SrI: SrImathE SatakOpAya nama: SrImathE rAmAnujaya nama: Srimath varavaramunayE nama:
pinbazhagiyarAm perumAL jIyar, a sanyAsi, a Sishya of swAmy nampiLLai has compiled many of our pUrvArchAryas’ vArthais as vArthamAlai grantham and puththUr swAmy has given a simple explanation for the same and has also published it. We express our gratitude to pinbazhagiyarAm perumAL jIyar and puththUr swAmy for their mercy.
The following is a translation of thamizh kalAkshEpam on pinbazhagiyarAm perumAL jIyar’s “vArthAmAlai” grantham by SrI u vE sArathy thOthAthri swAmy. We are also grateful to SrI u vE sArathy thOthAthri swAmy for providing us with the opportunity to learn this through his thamizh kAlakshEpam and his continuous help in publishing these articles.
(Note from kAlakshEpam: Initially, these kAlakshEpams were enjoyed during the monthly thirunakshathram days (thiruvAdhirai) of emperumAnAr.at SrIperumbUthUr)
The term ‘vArthai’ should be understood as an explanation for a specific topic.
Many AchAryas’ SrIsUkthis are incorporated in each of these vArthai. They contain many significant concepts of our viSishtAdhvaitha sidhdhAntham, in-depth meanings of AzhwAr pAsurams, AchArya bhakthi, AchArya abhimAnam, SaraNAgathi , artha panchakam , thathva thrayam and many more.
Let us now begin the eigth vArthai.
vArthai 8
jIvAthma svarUpam, the nature (thanmai) of jIvAthmA’s gyAnam, the state of jIvAthmA’s existence with gyAnam, all these three aspects are discussed in detail in the 8th vArthai. Many details shown here represent in-depth vEdhAntha principles which requires comprehensive understanding of vEdhAntha principles.
AthmAvinudaiya dharmidharmangaLin svarUpam, – svarUpa nirUpaka dharmamum, nirUpithasvarUpa viSEshaNamum, vyApAramum, lakshaNamum, dhravyathvamum AgiRa prakArangaLai udaiththay irukkum
AthmAvinudaiya dharmidharmangaLin svarUpam – AthmA has two types of gyAnams or knowledge – dharmi gyAnam and dharma bhUtha gyAnam.
dharmi gyAnam: It is consciousness of self. AthmA is made of gyAnam, it is atomic (aNu) – subtle in nature. It is only through dharmi gyAnam that realisation of self (AthmA) happens. This feeling of ‘I’ is known as dharmi gyAnam; and it can indicate only self and not external objects.
dharma bhUtha gyAnam: It is that gyAnam or knowledge through which the AthmA knows all that is other than self.
svarUpa nirUpaka dharmamum, nirUpithasvarUpa viSEshaNamum, vyApAramum, lakshaNamum, dhravyathvamum AgiRa prakArangaLai udaiththay irukkum
Each of them has five characteristics.
- svarUpa nirUpaka dharmam – The defining attribute that helps identify an object. It is the dharmam that proves or establishes the svarUpam (essential nature). For example, specific identifying traits unique to a human being.
- nirUpitha svarUpa viSEshaNam – After an object is identified and proven with its specific characterestics, this refers to the description of additional qualities.
- vyApAram – This refers to the activities or uses of an object.
- lakshaNam – It is the unique, defining characteristics of an object.
- dhravyathvam – It means how an object is classified as a dhravyam. A dhravyam is defined as an entity that possesses a quality. In this context, it refers to how dharmi gyAnam, dharma bhUtha gyAnam, and the AthmA together with dharmi gyAnam and dharma bhUtha gyAnam function as a dhravyam.
We will analyse these 5 characteristics in dharmi gyAnam, dharma bhUtha gyAnam and AthmA that encompasses both dharmi gyAnam and dharmabhUtha gyAnam.
svarUpam is generally used to refer to dharmi gyAnam, while svabhAvam refers to dharma bhUtha gyAnam.
idhil svarUpam sathyamAy gyAnamAy AnandhamAy amalamAy irukkum. svarUpa nirUpaka dharmam – sathyathvam, gyAnathvam, Anandhathvam, amalathvam AgiRa ivai.
nirUpitha svarUpa viSEshaNam – svasmai svayam prakASathvam – adhAvadhu thannaith thAnE aRindhu koNdirukkai. aRigiRa karthAvum thAnEyAy, aRivikkiRa gyAnamum thAnEyAy, aRiyappadugiRa gyEyamum thanEyAy irukkai. ippadi thannaiththAnE aRindhukoNdirukkiRa aRivudhAn “aham” enRirukkum; “idham” enRirAdhu. “idham” enRirukkil appOdhu vyathiriktha vishayaththil dharSanamuNdAm . appOdhu gyEyamAgath thannai aRiyamAttAn. aththAlE-gyEyamAgiRa aRivumillaiyAm. gyEyamAgiRa aRivu illAmaiyAlE gyAthruthvamillaiyAm;
idhil svarUpam sathyamAy gyAnamAy AnandhamAy amalamAy irukkum. svarUpanirUpaka dharmam – sathyathvam, gyAnathvam, Anandhathvam, amalathvam AgiRa ivai
dharmi gyAnam (svarUpam) is AthmA’s chaithanyam (the consciousness of ‘I’) or the realisation of the self. It is sathyam (eternal truth- nithyam/permanent), gyAnam (true knowledge) Anandham (bliss), amalam (without any dhOsham or blemish).
AthmA is inherently blemishless. Any appearance of flaws is due to karma bandham or bondage.
svarUpa nirUpaka dharmam possess the same four characteristics of sathyathvam, etc., as stated above.
nirUpitha svarUpa viSEshaNam – svasmai svayam prakASathvam – adhAvadhu thannaith thAnE aRindhu koNdirukkai.
nirUpitha svarUpa viSEshaNam – its distinguishing characteristics.
‘svasmai svayam prakASathvam” – self – illumination
svasmai – for itself; svayam- by itself; prakASathvam – the sate of illumination, knows itself.
aRigiRa karthAvum thAnEyAy, aRivikkiRa gyAnamum thAnEyAy, aRiyappadugiRa gyEyamum thanEyAy irukkai. ippadi thannaiththAnE aRindhukoNdirukkiRa aRivudhAn “aham” enRirukkum; “idham” enRirAdhu. “idham” enRirukkil appOdhu vyathiriktha vishayaththil dharSanamuNdAm . appOdhu gyEyamAgath thannai aRiyamAttAn. aththAlE-gyEyamAgiRa aRivumillaiyAm. gyEyamAgiRa aRivu illAmaiyAlE gyAthruthvamillaiyAm;
dharmi gyAnam is all, it is karthA (one who acts), gyAthA (one who knows), and gyEyam (to be known). This knowledge of self – realisation is “aham” (self), not “idham” (that which is outside the self). If that knowledge were “idham” (this), it would imply that the self can perceive things outside itself. But this is not possible, as there is no gyEyam (external object of knowledge) separate from it. If it were, there would be no gyAnam about the self, which is its basic svarUpam.
ivai illAmaiyAlE – gyAnASrayathvam illaiyAm. gyAnASrayathvam illAmaiyAlE – gyAna hAni piRakkum. ippadiyAgaiyAlE thannaiththAnE aRigiRa aRivu aham arthaththukku vishayam enRadhAyththu. nirUpithasvarUpa viSEshaNam – anantha gyAnAdhi guNangaL; vyApAram – aparichchinnamAna svarUpAnandhAnubhavam; lakshaNam – aNuthvam. dhravyathvam – guNAnAm ASrAyathvam.
ivai illAmaiyAlE – gyAnASrayathvam illaiyAm. gyAnASrayathvam illAmaiyAlE – gyAna hAni piRakkum. ippadiyAgaiyAlE thannaiththAnE aRigiRa aRivu ahamarthaththukku vishayam enRathAyththu.
Therefore, it does not have the capacity to know other objects, there will also be no “gyAna ASrayathvam” that could cause the destruction of knowledge. Thus, the meaning for “aham” is dharmi.
[Note: In the above, we are understanding only about dharmi gyAnam. This does not explain dharmi gyAnam and dharma bhUtha gyAnam of the AthmA together. This explains only the dharmi gyAnam, the feeling of ‘I’ of AthmA].
nirUpithasvarUpa viSEshaNam – anantha gyAnAdhi guNangaL; vyApAram – aparichchinnamAna svarUpAnandhAnubhavam; lakshaNam – aNuthvam. dhravyathvam – guNAnAm ASrAyathvam.
What are the additional distinguishing characteristics for the dharmi? anantha gyAnadhi gunangal – the quality of having unlimited knowledge etc.
What is the vyApAram for this feeling ‘I’? aparichchinnamAna svarUpAnandhAnubhavam – limitless bliss about svarUpam. That is, thinking about the svarUpam it enjoys unlimited bliss.
What is its lakshaNam (unique identifier)? It (AthmA) is atomic – aNuthvam.
AthmA exists as a dhravyam (dhravyathvam) because it possesses qualities. The AthmA has additional qualities beyond dharmi. dhravyathvam is a result of it possessing these qualities.
[Note: So far we have seen dharmi gyAnam. Next, dharma bhUtha gyAnam. dharma bhUtha gyAnam or the knowledge that is there to understand outside of the self].
dharmaththukku svarUpam – sathyamAy, gyAnamAy, ananthamAy, AnandhamAy, amalamAy irukkum. svarUpa nirUpaka dharmam – sathyathvam, gyAnathvam, ananthathvam, Anandhathvam, amalathvam AgiRa ivai. nirUpitha svarUpa viSEshaNam – parasmai svayam prakASamumAy, parasmai vishaya prakASamumAy irukkai. iththAl – thannaiyum vyathirikthangaLaiyum aRiyAdhu enRAyththu. nirUpitha svarUpa viSEshaNam – kriyAviSEshangaL, vyApAram – AthmAvukku avichchinnamAna Anandhaththai viLaikkai . lakshaNam – vibhuthvam, dhravyathvam- kriyAguNangaLukku ASrayamAy irukkai.
dharmaththukku svarUpam – sathyamAy, gyAnamAy, ananthamAy, AnandhamAy, amalamAy irukkum.
dharma bUtha gyAnam / svabhAvam – its svarUpam is sathyam, gyAnam, anantham (limitless), Anadham, and amalam. dharmaththukku (dharmam) refers to dharma bUtha gyAnam. The true nature of dharmam is sathyam – truth that is nithyam, without any limit, it is blissful, and without blemish.
The difference between dharmi gyAnam and dharma bhUtha gyAnam is that dharmi is limited. Whereas dharma bhUtha gyAnam is limitless (anantham). This dharma bhUtha knowledge is not limited in time, place etc. For example, when we are seated in one room, we are able to perceive about something that is happening in the next room. This is because, the dharma bhUtha gyAnam extends beyond the self. Therefore, anathathvam is an additional quality for dharma bhUtha gyAnam when compared to dharmi gyAnam.
svarUpa nirUpaka dharmam – sathyathvam, gyAnathvam, ananthathvam, Anandhathvam, amalathvam AgiRa ivai
This is same as explained earlier. All of it that was mentioned as svarUpam (the identifier). That is, through its sathyathvam, gyAnathvam, ananthathvam, Anandhathvam, and amalathvam, the dharma bhUtha gyAnam could be identified.
nirUpithasvarUpa viSEshaNam – parasmai svayam prakASamumAy, parasmai vishaya prakASamumAy irukkai
nirUpitha svarUpa viSEshaNam – additional qualities that shows the nature of dharma.
After knowing the true nature (svarUpam) of dharma bhUtha gyAnam, the additional qualities that identify it are called nirUpitha svarUpa viSEshaNam. One such quality is ‘parasmai svayam prakASam’ – meaning it is self-luminous to others. In this context, ‘others’ refers to the dharmi (AthmA). That is, the gyAnam reveals itself to the dharmi (AthmA) without needing any external aid. For example, to see the light of a lamp, one does not need any other tool; the light reveals itself while also revealing other objects, like a pot placed nearby. In contrast, a pot cannot reveal itself without the aid of light. While a pot requires the light to show its existence, dharma bhUtha gyAnam is known by the AthmA without any external aid. This self-luminous nature (parasmai svayam prakASam) serves as the defining additional quality (nirUpitha svarUpa viSEshaNam) of dharma bhUtha gyAnam.
Another quality of dharma bhUtha gyAnam is ‘parasmai vishaya prakASam‘ – revealing objects to the self. Due to this dharma bhUtha gyAnam, we are able to perceive objects even when they are far away. Through the senses, such as the eyes, the (gyAnam) knowledge reaches out to an object, grasps the details of that object, and relays this information to the AthmA via the mind. This is the kramam (sequence) in which an object is perceived. Thus, the dharma bhUtha gyAnam reveals things outside of the self, a quality that is absent in dharmi gyAnam.
To understand this, let us look at a simple example. Inside a human body, there is an AthmA; inside a stone too, there is an AthmA. The dharma bhUtha gyAnam of the AthmA within a stone is shrunk. Hence, the AthmA within a stone remains unaware of the events happening outside. While the stone itself is achith (insentient), the state of AthmA within it resembles achith due to its limitations. Whereas, a human body allows the AthmA to perceive the outside world. Therefore, even though the human body is achith just like the stone, it is considered superior to the stone. Through this, we understand that dharma bhUtha gyAnam possesses the characteristic of parasmai vishaya prakASam. [SAshthram says that in every form we see with a name, has an AthmA in it, and a paramAthmA within that AthmA. Consequently, the dharma bhUtha gyAnam expands or contracts depending on the physical form, altering one’s perception of the external world].
iththAl – thannaiyum vyathirikthangaLaiyum aRiyAdhu enRAyththu
Therefore, dharma bhUtha gyAnam does not realise itself; instead, it reveals itself to others and reveals external objects to others. Thus, it neither realises itself nor it cognise other objects. In other words, the knowledge itself does not know the presence of other objects; it only reveals them to the AthmA. It does not retain that knowledge for itself; it can only pass it on to AthmA. Its (dharma bhUtha gyAnam) existence is purely for the AthmA.
niRupitha svarUpa viSEshaNam – kriyAviSEshangaL, vyApAram – AthmAvukku avichchinnamAna Anandhaththai viLaikkai . lakshaNam – vibhuthvam, dhravyathvam- kriyAguNangaLukku ASrayamAy irukkai.
The activities of the dharma bhUtha gyAnam are referred as ‘kriyAviSEshangaL’. These activities act as additional qualitities (nirUpitha svarUpa viSEshaNam) which identify it. Examples of such activities include gaining knowledge through sense organs (eyes, ears, etc).
What is its vyApAram (function)? To continuously give immense bliss to the AthmA is the true function of dharma bhUtha gyAnam.
What is the lakshaNam (defining attribute) of dharma bhUtha gyAnam? Its defining attribute is vibhuthvam – knowledge that is well spread-out. For example, when an AthmA has becomes a mukthAthmA, he attains a state where his knowledge is fully expanded and spread everywhere. Just as emperumAn knows everything, the mukthAthmA also knows everything. However, for an AthmA bound in this material realm, his gyAnam is restricted.
Regarding, dhravyathvam (the state of possessing qualities), dharma bhUtha gyAnam possesses dharvyathvam because it holds attribute derived from its activities. That is, the AthmA has certain activities, and these activities have attributes. Because the activities possesses qualities, dharma bhUtha gyAnam exist as a dhravyam.
[This concludes the explanation about dharma bhUtha gyAnam. In the vArthai below, he summarises all details discussed above].
Aga, svarUpam svasmai svayam prakASamAy irukkum, svabhAvam parasmai svayam prakASamumAi parasmai vishaya prakASakamumAy irukkum. aprAkrutha achithu parasmai svayam prakASam. prAkruthAchith vikAramAna ghatapatAdhigaL anyAdhIna prakASam. adhAvadhu – parasmai paraprakASyamAy irukkum. svarUpaththukku svabhAvaththil vAsi – svasmai Agaiyum, vishaya prakASakathvam illAmaiyum, svabhAvaththukku svarUpaththil vAsi, parasmaiyum vishaya prakASakathvamum, ghatAdhigaLil vAsi – svasmai svayamAgai. ghatAdhikku svarUpaththil vAsi – parasmaiyum paraprakASamum, svabhAvaththil vAsi – paraprakASam Agaiyum vishaya prakASakathvam illAmaiyum. svarUpAnubhavaththil svarUpaththilE uthkarsham. svavyathirikthAnubhavaththil svabhAvaththilE uthkarsham.
Aga, svarUpam svasmai svayamprakASamAy irukkum,
Thus, in brief (Aga), svarupam or dharmi gyAnam exists (irukkum) as svasmai svayamprakASam (self-luminous and self-revealing to oneself).
svabhAvam parasmai svayam prakASamumAi parasmai vishaya prakASakamumAy irukkum
svabhAvam or dharma bhUtha gyAnam, inherently reveals both itself and the external world to others.
aprAkrutha achithu parasmai svayam prakASam
Even though the main focus here is to explain dharmi gyAnam and dharma bhUtha gyAnam, achith is also explained to help us understand these concepts better.
aprAkrutha achith refers to achith in nithya vibhUthi (paramapadham). Unlike the achith found in the material realm, the achith in paramapadham is not made of pancha bhUtham; rather, it is made of pancha upanishadh. Hence, it is free from blemishes.
This aprAkrutha achith is parasmai svayamprakASam, meaning it is self-revealing. In the material realm, an external light source is required for an object, such as a pot, to be visible. However, the objects in paramapadham, (such as pots, gardens, rivers, to name a few) can be seen without external light. These objects are inherently self-luminous and self-revealing. This is the meaning of parasmai svayamprakASam.
prAkruthAchith vikAramAna ghatapatAdhigaL anyAdhIna prakASam
prAkruthAchith refers to the achith (insentient entities) in the material realm without gyAnam.
ghatapatAdhigaL – ghatam mean pot; patam means cloth.
anyAdhIna prakASam – Objects such as these are dependent on external light for them to be seen.
adhAvadhu – parasmai paraprakASyamAy irukkum
That is, the achith reveals itself to others only with the aid of external light (paraprakASam).
svarUpaththukku svabhAvaththil vAsi – differences between dharmi gyAnam and dharma bhUtha gyAnam
[He now points out the differences (vAsi) between dharmi gyAnam (svarUpam) and dharma bhUtha gyAnam (svabhAvam) based on what has been discussed so far.
svasmai Agaiyum, vishaya prakASakathvam illAmaiyum
dharmi gyAnam is svasmai – it knows itself, but lacks the ability (illAmai) to know external objects (vishaya prakASakathvam) by itself [Because external objects can be revealed only by dharma bhUtha gyAnam].
svabhAvaththukku svarUpaththil vAsi – parasmaiyum vishaya prakASakathvamum
svabhAvaththukku (dharma bhUtha gyAnam) – Unlike dharmi gyAnam, dharma bhUtha gyAnam possesses the ability to reveal external objects. Hence, its significance is that it exists only for the sake of others.
ghatAdhigaLil vAsi – svasmai svayamAgai
ghatam – pot
ghatAdhigaLil – in objects such as pots, etc.
The difference between objects such as pots and dharmi gyAnam:
dharmi gyAnam is svasmai (existing for oneself) and svayam prakASam (self-revealing) ,
In contrast, objects such as pots lack the ability to know itself (consciousness) and exist for others.
ghatAdhikku svarUpaththil vAsi – parasmaiyum paraprakASamum, svabhAvaththil vAsi – paraprakASamAgaiyum, vishaya prakASakathvam illAmaiyum.
svarUpaththil vAsi – parasmaiyum paraprakASamum – The significance of ghatAdhigaL (over dharmi gyAnam/svarUpam) is that their existence is solely for the sake of others, possessing the attribute of being revealed by others.
svabhAvaththil vAsi – paraprakASamAgaiyum – The significance of ghatAdhigaL (over dharma bhUtha gyAnam/svabhAvam), is that their existence is known with the help of an external light. In contrast, the existence of dharma bhUtha gyAnam is known directly by the AthmA without any external aid. The dharmi (AthmA) directly accesses the dharma bhUtha gyAnam.
vishaya prakASakathvam illAmaiyum – vishaya prakASakathvam refers to the ability to reveal objects. ghatAdhigaL do not possess this ability, whereas gyAnam does.
Thus, we can understand the relationship between the dharmi, dharma bhUtha gyAnam, and external objects. The AthmA (dharmi) is able to know the external objects only through dharma bhUtha gyAnam. This shows that dharma bhUtha gyAnam provides vishaya prakASakathvam to dharmi, whereas this is not the case for ghatAdhigaL (objects such as pot, etc).
svarUpAnubhavaththil svarUpaththilE uthkarsham
Through this, we understand that in svarUpa anubhavam (the experience of the self), the ultimate excellence lies within the dharmi, owing to its inherent, self-luminous ability to know itself.
svavyathirikthAnubhavaththil svabhAvaththilE uthkarsham
Through this, we understand that in sva vyathiriktha anubhavaththil (the experience of things outside of oneself), the ultimate excellence (uthkarsham) lies within the dharma bhUtha gyAnam, owing to its capacity to grasp information about external objects.
[Now we come to the third part, where the combined existence of dharmi and dharma bhUtha gyAnam within the AthmA is explained. The qualities of the AthmA with dharmi and dharma bhUtha gyAnam is explained below].
dharmi dharmangaLinudaiya kUttaravil – svarUpam viSEshaNamAy irukkum svarUpa nirUpaka dharmam – SEshathvam. nirUpitha svarUpa viSEshaNam – SEshathva lAbham iththalaikkanRikkE aththalaikkEyAy irukkai. nirUpitha svarUpa viSEshaNam – kainkaryaika rasathvam; vyApAram – avanugappuk kaNdu thAn ugakkai; lakshaNam – ananyArhathvam adhAvadhu thathprakAramenRirukkai. dhravyathvam – kainkaryamAgiRa guNaththukku ASrayamAy irukkai. gyAnathvamum svayam prakASathvamum dharmi dharmangaLukku sAdhAraNam.
dharmi dharmangaLinudaiya kUttaravil – combined existence of dharmi and dharma bhUtha gyAnam in AthmA
What are the characteristics of AthmA (dharmi) and dharma bhUtha gyAnam, together?
svarUpam viSEshaNamAy irukkum
svarUpam – viSEshaNam is an inseparable inherent quality. To whom is the AthmA a viSEshanam (inseparable attribute)? This is an important aspect in our sidhdhAntham, also known as viSEshana viSEshaya bhAvam, prAkara prakAri bhAvam, SarIra SaIiri bhAvam. bhagavAn is viSEshyam, AthmA and jadap poruL are viSEshanam (inseparable attributes). In the same way, bhagavAn is prakAri, the chith and achith are inseparable from him as his prakAram; bhagavAn is SarIri, all the chith and achith are his SarIram].
Thus, the svarUpam of the AthmA (dharmi) and dharma bhUtha gyAnam, together, is being inherently inseparable to bhagavAn, existing as his SarIram/prakAram.
[What is the true identification with which the AthmA with gyAnam could be understood]?
svarUpa nirUpaka dharmam – SEshathvam
svarUpa nirUpaka dharmam – The exclusive quality (or true identity) of AthmA together with gyAnam is SEshathvam (subservience to bhagavAn).
The AthmA resides in a body, and the body is subservient to the AthmA, acting entirely according to its instructions. We know this because when the AthmA leaves, the body ceases to function. While the body may occassionally seem to act against the AthmA’s will, this is due to ignorance, not its real nature. When the true knowledge is acquired, the body’s subservience becomes clear.
This concept applies to bhagavath vishayam as well. Although all entities are subservient to bhagavan, only some realise and embrace their SEshathvam, while others act contrary to their true nature.
Thus, SEshathvam is svarUpa nirUpaka dharmam (defining attribute) for the AthmA with gyAnam.
nirUpitha svarUpa viSEshaNam – SEshathva lAbham iththalaikkanRikkE aththalaikkEyAy irukkai
Just as AthmA is a distinguishing attribute (viSEshaNam) for bhagavAn, the AthmA itself possesses its own defining qualities (nirUpithasvarUpa viSEshaNam).
Since we are entirely subservient to emperumAn, what is the ultimate purpose (prayOjanam) of this subservience? Is this a benefit meant for AthmAs or for emperumAn? The ultimate prayOjanam belongs solely to bhagavAn.
When we become subservient to bhagavAn, it enhances his supreme greatness. It highlights that countless AthmAs, having realised their true nature, are willingly subservient, and rendering service to him. A SEshi’s glory expands with the number of his servitors.
Therefore, this nirUpitha svarUpa viSEshaNam – the gain of realising subservience (SEshathva lAbham) is not for the sake of AthmA (iththalaikkanRikkE) but entirely for bhagavAn (aththalaikkEyAy irukkai). Being subservient is meant to bring joy to emperumAn. Understanding and embodying this truth is AthmA’s nirUpithasvarUpa viSEshaNam.
nirUpitha svarUpa viSEshaNam – kainkaryaika rasathvam
Continuously being engaged in service is AthmA’s special quality and this must bring joy to AthmA.
[Note: We have already defined the core characteristics of AthmA; right now, we are looking at the additional qualities beyond those essential characteristics. It was also already explained that SEshathvam is AthmA’s true identity in the previous sentence. Now, let us see what is the next additional attribute of this subservient AthmA]?
First nirUpitha svarUpa viSEshaNam (as described previously) – SEshathvam exists solely for emperumAn’s joy. Second nirUpitha svarUpa viSEshaNam – Realizing that it is apt to perform service (kainkaryam) and performing it willingly (kainkaryaika rasathvam) is the nirUpitha svarUpa viSEshaNam (the qualifying attribute of the already defined nature).
vyApAram – avanugappuk kaNdu thAn ugakkai
What is the vyApAram (functional nature) of the AthmA that possesses gyAnam? It is feeling happiness upon seeing emperumAn experience joy from the kainkaryam. If an AthmA remains without realising the joy experienced by bhagavAn, his existence merely resembles that of an achith (like stone, or any other jadap poruL). The same sentiment is expressed by kulaSekhara AzhwAr in perumAL thirumozhi 4-9 “padiyAyk kidandhu un pavaLa vAy kANbEnE” (Being a step (made of stone), let me have the fortune of looking at your coral-like divine mouth).
When emperumAn accepts the kainkaryam and feels joy, the AthmA perceives his gentle smile and derives its own happiness from it. Thus reciprocal bliss is the vyApAram of AthmA.
lakshaNam – ananyArhathvam, adhAvadhu thath prakAram enRirukkai
lakshaNam is the unique identfier that helps one to understand this AthmA with gyAnam. ananyArhathvam means existing solely for the sake of bhagavAn as his prakAram – inseparable, as his body. Just as our body exists only for the sake of AthmA, emperumAn’s SarIram exists strictly for him. This existence, dedicated solely to bhagavAn is the lakshaNam.
dhravyathvam – kainkaryam AgiRa guNaththukku ASrayamAy irukkai.
dhravyathvam means being the substratum (ASrayam) for attributes such as kainkaryam (service). How do we know that AthmA (dharmi with dharma bhUtha gyAnam) exists as a dhravyam? dhravyam means an entity that possesses qualities (guNams). What specific guNams does AthmA possesses? AthmA exists as the repository for the kainkarya guNam, and through this, we understand its nature as a substance (dhravyathvam).
gyAnathvamum svayam prakASathvamum dharmi dharmangaLukku sAdhAraNam
In this state where both dharmi and dharma bhUtha gyAnam exist together, gyAnathvamum (possessing gyAnam/knnowledge) and svayam prakASathvamum (being self-revealing) are present. This is the general (sAdhAraNam) quality of dharmi and dharma bhUtha gyAnam when they exist together.
dharmaththukku vishayithvam ERRam; dharmikku prathyakthvam ERRam; gyAnathvamAvadhu – kasyachith prakASathvam. adhAvadhu – thannudaiya AgavumAm, piRarudaiya AgavumAm, vyavahArAnuguNyaththaip paNNugai. thannai vishayIkarippathoru gyAnAntharaththai apEkshiyAthE thanE prakASikkai svayam prakASam Avadhu. dharmaththukku vishayithvamAvadhu – thannaiyozhindha onRaik kAttugai. dharmikku prathyakthvam Avadhu – svasmai bhAsamAnathvam. adhAvadhu thanakkE thORRugai. adhAvadhu – than prakASaththukku thAnE paliyAyirukkai enRapadi.
dharmaththukku vishayithvam ERRam
dharma refers to dharma bhUtha gyAnam. Its greatness (ERRam) is its ability to perceive external objects (vishayithvam).
dharmikku prathyakthvam ERRam
dharmi’s greatness (ERRam) is its ability to see itself.
gyAnathvam Avadhu – kasyachith prakASathvam. adhAvadhu – thannudaiya AgavumAm, piRarudaiya AgavumAm, vyavahArAnuguNyaththaip paNNugai.
gyAnam is that which helps us to perceive things. prakASathvam means possessing the ability to reveal. This refers to the revelation of either the self (thannudaiya AgavumAm) or external objects (piRarudaiya AgavumAm). Thus, gyAnam is that which enables us to comprehend (vyavahArAnuguNyaththaip paNNugai) both the self and the world around us.
thannai vishayIkarippathoru gyAnAntharaththai apEkshiyAthE thanE prakASikkai svayam prakASamAvadhu
To realise or know about himself (thannai vishayIkarippathoru), dharmi does not depend on external knowledge (apEkshiyAthE). He is self-luminous (svayam prakASam), and is able to realise by himself (thanE prakASikkai).
[Note: All these are summary of what was discussed earlier].
dharmaththukku vishayithvamAvadhu – thannaiyozhindha onRaik kAttugai.
dharma bhUtha gyAnam – perceives external objects other than self and relays this knowledge to the AthmA.
dharmikku prathyakthvamAvadhu – svasmai bhAsamAnathvam
What does the dharmi know for himself (prathyakthvam)? He knows about himself through self-revelation (svasmai bhAsamAnathvam).
adhAvadhu thanakkE thORRugai. adhAvadhu – than prakASaththukku thAnE paliyAyirukkai enRapadi.
He himself is aware of his own existence (thanakkE thORRugai). That is to say, the dharmi is himself the beneficiary of his own self-luminosity (than prakASaththukku thAnE paliyAyirukkai enRapadi).
EdhEnum oru vasthuvukku paliyengiRa sAmAnyAkAraththai than prakASaththukku paliyenRu viSEshiththavARE prathyakthvamAm. dharmaththukku ivviSEsham illAdha sAmAnyamum iththodE vyApthamAna chethanathvamum illai. ithdharma dharmigaL iraNdum svayam prakASangaLAy irundhAlum nithyathvAdhi dharma viSEsha viSishtangaLAgaiyAlE, gyAnAnthara vEdhyangaLAm. dharma bhUtha gyAnam gyAnanthara vEdhyamAmpOdhu prasaraNa bhEdhaththAlE gyAnAnthara vyapadhESam. samsarikkaikku svarUpa yogyathai parathanthra chEthanathvam. sahakAri kAraNam – anAdhiyAna AgyAthilanghanam AgiRa aparAdham, pradhAna kAraNam – ISvaranudaiya nirankuSa svAthanthryam; parama prApyamAna kainkaryaththukku svarUpa yOgyathai SEshathvE sathi chethanathvam, sahakAri kAraNam – bhakthi prapaththikaL AgiRa anukUla vruththigaL; pradhAna kAraNam – ISvaranudaiya sahaja kAruNyam.
EdhEnum oru vasthuvukku paliyengiRa sAmAnyAkAraththai than prakASaththukku paliyenRu viSEshiththavARE prathyakthvamAm.
An entity that is luminous is known by another. Saying that an entity is luminous is a general description (sAmAnyAkAra). However, when we specify that it is luminous for itself, that is prathyakthvam.
dharmaththukku ivviSEshamillAdha sAmAnyamum iththodE vyApthamAna chethanathvamum illai.
For dharma bhUtha gyAnam, this viSEsha sAmAnyam – being self-luminous – is not present. Consequently, it lacks chEthanathvam (sentience). That is, it does not possess knowledge; it merely reveals the knowledge to dharmi. In other words, gyAnam itself does not comprehend anything; it only illuminates knowledge for others. For example, just as sense organs channel external information, the dharma bhUtha gyAnam reveals this information to the AthmA without itself comprehending what it perceived.
ithdharma dharmigaL iraNdum svayam prakASangaLAy irundhAlum nithyathvAdhi dharma viSEsha viSishtangaL AgaiyAlE, gyAnAnthara vEdhyangaLAm. dharma bhUtha gyAnam gyAnanthara vEdhyamAmpOdhu prasaraNa bhEdhaththAlE gyAnAnthara vyapadhESam.
In this state where dharmi and dharma bhUtha gyAnam exist together, both the AthmA and dharmi gyAnam are svayam prakASam (self-revealing). Even though both are self-luminous they are known through other cognitions because they are qualified by specific eternal attributes. Because the gyAnam is apprehended through various sense organs, it is described in multiple ways.
samsarikkaikku svarUpa yogyathai parathanthra chEthanathvam
In this world, both dharmi and dharma bhUtha gyAnam have been present since time immemorial. The reason for this is that the AthmA (dharma and dharmi together) is inherently subservient to bhagavAn.
[What is the reason for him to be in this samsAram since time immemorial? This is explained subsequently, first by explaining the sahakAri kAraNam – that which is instrumental].
sahakAri kAraNam – anAdhiyAna AgyAthilanghanam AgiRa aparAdham
emperumAn has ordered several injunctions in the SAsthram. Since the AthmA engages in actions contrary to the SAsthram instead of following his orders, he remains in this samsAram.
pradhAna kAraNam – ISvaranudaiya nirankuSa svAthanthryam
The main reason (pradhAna kAraNam) why AthmA is in this world is due to bhgavAn’s unquestionable freedom (svAthanthryam). None can question his actions. bhagavAn waits for each AthmA to realise and then gives him the highest reward of mOksham.
parama prApyamAna kainkaryaththukku svarUpa yOgyathai SEshathvE sathi chethanathvam
What should the AthmA do? Understanding his subservient nature and performing continuous kainkaryams is the ultimate goal (prApyam). The most important eligibility (yOgyathai) – SEshathvE sathi chethanathvam – that is, being subservient and being a sentient entity/AthmA. Hence, all AthmAs are qualified to perform kainkaryam (service).
sahakAri kAraNam – bhakthi prapaththikaL AgiRa anukUla vruththigaL
What aids this? Being engaged in bhakthi (devotion) or prapaththi (surrendering) at his divine feet pleases emperumAn. Through these actions, which are dear to bhagavAn, one can attain the opportunity to perform kainkaryam (service).
pradhAna kAraNam – ISvaranudaiya sahaja kAruNyam
Will bhakthi or prapaththi alone bestow this kainkaryam opportunity to jIvAthmA? No. The main reason is bhagavAn’s sahaja kAruNyam (innate mercy) on the jIvAthmA. It is only because of his compassion that a jIvAthmA is even able to perform bhakthi or prapaththi. bhagavAn tries to reform the jIvAthmA for many lifetimes; eventually, the jIvAthmA realises his causeless mercy and surrenders to bhagavAn.
In the next article, we shall enjoy the ninth vArthai.
AzhwAr emperumAnAr jIyar thiruvadigaLE SaraNam
jIyar thiruvadigaLE SaraNam
pinbazhagiyarAm perumAL jIyar thiruvadigaLE SaraNam
Source:
- Audio – https://1drv.ms/u/s!AnOSadexHn4jgnJaK0GVFP–TBc_?e=NIzcj0
- Video – https://youtu.be/DxHNpi8OF2A
adiyEn kaNNammAL rAmAnuja dhAsi
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