SrI: SrImathE satakOpAya nama: SrImathE rAmAnujAya nama: SrImadh varavaramunayE nama:
sUthram 87
Having explained the names and characteristics of miSra sathva, the commentator now describes the various forms in which it manifests as the material cause of the universe.
sUthram
இதுதான் “பொங்கைம்புலனும் பொறியைந்தும் கருமேந்திரியம் ஐம்பூதம் இங்கிவ்வுயிரேய் பிரகிருதி மானாங்கார மனங்கள்“ என்கிறபடியே, இருபத்து நாலு தத்வமாயிருக்கும்.
idhudhAn “pongaimpulanum poRi aindhum karumEndhiriyam aimbhUdham ingivvuyirEy pirakirudhi mAnAngAra manangaL” engiRapadiyE, irubaththu nAlu thathvamAy irukkum.
Meaning
As declared by AzhwAr, miSra sathva exists in the form of twenty-four thathvas, namely:
- the five sense objects,
- the five sense organs,
- the five organs of action,
- the five great elements,
- prakruthi,
- mahath,
- ahankAra, and
- manas.
Explanation
The twenty-four thathvas
The commentator explains that miSra sathva, in its manifested condition, exists as twenty-four thathvas.
These are:
| Category | thathvas |
| Five sense objects | Sabdha, sparSa, rUpa, rasa, gandha |
| Five sense organs gyAnEndhriyas) | SrOthra, thvak, chakshus, rasanA, ghrANa |
| Five organs of action (karmEndhriyas) | vAk, pANi, pAdha, pAyu, upastha |
| Five great elements (mahAbhUthas) | AkASa, vAyu, agni, ap, pruthivI |
| Four remaining thathvas | prakruthi, mahath, ahankAra, manas |
Together these constitute the twenty-four thathvas of miSra sathva.
Why does AzhwAr mention the sense objects?
The commentator notes that AzhwAr specifically mentions the sense objects – Sabdha, sparSa, and the others – rather than the thanmAthras.
The reason is that the thanmAthras and the mahAbhUthas do not differ in their essential nature (svarUpa). The difference between them is only one of the conditions (avasthA).
Therefore, the five thanmAthras together with the five mahAbhUthas may be regarded as a single group of five thathvas represented by the sense objects.
Accordingly, the enumeration remains complete.
Another accepted enumeration
The commentator also points out that another method of enumeration is accepted.
According to this view:
- the five thanmAthras are counted as one group of five thathvas,
- the eleven indhriyas are counted separately,
- together with prakruthi, mahath, and ahankAra.
Thus, even according to this alternative enumeration, the total remains twenty-four thathvas.
Therefore, there is no deficiency or excess in the count under either method.
For this reason, the commentator concludes that AzhwAr’s pAsuram should be understood as referring to the twenty-four thathvas.
adiyen vAsudhEva rAmAnuja dhAsan
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