SrI: SrImathE satakOpAya nama: SrImathE rAmAnujAya nama: SrImadh varavaramunayE nama:
The Bound Soul Under Beginningless Ignorance
The bound soul (badhdha jIva) remains immersed in the darkness of beginningless ignorance. The scriptures describe this condition as:
अनादिमायया सुप्तः [mAndUkya kArikA – 2-21]
(anAdhimAyayA suptha:)
“Sleeping under the influence of beginningless ignorance.”
Because of its beginningless association with insentient matter (anAdhi achith sambandha), the soul is overpowered by the darkness of ignorance. As a result, it is unable to realise its true nature. Though the soul is distinct from matter, beyond prakruthi, full of knowledge and bliss, and existing solely for bhagavAn, it remains unaware of these truths.
Its true nature is described as:
आत्मस्वरूपं प्रकृतेः परं, ज्ञानानन्दमयम्
(Athma svarUpam prakruthE: param, gyAnAnandhamayam)
“The self is beyond prakruthi and is of the nature of knowledge and bliss.”
The soul is also naturally and exclusively subservient to bhagavAn. Yet, due to ignorance, it fails to understand this essential relationship.
False Identification with the Body
Not knowing its true nature, the soul identifies itself with the body, which is insentient by nature. It develops the mistaken notion:
देवोऽहम्, मनुष्योऽहम् [SrIvishNu purANam]
(dhEvO ‘ham, manushyo’ham)
“I am a dhEva.”
“I am a human being.”
Thus, the soul places the sense of “I” upon the body and mistakes the body for itself.
Even when some understanding arises that it is different from the body, the error does not necessarily end.
svAthanthrya-budhdhi – The illusion of independence
After gaining some awareness that it is distinct from the body, the soul may still develop a false sense of independence and think:
ईश्वरोऽहम्, भोगी [SrI bhagavath gIthA 16.14]
(ISvarO’ham, bhOgI)
“I am independent.”
“I am the enjoyer.”
Instead of recognising itself as completely dependent upon bhagavAn, it imagines itself to be self-governing and autonomous.
This is contrary to its true nature of SEshathva, loving and inseparable service to bhagavAn.
Misdirected SEshathva
Even when some understanding of SEshathva arises, the soul may fail to direct it properly.
Instead of existing solely for bhagavAn, it becomes attached to unsuitable objects and temporary goals. It directs its efforts toward worldly pleasures and pursuits.
Thus, whether through identification with the body, belief in independence, or attachment to improper objects, the soul continues to misunderstand its own nature.
AthmApahAra – Stealing One’s Own Self
The scriptures describe this misunderstanding of the self as a grave offence:
योऽन्यथा सन्तमात्मानम् अन्यथा प्रतिपद्यते ।
किं तेन न कृतं पापं चोरेणात्मापहारिणा ॥ [mahAbhAratham uththara kANdam 42-35]
(yO’nyathA santham AthmAnam anyathA prathipadhyathE |
kim thEna na krutham pApam chOrENAthmApahAriNA ||)
“He who understands the self contrary to its true nature is like a thief who has stolen his own self. What sin has such a person not committed?”
This AthmApahAra is the root of all sins. Having forgotten its true nature, the soul becomes attached to the pleasures arising from sound, touch, form, taste, and smell.
These pleasures are unstable, limited, and incapable of providing lasting fulfillment.
The Purpose of the Body
Out of his compassion, bhagavAn grants bodies to souls. The body is not given merely for worldly enjoyment. It is given as an instrument through which the soul may seek refuge in him and attain liberation.
The scriptures declare:
विचित्रा देहसम्पत्तिर् ईश्वराय निवेदितुम् ।
पूर्वमेव कृता ब्रह्मन् हस्तपादादिसंयुता ॥ [SrI vishNu thathvam 6]
(vichithrA dheEha-sampaththir ISvarAya nivEdhithum |
pUrvamEva kruthA brahman hastha-pAdhAdhi-samyuthA ||)
“This wonderful body, equipped with hands, feet, and other limbs, was created so that one may offer oneself to the lord.”
The body is therefore a means for SaraNAgathi and for spiritual uplifting.
Misuse of the Divine Gift
Although the body is intended to help the soul attain bhagavAn, the soul often uses it for the opposite purpose.
nammAzhwAr laments: (thiruvAimozhi 3.6.9)
அந்நாள் நீ தந்த ஆக்கையின் வழியுழல்வேன்
(annAL nI thandha Akkaiyin vazhi uzhalvEn)
“I wander merely following the course of the body that you have given.”
The soul becomes absorbed in bodily pursuits and follows the path of worldly life.
Its condition is like that of a person who is given a raft to cross a river but, instead of reaching the opposite shore, allows himself to be carried away by the current into the ocean. In the same way, the body, which was given as a means for crossing samsAra, becomes a means for deeper involvement in samsAra.
The Endless Cycle of samsAra
Driven by beginningless ignorance and accumulated karma in the form of merit and demerit, the soul continues to take birth again and again.
nammAzhwAr says: (thiruvAimozhi 2.6.8)
மாறி மாறிப் பல பிறப்பும் பிறந்து
(mARi mARip pala piRappum piRandhu)
“Taking birth again and again in many forms.”
In every birth (piRandha janmandhORum), the soul experiences suffering. It passes through life in the womb, birth, childhood, youth, old age, death, and even hellish states. It repeatedly undergoes the threefold afflictions (thApathraya).
From beginningless time, it remains caught in this cycle without understanding either its true nature or the cause of its suffering.
bhagavAn’s Compassion for the Bound Soul
Seeing the helpless condition of souls immersed in the ocean of samsAra, bhagavAn, who is the well-wisher of all beings, becomes moved by compassion.
The scriptures declare:
एवं संसृति चक्रस्थे भ्राम्यमाणे स्वकर्मभिः ।
जीवे दुःखाकुले विष्णोः कृपा काप्युपजायते ॥[ahirbudhnya samhithA]
(Evam samsruthi chakrasthE bhrAmyamANE svakarmabhi: |
jIvE dhu:khAkulE vishNO: krupA kApyupajAyathe ||)
“When the soul suffers in the cycle of samsAra because of its own karma, a unique compassion arises in vishNu.”
Out of his boundless mercy, bhagavAn seeks the upliftment of the soul.
The Rise of mumukshuthva
Through his special grace, bhagavAn causes the desire for liberation to arise in certain souls.
The scriptures state:
जायमानं हि पुरुषं यं पश्येन्मधुसूदनः ।
सात्त्विकः स तु विज्ञेयः स वै मोक्षार्थचिन्तकः ॥[mahAbhAratham sAnthi parvam 358.73]
(jAyamAnam hi purusham yam paSyEn madhusUdhana: |
sAthtvika: sa thu vij gyEya: sa vai mOkshArtha-chinthaka: ||)
“He upon whom madhusUdhana casts his glance becomes predominantly sAthvika and begins to think about liberation.”
Freed from the dominance of rajas and thamas, such a person becomes a mumukshu, one who seeks mOksha.
The Necessity of thathva gyAna
Liberation cannot be attained without thathva gyAna.
This knowledge must arise through scripture and proper instruction. However, scriptural learning alone is difficult.
शास्त्रज्ञानं बहुक्लेशम् [ashtAvakra gIthA]
(SAsthra gyAnam bahu klESam)
“Scriptural knowledge is attained only through great effort.”
Even when one strives sincerely, many obstacles remain.
The scriptures themselves declare:
अनन्तपारं बहु वेदितव्यं
अल्पश्च कालो बहवश्च विघ्नाः [uththara gIthA 7.10]
(ananthapAram bahu vEdhithavyam
alpaScha kAlO bahavaScha vighnA:)
“The subjects to be known are endless; time is short; obstacles are many.”
People generally possess limited understanding, short lifespans, and face countless distractions. Moreover, many who possess a sincere desire for liberation may not have access to extensive scriptural study.
The Compassion of the AchAryas
Instruction received through an AchArya does not suffer from these limitations.
Recognising this need, piLLai lOkAchAryar, who was thoroughly learned in all the scriptures, deeply concerned for the upliftment of all souls, and endowed with extraordinary compassion, decided to present these truths in a simple and accessible manner.
The profound teachings concerning chith, achith, and ISvara, which are spread throughout the Sruthis, smruthis, ithihAsas, and purANas and are difficult for many to grasp directly, are clearly explained in this treatise.
Why Another Treatise Was Necessary
At this point, a question may arise.
Earlier AchAryas such as naduvil thiruvIdhip piLLai bhattar, AchchAn piLLai, and other revered pUrvAchAryas had already composed sacred works dealing with these subjects. Moreover, these great souls were free from ego, delighted in preserving and transmitting the teachings of others, and unconcerned with fame, gain, or recognition.
If such works already existed, why was there a need for another treatise?
Would it not have been sufficient for later generations simply to preserve and propagate the works that had already been composed?
The answer is that the same truth is often taught by many great teachers for the benefit of seekers.
Just as the teachings of many AzhwArs establish confidence in the truth because they speak with one voice, the teachings of many AchAryas strengthen understanding by presenting the same truths in harmony.
Furthermore, certain meanings may be explained clearly in one work while remaining brief or implicit in another. Particular insights, expressions, and explanations may appear in one treatise and not in another. Differences in brevity and elaboration, condensation and expansion, enrich the tradition and benefit seekers of varying capacities.
Therefore, the existence of earlier works does not diminish the value of a later one. Rather, each contributes in its own way to the preservation and clarification of the sampradAyam.
For this reason, piLLai lOkAchAryar composed this treatise for the upliftment of all souls.
Next, we will see the first sUthram.
adiyen vAsudhEva rAmAnuja dhAsan
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