SrI: SrImathE satakOpAya nama: SrImathE rAmAnujAya nama: SrImadh varavaramunayE nama:
ஆத்மஸ்வரூபம் – “சென்று சென்று பரம்பரமாய்” [thiruvAimozhi 8.8.5]என்கிறபடியே தே3ஹேந்த்3ரியமந: ப்ராணபு3த்3தி4 விலக்ஷணமாய், அஜட3மாய், ஆனந்த3ரூபமாய், நித்யமாய், அணுவாய், அவ்யக்தமாய், அசிந்த்யமாய், நிரவயவமாய், நிர்விகாரமாய், ஜ்ஞாநாஶ்ரயமாய், ஈஶ்வரனுக்கு நியாம்யமாய், தா4ர்யமாய், ஶேஷமாயிருக்கும்.
(AthmasvarUpam – “senRu senRu paramparamAy” engiRapadiyE dhEdhEndhriyamana: prANa budhdhi vilakshaNamAy, ajadamAy, Anandha rUpamAy, nithyamAy, aNuvAy, avyakthamAy, achinthyamAy, niravayavamAy, nirvikAramAy, gyAnASrayamAy, ISvaranukku niyAmyamAy, dhAryamAy, SEshamAy irukkum)
Meaning: The essential nature of the self is that it is distinct from the body, senses, mind, life-force, and intellect. It is conscious, eternal, atomic in size, indivisible, changeless, the seat of knowledge, and is completely dependent upon and subservient to ISvara.
Introduction
In the previous sUthram, piLLai lOkAchAryar identified chith as the individual self (AthmA).
Having identified the self, he now begins to explain its essential nature (svarUpam).
To do this, he cites the words of nammAzhwAr:
சென்றுசென்று பரம்பரமாய் [thiruvAimozhi 8.8.5] (passing through and going further over every entity (namely body, senses, mind, vital air, knowledge), without having any change, being very subtle and eliminating the connection with such entities, being difficult to know as having virtues and vices, having distinguished knowledge and bliss, the AthmA remains beyond the reach of knowledge).
(senRu senRu paramparamAy)
and proceeds to describe the true nature of the self.
Why are the words of AzhwArs quoted?
One may ask why the commentator begins with the words of AzhwAr when statements from Sruthi and smruthi are available.
The reason is that, in matters concerning the determination of thathvams, the words of the AzhwArs are regarded as especially authoritative (because he is prominent among the thathva dharSi).
AzhwArs are foremost among those who reveal the true meaning of the scriptures. Therefore, their words serve as a principal guide in understanding the nature of reality.
This is supported by the statement:
sthOthra raththinam 20 विदयश्च वैदिकास्त्वदीयगम्भीरमनोऽनुसारिणः
(vidhayaScha vaidhikAs thvadhIya gambhIra manOnusAriNa: )
The meaning is that even the vEdhic teachings follow profound divine intent of great personalities. AzhwArs reveal that same intent with exceptional clarity.
For this reason, the commentator chooses to begin the discussion of Athma-svarUpa with the words of nammAzhwAr.
What is meant by svarUpa?
The commentator first explains the meaning of svarUpa.
SvarUpa means:
ஸ்வம்மான ரூபம்
(svammAna rUpam)
That is, the intrinsic nature of a thing.
More specifically, it refers to its:
அஸாதாரணாகாரம்
(asAdhAraNa-AkAram)
The unique characteristic that belongs exclusively to it and distinguishes it from everything else.
Therefore, when the commentator explains the svarUpa of the self, he is describing those characteristics that belong uniquely and essentially to the self.
The meaning of “senRu senRu paramparamAy”
The expression:
சென்றுசென்று பரம்பரமாய்
(senRu senRu paramparamAy) meaning, “going further and further beyond.”
The commentator explains that the self is to be understood by progressively distinguishing it from things that are mistaken for it.
Just as the upanishadhs progressively move through the annamaya, prANamaya, and manOmaya levels, each being subtler than the previous one, the seeker must proceed step by step and recognise that the self is different from all of them.
Thus, the self is discovered by successively setting aside everything that is not the self.
The self is distinct from body and other instruments
The commentator first states:
தேஹேந்த்ரிய மந:ப்ராணபுத்தி விலக்ஷணமாய்
(dEhEndhriya mana: prANa budhdhi vilakshaNamAy)
The self is distinct from:
- the body (dhEha)
- the senses (indhriyas)
- the mind (manas)
- the life-force (prANa)
- the intellect (budhdhi)
A question may arise here.
Does the word budhdhi refer to the internal organ (antha:karaNa) or does it refer to knowledge (gyAna)?
The commentator explains that the intended meaning here is gyAna. This understanding is also found in discussions that establish the distinction between the self and the body.
ALavandhAr similarly states:
देहेन्द्रियमनःप्राणधीभ्योऽन्यः
(dhEhEndhriya mana: prANa dhIbhyo’nya:)
“The self is different from the body, senses, mind, life-force, and intellect.”
Thus, the self is completely distinct from all these entities.
The positive characteristics of the self
Having distinguished the self from what it is not, the commentator now describes what it truly is.
Not insentient
The self is:
அஜடமாய் (ajadamAy). It is not an inert matter. It is conscious by nature.
Of the nature of Bliss
The self is:
ஆனந்தரூபமாய் (AnandharUpamAy). Its nature is favourable to bliss and spiritual experience.
Eternal
The self is:
நித்யமாய் (nithyamAy). It is eternal and never ceases to exist.
Atomic
The self is:
அணுவாய் (aNuvAy). It is atomic in size and not all-pervading.
Not Perceptible to Material Senses
The self is:
அவ்யக்தமாய் (avyakthamAy). It cannot be perceived by ordinary sensory means.
Beyond Material Thought
The self is:
அசிந்த்யமாய் (achinthyamAy). It cannot be fully grasped through material modes of thinking.
Partless
The self is:
நிரவயவமாய் (niravayavamAy). It has no material parts or divisions.
Changeless
The self is:
நிர்விகாரமாய் (nirvikAramAy). Its essential nature never undergoes modification.
The Substratum of Knowledge
The self is:
ஜ்ஞாநாச்ரயமாய் (gyAnAshrayamAy). It is the seat and support of knowledge. Knowledge resides in the self.
The self’s relationship with ISvara
The commentator next explains the self’s relationship with the supreme lord.
Governed by ISvara
The self is:
ஈச்வரனுக்கு நியாம்யமாய் (ISvaranukku niyAmyamAy). It is controlled and governed by ISvara.
Sustained by ISvara
The self is:
தார்யமாய் (dhAryamAy). It is upheld and sustained by him. The self has no independent existence apart from the supreme lord’s support.
Existing for ISvara
Finally, the self is:
சேஷமாய்
(SEshamAy). It exists solely for the sake of the supreme lord. Its true purpose is to belong to him and serve him.
This SEshathva is one of the most important aspects of the self’s essential nature.
The method of determining a thathvam
The commentator now indicates the traditional method by which a thathvam is established.
There are three stages:
- उद्देश (udhdhESa) – stating the subject.
- लक्षण (lakshaNa) – defining its characteristics.
- परीक्षा (parIkshA) – examining and establishing those characteristics.
Earlier, piLLai lOkAchAryar stated the three thathvams:
சித்தும் அசித்தும் ஈச்வரனும்
(chiththum achiththum ISvaranum)
This was the udhdESa stage.
He now begins the lakshaNa stage by defining the nature of the self.
The description beginning with:
தேஹேந்த்ரிய மந:ப்ராணபுத்தி விலக்ஷணமாய்
(dhEhEndhriya mana: prANabudhdhi vilakshaNamAy)
and ending with:
சேஷமாயிருக்கும்
(SEshamAy irukkum)
constitutes the svarUpa-lakshaNa of the self.
Transition to the next discussion
Having defined the nature of the self, the commentator is now ready to examine these characteristics in greater detail.
Therefore, he proceeds to the next stage, namely the examination (parIkshA) of the self’s nature, beginning with its distinction from the body and related entities.
adiyen vAsudhEva rAmAnuja dhAsan
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