SrI: SrImathE satakOpAya nama: SrImathE rAmAnujAya nama: SrImadh varavaramunayE nama:
sUthram 79
Having classified achith into three divisions, piLLai lOkAchAryar now explains each of them individually. He first begins with Sudhdha-sathva, describing its intrinsic nature (svarUpa) and its unique characteristics (svabhAva-viSEsham).
sUthram
இதில் ஶுத்3த4ஸத்வமாவது ரஜஸ்தமஸ்ஸுக்கள் கலசாதே கேவலஸத்வமாய், நித்யமாய், ஜ்ஞாநாநந்த3ஜநகமாய், கர்மத்தாலன்றிக்கே கேவல ப4க3வதி3ச்சை2யாலே விமாந கோ3புர மண்ட3ப ப்ராஸாதா3தி3 ரூபேண பரிணமிக்கக் கடவதாய், நிரவதி4க தேஜோரூபமாய், நித்யமுக்தராலும் ஈஶ்வரனாலும் பரிச்சே2தி3க்க அரிதாய், அத்யத்3பு4தமாயிருப்பதொன்று.
idhil Sudhdha sathvamAvadhu rajas, thamassukkaL kalasAdhE kEvala sathvamAy, nithyamAy, gyAnAnandha janakamAy, karmaththAl anRikkE kEvala bhagavadhichchaiyAlE vimAna gOpura maNdapa prasAdhAdhi rUpENa pariNamikkak kadavadhAy, niravadhika thEjO rUpamAy, nithya-muktharAlum ISvaranAlum parichchEdhikka aridhAy, athyadhbhuthamAy iruppadhonRu.
Meaning
Among the three divisions of achith, Sudhdha-sathva is that which is entirely free from the admixture of rajas and thamas, consists solely of pure sathva, is eternal, gives rise to knowledge and bliss, transforms into forms such as vimAnas, gOpuras, maNdapas and divine palaces solely by the will of bhagavAn and not because of karma, is of the nature of immeasurable effulgence, cannot be fully delimited even by the nithyas, the mukthas and ISvara, and is an entity of unsurpassed wonder.
Explanation
AchArya explains the distinctive characteristics of Sudhdha-sathva one after another.
It is pure sathva, free from rajas and thamas
“ரஜஸ்தமஸ்ஸுக்கள் கலசாதே கேவலஸத்வமாய்“
rajas thamassukkaL kalasAdhE kEvala sathvamAy
Meaning: “Being pure sathva alone, without any admixture of rajas and thamas.”
The first characteristic of Sudhdha-sathva is that it is completely untouched by the other two guNas – rajas and thamas. It exists solely as pure sathva.
To establish this, the commentator cites scriptural authority.
Sruthi pramANas
क्षयन्तमस्य रजसः पराके । (yajur vEdham, kANdam 2)
kshayanthamasya rajasa: parAkE ।
Meaning: “It exists in that supreme realm which is beyond the reach of rajas.”
This passage declares that the transcendental realm is entirely beyond the sphere of rajas.
तमसस्तु पारे । (purusha sUktham)
thamasas thu pArE ।
Meaning: “It is beyond thamas.”
तमसः परस्तात् ।
thamasa: parasthAth ।
Meaning: “It is situated beyond thamas.”
These Sruthi statements establish that the transcendental substance is completely untouched by both rajas and thamas.
The same truth is also declared in the smruthis.
पञ्चशक्तिमये दिव्ये शुद्धसत्त्वे सुखाकरे । (thaiththirIya upanishadh)
panchaSakthimayE dhivyE Sudhdha-saththvE sukhAkarE
Meaning: “It is divine, constituted of the five divine powers, made of Sudhdha-sathva, and the source of bliss.” The panchaSakthi in nithya vibhUthi are – paramEshtI, pumAn, viSva, nivruththi, and sarva.
Thus, both Sruthi and smruthi unanimously teach that this substance consists exclusively of pure sathva.
It is eternal
“நித்யமாய்“
nithyamAy
Meaning: “Being eternal.”
The next characteristic is that Sudhdha-sathva is eternal. It has neither beginning nor end and is never subject to destruction.
Its eternality is also established through Sruthi and smruthi.
Sruthi pramANa
तदक्षरे परमे व्योमन् । (thaiththirIya upanishadh)
thadhaksharE paramE vyOman।
Meaning: “It exists in the imperishable supreme abode.”
The expression “akshara” denotes that which is undecaying and eternal.
smruthi pramANas
कालातीतमनाद्यन्तमप्राकृतमचञ्चलम् ।
प्राप्यमर्चिः पथात् सद्भिर् मयि संन्यस्त मानसैः॥
kAlAtheetham anAdhyantham aprAkrutham achanchalam |
prApyam archi: pathAth sadhbhir mayi sannyastha mAnasai: ||
Meaning: “It is beyond time, without beginning or end, beyond prakruthi, unmoving, and is attained by the noble souls whose minds are completely fixed on me.”
यत्तत्पुराणमाकाशं सर्वस्मात्परमं ध्रुवम् ।
यत्पदं प्राप्य तत्त्वज्ञा मुच्यन्ते सर्वकिल्बिषैः ॥
yath thath purANam AkASam sarvasmAth paramam dhruvam |
yath padham prApya thaththvagyA muchyanthE sarvakilbishai: ||
Meaning: “That ancient and eternal supreme realm, which is higher than everything else – having attained that abode, the knowers of reality become freed from all sins.”
These scriptural passages establish that Sudhdha-sathva is eternal and never perishes.
It gives rise to knowledge and bliss
“ஜ்ஞாநாநந்தஜநகமாய்“
gyAnAnandha janakamAy
Meaning: “Being the source of knowledge and bliss.”
The next characteristic is that Sudhdha-sathva produces both knowledge and bliss.
Since it is constituted solely of pure sathva, it naturally becomes the cause of knowledge and happiness.
For this reason, immediately after describing Sudhdha-sathva, the smruthi also characterizes it as –
सुखाकरे । (thaiththirIya upanishadh)
sukhAkarE ।
Meaning: “The source of bliss.”
Thus, because it is pure sathva alone, it is inherently the cause of knowledge and bliss.
It undergoes transformation solely by bhagavAn’s will
“கர்மத்தாலன்றிக்கே கேவல பகவதிச்சையாலே விமாந கோபுர மண்டப ப்ராஸாதாதி ரூபேண பரிணமிக்கக் கடவதாய்“
karmaththAl anRikkE kEvala bhagavadh ichchaiyAlE vimAna gOpura maNdapa prAsAdhAdhi rUpENa pariNamikkak kadavadhAy
Meaning: “It is capable of assuming forms such as vimAnas, gOpuras, maNdapas, prAsAdhas and the like, solely through the will of bhagavAn and not on account of karma.”
Unlike prakruthi, Sudhdha-sathva does not undergo transformation in accordance with the karma of the sentient beings.
prakruthi first evolves into the twenty-four thathvas through the will of bhagavAn, in conformity with the karma of the chEthanas. Thereafter, it serves as the objects of enjoyment (bhOgya), the instruments of enjoyment (bhOgOpakaraNa), and the abodes of enjoyment (bhOga-sthAna) for the bound souls.
Sudhdha-sathva, however, is entirely different. It does not transform for the enjoyment of the chEthanas, nor is its transformation governed by their karma. Rather, it assumes various forms solely by the will of bhagavAn, for his own divine enjoyment (sva-bhOgArtham). Thus, it manifests as the transcendental vimAnas, gOpuras, maNdapas, prAsAdhas, and other divine structures of the supreme abode.
The Sruthis themselves describe these divine manifestations of nithya vibhUthi –
देवानां पुरयोध्या । तस्यां हिरण्मयः कोशः ।
यो वै तां ब्रह्मणो वेद । अमृतेनावृतां पुरीम् ।
अपराजिता पुरी ब्रह्मणः । प्रजापतेः सभां वेश्म प्रपद्ये ॥
dhEvAnAm purayOdhyA | thasyAm hiraNmaya: kOSa: |
yO vai thAm brahmaNO vEdha | amruthEnAvruthAm purIm |
aparAjithA purI brahmaNa: | prajApathE: sabhAm vESma prapadhyE ||
Meaning: These Sruthi passages describe the divine city, the divine temples, and the other transcendental structures that exist in nithya vibhUthi.
bhAsyakArar, bhagavadh rAmAnuja, elaborates upon this very subject in the SrI vaikuNta gadhyam, beginning with the words –
दिव्यावरणशतसहस्रावृते दिव्यकल्पकतरूपशोभिते दिव्योद्यानशतसहस्रकोटिभिरावृते अतिप्रमाणदिव्यायतने कस्मिंश्चिद् विचित्रदिव्यरत्नमयदिव्यास्थानमण्डपे…
dhivyAvaraNa Satha sahasrAvruthE dhivya kalpaka tharu-upaSObhithE dhivyOdhyAna Satha sahasra kOtibhirAvruthE athipramANa dhivyAyathanE kasmimSchidh vichihtra dhivya rathna maya dhivyAsthAna maNdapE …
In this gadhyam, bhAsyakArar vividly and elaborately describes the transcendental abode, with its divine enclosures, celestial wish-fulfilling trees, innumerable divine gardens, temples, jewelled maNdapas, and all the other manifestations of Sudhdha-sathva that exist solely through the will of bhagavAn.
It is of the nature of infinite effulgence
“நிரவதிக்தேஜோரூபமாய்“
niravadhika thEjO rUpamAy
Meaning: “Being of the nature of immeasurable effulgence.”
That is, its very form consists of immeasurable radiance, a splendour that surpasses all luminous objects such as fire, the sun and the like.
Therefore, the scriptures declare:
न तत्र सूर्यो भाति न चन्द्रतारकं
नेमा विद्युतो भान्ति कुतोऽयमग्निः । (katOpanishadh)
na thathra sUryO bhAthi na chandhrathArakam
nEmA vidhyuthO bhAnthi kuthO’yam agni:
Meaning: “There the sun does not shine, nor the moon and the stars. These lightning do not shine there; what then to speak of this fire?”
Likewise:
तद् विष्णोः परमं पदम् । स्वयैव प्रभया राजन् दुष्प्रेक्ष्यं देवदानवैः ॥(SrI mahAbhAratham)
thadh vishNO: paramam padham | svayaiva prabhayA rAjan dhushprEkshyam dhEva dhAnavai: ||
Meaning: “That supreme abode of vishNu shines by its own effulgence and is difficult even for the dhEvas and asuras to behold.”
AzhwAr too has spoken of this boundless radiance in many places.
“சுடரொளியாய் நின்றதன்னுடைச் சோதி“ (thiruvAimozhi 3.10.5)
chudar oLiyAy ninRa thannudaich chOdhi
Meaning: “Its splendour stands as pure radiant light.”
And again,
“சுழிப்பட்டோடும் சுடர்ச்சோதி வெள்ளம்“
suzhippattOdum sudarchchOdhi veLLam
Meaning: “A flood of blazing effulgence that spreads everywhere.”
“விளங்குஞ்சுடர்ச்சோதி“
viLangum sudarch chOdhi (thiruvAimozhi 9.4.6)
Meaning: “The resplendent, radiant effulgence that shines forth.”
Thus, AzhwAr repeatedly glorifies the niravadhika thEjO rUpathva (boundless effulgent nature) of Sudhdha-sathva in many places.
Thus, in many places, AzhwAr has sung of the immeasurable radiance of Sudhdha-sathva.
It cannot be fully delimited even by the nithyas, mukthas and ISvara
“நித்யமுக்தராலும் ஈஶ்வரனாலும் பரிச்சேதிக்க அரிதாய்“
nithya muktharAlum ISvaranAlum parichchEdhikka aridhAy
Meaning: “It cannot be fully delimited even by the nithyas, the mukthas and ISvara.”
The next characteristic is that the extent, dimensions and other attributes of Sudhdha-sathva cannot be fully measured or delimited by anyone.
The commentator explains:
“அதாவது இதினுடைய பரிமாணாதிகளை ஒருவராலும் அளவிடவொண்ணாதபடியிருக்குமாயிற்று“.
adhAvadhu idhinudaiya parimANAdhigaLai oruvarAlum aLavidavoNNAdhapadi irukkumAyiRRu.
Meaning: “That is, its dimensions and other characteristics are such that no one is capable of measuring or delimiting them.”
bhAshyakArar declares this in the SrI vaikuNta gadhyam –
“तेषामपि इयत् परिमाणम्, इयती चायं विस्तारः, इदृशस्वभावमिति परिच्छेत्तुमयोग्ये ।“
“thEshAm api iyath parimANam, iyathI chAyam visthAra:, idhruSa svabhAvam ithi parichchEththum ayOgyE ।“
Meaning: “Even I am unable to determine, ‘Its dimensions are thus; its extent is thus; its nature is of this kind”.
What bhAsyakArar says here regarding the nithyas applies equally to the mukthas.
One may ask:
“If the mukthas possess knowledge comparable to that of ISvara, why should they also be unable to delimit it? If ISvara can delimit it, should not they also be able to do so?”
Therefore, the AchArya adds:
“ஈஶ்வரனாலும்“
ISvaranAlum
Meaning: “Even by ISvara.”
It does not diminish their omniscience
A doubt may arise here.
“ஆனால், இவர்களுடைய ஸர்வஜ்ஞத்தைக்குக் கொத்தைவாராதோ?”
AnAl, ivargaLudaiya sarva gyaththaikkuk koththai vArAdhO?
Meaning: “Would this not diminish their omniscience?”
The commentator answers:
“என்னில், வாராது.”
ennil, vArAdhu.
Meaning: “No, it would not.”
Why?
“ஸர்வஜ்ஞதையாவது ஸர்வத்தையும் உள்ளபடியறிகையிறே.”
sarvagyathaiyAvadhu sarvaththaiyum uLLapadi aRigaiyiRE.
Meaning: “Omniscience is knowing everything exactly as it truly is.”
Therefore,
“பரிச்சேத்யமாகில் – பரிச்சேதித்தறிகையும், அபரிச்சேத்யமாகிலப்படி அறிகையுமிறே உள்ளது.”
parichchEdhyamAgil – parichchEdhiththu aRigaiyum, aparichchEdhyamAgil appadi aRigaiyumiRE uLLadhu.
Meaning: “If something is capable of being delimited, omniscience consists in knowing it as delimited. If it is incapable of being delimited, omniscience consists in knowing it as incapable of being delimited.”
Thus, for that which has no limit, not knowing a limit is itself in accordance with omniscience.
“ஸீமையில்லாததொன்றுக்கு ஸீமையறியாமை ஸர்வஜ்ஞதைக்கனுகுணமென்னுமிடம்“
sImaiyillAdhadhonRukku sImaiyaRiyAmai sarvagyathaikkanuguNam ennumidam
Meaning: “In the case of that which has no limit, not knowing a limit is consistent with omniscience.”
For this reason, kUraththAzhwAn says in the SrI sthavam –
देवि त्वन्महिमावधिर्न हरिणा नापि त्वया ज्ञायते ।
यद्यप्येवमथापि नैव युवयोः सर्वज्ञताहीयते ।
यन्नास्त्येव तदज्ञतामनुगुणां सर्वज्ञताया विदुः ।
व्योमाम्भोजमिदन्तया किल विदन् भ्रान्तोऽयमित्युच्यते ॥
dhEvi thvan mahimAvadhir na hariNA nApi thvayA gyAyathE |
yadhyapyEvam athApi naiva yuvayO: sarvagyathA hIyathE |
yannAsthyEva thadhagyathAm anuguNAm sarvagyathAyA vidhu: |
vyOmAmbhOjam idhanthayA kila vidhan bhrAnthO’yam ithyuchyathE ||
Meaning: “Oh dhEvi! Neither hari nor you know the limit of your greatness. Even so, the omniscience of either of you is not diminished. The wise know that omniscience is not incompatible with the non-apprehension of a limit where no such limit exists. One who attempts to determine the extent of the sky is said to be mistaken.”
AzhwAn thus establishes that the absence of a knowable limit where none exists does not in any way contradict omniscience.
“இங்ஙனன்றாகில் தனக்குந்தன் தன்மையறிவரியான் என்கிறவிதுவும் ஸர்வஜ்ஞதையோடு விரோதிக்கும்.”
ingaNanRAgil – ‘thanakkum than thanmaiyaRivariyAn’ – engiRavidhuvum sarvagyathaiyOdu virOdhikkum. (thiruvimozhi 8.4.6)
Meaning: “If this were not so, then even the statement that one cannot fully know one’s own nature would also become opposed to omniscience.”
Therefore,
“ஆகையால் நித்யமுக்தேஶ்வரர்களால் அபரிச்சேத்யமென்றவிதிற்குக் குறையில்லை.”
AgaiyAl nithya-mukthESvarargaLAl aparichchEdhyam enRavidiRkuk kuRai illai.
Meaning: “Therefore, there is nothing improper in stating that it is incapable of being delimited even by the nithyas, the mukthas and ISvara.”
The commentator concludes:
“இத்தால் – இதினுடைய வைபவம் சொன்னபடி.”
iththAl – idhinudaiya vaibhavam sonnapadi.
Meaning: “Thus, its greatness is as described above.”
It is an entity of extraordinary wonder
“அத்யத்புதமாயிருப்பதொன்று“
athyadhbhuthamAy iruppadhonRu
Meaning: “It is an entity of extraordinary wonder.”
The commentator explains:
“அத்யத்புதவமாவது“
athyadhbhuththavamAvadhu
Meaning: “What is meant by ‘extraordinary wonder’ is…”
“அநுக்ஷணம் அபூர்வ ஆஶ்சர்யாவஹத்வம், அநந்தாஶ்சர்யாநந்த மஹாவிபவம்“ என்றாரிறே பாஷ்யகாரர்.
“anukshaNam apUrvAScharyAvahathvam, ananthAScharyAnandha-mahA-vibhavam” enRArirE bhAshyakArar.
Meaning: “bhAsyakArar describes it as ‘bringing about ever-fresh wonder at every moment’ and as possessing ‘infinite, wondrous and immeasurable glory.'”
Thus, the commentator concludes:
“ஆக ஶுத்தஸத்வமாவது இப்படியிருப்பதொன்றென்றதாயிற்று.”
Aga Sudhdha sathvamAvadu ippadi iruppadhonRenRadhAyiRRu.
Meaning: “Thus, Sudhdha-sathva is an entity of this nature.”
adiyen vAsudhEva rAmAnuja dhAsan
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