SrI: SrImathE satakOpAya nama: SrImathE rAmAnujAya nama: SrImadh varavaramunayE nama:
chith prakaraNam
sUthram 1
முமுக்ஷுவான சேதநனுக்கு மோக்ஷமுண்டாம் போது தத்வத்ரய ஜ்ஞாநமுண்டாக வேணும்
mumukshuvAna chEthananukku mOkshamuNdAm pOdhu thathvathraya gyAnam uNdAga vENum
Meaning: A seeker who desires liberation must possess knowledge of the three realities—chith, achith and ISvara—in order to attain mOksham.
The Necessity of thathva thraya gyAnam for a mumukshu
A mumukshu is one who desires mOksham. In other words, he is one who longs to be freed from samsAram.
piLLai lOkAchAryar declares that when such a person attains mOksham, thathva thraya gyAnam must necessarily be present. Knowledge of the three realities—chith, achith and ISvara—is indispensable for liberation.
The expression “uNdAga vENum” (“must be present”) indicates an unavoidable requirement. Thus, the sUthram establishes that mOksham cannot be attained without thathva thraya gyAnam.
The rarity of mumukshuthva
The very use of the word mumukshu draws attention to the rarity of such a person.
The jIva has been wandering in samsAram from beginningless time. During this long journey, it has become deeply attached to worldly existence. It embraces samsAra, clings to it, and treats it as something desirable. Therefore, for such a jIvan to develop a desire for freedom from samsAram is exceedingly rare.
The lord desires to uplift every jIvan. Yet, even he waits until this desire for liberation arises. The awakening of mumukshuthva marks a decisive turning point in the jIvan’s journey.
Thus, the commentator highlights the rarity and significance of the desire for liberation before speaking about the means to attain it.
The significance of the term “chEthana”
The word chEthana is used deliberately.
The jIva has possessed consciousness from beginningless time. Yet that consciousness has not fulfilled its true purpose. For countless births, it has been spent entirely on worldly pursuits and has not served as an instrument to uplift itself spiritually.
The commentator points out that the consciousness of the jIva has effectively been wasted until now because it did not contribute in uplifting itself.
Only now does consciousness begin to fulfil its intended purpose.
The jIva, which had long directed its awareness toward worldly objects, now turns toward liberation. Thus, the term chEthana signifies the beginning of the proper and meaningful use of consciousness.
Desire for bhagavath-prApthi
The desire for liberation is the desire to perform eternal service to bhagavAn (nithya kainkaryam). Therefore, it becomes the reason for bhagavath prApthi. How is this known? This is understood from SrIvishNu purANam 6.5.59 “nirasthAthiSaya AhlAdha sukha bhAvaika lakshaNA |” (The benefit of attaining bhagavAn who is having joy which is in the form of unmatching bliss, who lacks sorrow and from whom there is no return, will be the remedy for the sorrow in samsAram).
The desire for release from samsAra is not an end in itself.
True spiritual awareness consists in directing oneself exclusively toward bhagavAn, the lord who is eternally united with SrImahAlakshmi.
mudhal thiruvandhAdhi 67 “தாமரையாள் கேள்வன் ஒருவனையே நோக்கும் உணர்வு” (thAmaraiyAL kELavan oruvanaiyE nokkum uNarvu).
The commentator states that consciousness fulfils its purpose only when it is directed solely toward him (bhagavAn).
Therefore, the qualified aspirant is not merely one who wishes to escape suffering. Rather, he desires freedom from samsAram because samsAram obstructs the attainment of bhagavAn.
The goal is bhagavath-prApthi, which is characterized by unsurpassed and limitless bliss.
If a person desires freedom from samsAram merely for the sake of attaining oneself (Athma-prApthi) or enjoying one’s own experience, such a desire does not arise from correct understanding.
The commentator explicitly states that even this is:
विपरीतज्ञानकार्यम् (viparItha gyAna kAryam)
“The result of erroneous knowledge.”
Therefore, the true mumukshu seeks release from samsAram only because it stands opposed to bhagavath-prApthi.
Can mumukshuthva arise before thathva gyAnam?
A question may arise. Can the desire for liberation arise before the attainment of thathva thraya gyAnam?
The answer is yes.
The Sruthi and smruthi describe such a progression.
Statements such as:
परीक्ष्य लोकान् (parIkshya lOkAn) muNdakOpanishadh 1-2-12 says “parIkshya lOkAn karmachithAn brAhmaNO nirvEdhamAyAth” (after analysing the benefits attained through karma repeatedly, brAhmaNas will become dejected).
and
जायमानं हि पुरुषं (jAyamAnam hi purusham) mahAbhAratham sAnthi parvam 358.73 “jAyamAnam hi purusham yam paSchEth madhusUdhana: …” (by the divine glance of madhusUdhanan emperumAn, the AthmA is blessed in the womb).
show that a person may first become dissatisfied with worldly existence and develop a desire for liberation.
Thus, mumukshuthva may arise before complete knowledge of reality.
However, although the desire for liberation may arise first, liberation itself cannot be attained without thathva thraya gyAnam.
This is the significance of the expression “uNdAga vENum.”
thathva gyAnam as the means to mOksham
The sUthram establishes the principle:
तत्त्वज्ञानान्मोक्षः (thathva gyAnAn mOksha:)
“Liberation arises from knowledge of reality.” (As said in the SAsthram)
This principle is accepted by all systems of thought.
Differences may exist regarding the nature of mOksham and regarding the nature of ultimate reality. However, there is no disagreement regarding the necessity of knowledge for liberation.
Thus, while schools may differ in what they understand mOksham to be and in how they define the ultimate truth, they agree that liberation depends upon knowledge.
The Question Regarding vaishNava-sambandha
An objection may be raised.
Scriptures declare that even animals, birds, and immovable beings attain liberation through association with vaishNavas.
For example:
bhArathvAja smruthi पशुर्मनुष्यः पक्षी वा ये च वैष्णवसंश्रयाः । तेनैव ते प्रयास्यन्ति तद्विष्णोः परमं पदम् ॥
(paSur manushya: pakshI vA yE cha vaishNava samSrayA: | thEnaiva thE prayAsyanthi thadh vishNO: paramam padham ||) (Whoever it may be – four limbed animals, humans and birds, when surrendered to vaishNavas, due to that connection, one will attain vishNu’s highest abode of paramapadham)
And:
parASara smruthi यं यं स्पृशति पाणिभ्यां यं यं पश्यति चक्षुषा । स्थावराण्यपि मुच्यन्ते किं पुनर्भान्धवा जनाः ॥
(yam yam spruSathi pANibhyAm yam yam paSyathi chakshushA | sthAvarANyapi muchyanthE kim punar bhAndhavA janA: ||) (When whatever is touched by the divine hands of great bhAgavathas, whatever is glanced by their divine eyes will be liberated, even if those are plants or trees, what to say about those who are related to such great bhAgavathas).
If liberation requires knowledge, would these scriptural statements not become meaningless?
Resolution of the objection
There is no contradiction.
Animals, birds, and immovable beings do not possess mumukshuthva. Nor do they possess thathva gyAnam.
The scriptures do not attribute liberation to them on the basis of their own effort, desire, or knowledge.
Rather, their liberation is attributed to their connection with a great vaishNava.
Such a vaishNava possesses both mumukshuthva and thathva gyAna in fullness. bhagavAn takes into account the greatness of that devotee’s knowledge and affection. Out of regard for his devotee, he (bhagavAn) grants liberation even to those associated with him.
Thus, the liberation of such beings ultimately depends upon the spiritual excellence of the vaiShNava whose affection extends toward them.
Therefore, the principle that mOksham follows thathva gyAnam remains fully intact.
Why thathva-thraya alone Is accepted?
The sUthram specifically refers to thathva gyAnam.
By doing so, it rejects systems that accept either more or fewer ultimate realities than those established by scripture.
The commentator therefore dismisses external and erroneous doctrines that multiply the number of ultimate realities or reduce them below what is taught by vEdhAntha.
The true categories of reality are exactly three:
- chith – the sentient reality.
- achith – the insentient reality.
- ISvara – the Supreme Lord.
vEdhAntha as the pramANa for the three thathvas
How do we know that there are exactly three thathvas?
The authority is vEdhAnta, which is the flawless pramANa.
The Sruthi declares:
[SvEthASvathara upanishadh] भोक्ता भोग्यं प्रेरितारं च मत्वा (bhOkthA bhOgyam prErithAram cha mathvA) [Knowing the enjoyer, the object of enjoyment, and the supreme controller].
Through the terms bhOkthA (enjoyer), bhOgya (object enjoyed), and prErithA (controller), the upanishadhs teach the three realities.
The enjoyer refers to chith.
The enjoyed object refers to achith.
The controller refers to ISwara.
Therefore, vEdhAntha itself establishes the existence of exactly three thathvas.
Why knowledge of bhagavAn requires knowledge of chith and achith?
A question may arise.
Certain vEdhAnthic passages appear to teach that knowledge of bhagavAn alone is sufficient for liberation.
For example:
[purusha sUktham] तमेवं विद्वानमृत इह भवति । नान्यः पन्था अयनाय विद्यते ॥
(tham Evam vidhvAn amrutha iha bhavathi | nAnya: panthA ayanAya vidhyathE ||) [Knowing him thus, one attains mOksham; there is no other path to attain mOksham].
If this is so, why does piLLai lOkAchAryar insist upon knowledge of all three thathvas?
The answer is that bhagavAn cannot be fully understood apart from his relationship with chith and achith.
To know bhagavAn properly is to know him as distinct from all sentient and insentient entities, and as their cause, their indwelling support, their sustainer, their controller, and their supreme master.
Without understanding chith and achith, such knowledge of bhagavAn is incomplete.
Therefore, knowledge of bhagavAn necessarily includes knowledge of the other two thathvas.
For this reason, there is no deficiency in stating that thathva thraya gyAna is required.
Reconciling the vEdhAnthic Statements
The true intent of vEdhAntha is revealed by statements such as:
भोक्ता भोग्यं प्रेरितारं च मत्वा (bhOkthA bhOgyaM prErithAram cha mathvA) [Knowing the enjoyer, the object of enjoyment, and the supreme controller].
and
पृथगात्मानं प्रेरितारं च मत्वा जुष्टस्ततस्तेनामृतत्वमेति (pruthag AthmAnam prErithAram cha mathvA jushtas thathas thEnAmruthathvam Ethi) [Knowing the self (jIvAthmA) and the supreme controller (ISwara) to be different, and being blessed by him, the jIvAthmA attains immortality].
These passages teach that immortality is attained through knowledge of the enjoyer, the enjoyed, and the controller.
Therefore, there is no contradiction between this sUthram and those vEdhAnthic passages that speak of knowledge of bhagavAn as the means to liberation.
When Sruthi speaks of knowing bhagavAn, it implies knowledge of him together with his relationship to chith and achith.
piLLai lOkAchAryar‘s statement is thus entirely in harmony with the intention of vEdhAntha. There is no possibility of any contradiction with the scriptures.
adiyen vAsudhEva rAmAnuja dhAsan
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