpaka dharmam is gyAnathvam (it is established using gyAnam). nirUpitha svarUpa viSEshaNam (the additional qualities of the established subject) is SarIravath SEshathvam (remains as SarIram for emperumAn and is subservient).
vyApAram of aprAkrutha vasthus is ichchAnuguNa pariNAmam. This means the achith will be purely for bhagavAn and change as desired by bhagavAn.
prAkrutha svarUpam jadam
prAkrutham means objects in this material world. This prakruthi is mUla prakruthi and the 23 thathvams that come out of it. This total of 24 thathvams are without gyAnam – hence they are jadam.
svarUpa nirUpaka dharmam – jadathvam. The quality that identifies prAkruthi is jadathvam (without knowledge).
nirUpitha svarUpa viSEshaNam – SarIravath SEshathvamum, guNa thrayavaththvamum, [z] sathatha pariNAmithvamum – the additional qualities of the established – jada objects are: remaining useful for bhagavAn like SarIram (SarIravath SEshathvam), being made of three guNams (guNathrayam – sathvam, rajas and thamas) and sathatha pariNAmithvam (always subject to change).
vyApAram – badhdha chEthananukku svasvarUpa parasvarUpangaLai maRaikkai.
Since prAkrutham is in leelA vibhUthi, it is not applicable to nithyars and mukthars in nithya vihUthi. Actions of prAkrutham are such that, the prakruthi and our SarIram (that is a result of prakruthi manifestations) will hide the knowledge of self and knowledge of bhagavAn. It induces us in worldly matters.
kAlaththukku svarUpam – vibhUvAy jadamAy irukkum.
kAlam is everywhere. It is jadam (lack of knowledge).
svarUpa nirUpaka dharmam [a] vibhuthva jadathvangaL.
vibhuthvam and jadathvam are the svarUpa nirupaka dharmam for kAlam.
nirUpitha svarUpa viSEshaNam – SarIravath SEshathvamum [b] kalAkAshtAdhiyAna pariNAmamum.
The kAlam that is established, its additional qualities are SarIravath SEshathvam. All objects are SarIram to emperumAn and so is kAlam too. It is also kalA kAshtAdhiyAna parINAmamum – has divisions, is made of minutes, seconds etc.
vyApAram – SrushtyAdhigaLukku upakaraNamAy irukkum.
The actions of kAlam – when emperumAn does Srushti (creation), he uses kAlam to create. It is due to the presence of kAlam in this world, that a particular object is in a particular state in a given moment and then changes the next moment. If kAlam doesn’t change, the object too will not change. So kAlam helps emperumAn to perform Srusthi.
In the next article, we shall continue with the eighth vArthai.
AzhwAr emperumAnAr jIyar thiruvadigaLE SaraNam
jIyar thiruvadigaLE SaraNam
pinbazhagiyarAm perumAL jIyar thiruvadigaLE SaraNam
Source:
Audio – https://1drv.ms/u/s!AnOSadexHn4jgiQ45543H7eY6GBY?e=NMz7Nm
Video – https://youtu.be/9U-54OqTkUk
adiyEn vidhyA rAmAnuja dhAsi
archived in https://granthams.koyil.org
pramEyam (goal) – https://koyil.org
pramANam (scriptures) – https://granthams.koyil.org
pramAthA (preceptors) – http://acharyas.koyil.org
SrIvaishNava education/kids portal – http://pillai.koyil.org