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srI:

SrI  UpakAra  Sangraham - III (18)
-- 
niryANa adikAram
-- 
 Section - 10: SrI NammAzhvAr reveals all these so far described, in the first 
verse of his work, Thiruviruttham.
---- 
Sub-section: 2- The messages to be understood in this verse 
----  
        After the detail commentary on the AzhvArâs verse beginning 
âpoinninRaâ, SwAmi Desikan now gives, in a package, the points to be learnt 
from the verse:   
 (2) ippATTil, Suddha-aSuddha-roopangkaLAna acitthukkaLudaiya bhEdamum, 
cidacit-bhEdamum, baddha-mukta-nitya-vibhAgatthai udaiyarAna jeevarkaLudaiya 
anyOnya-bhEdamum, jeeva-ISvara-bhEdamum, ISvara-aikyamum, 
j~nAna-j~nAtru-bhEdamum, sadsat-j~nAn-bhEdamum, sadasat-anushThAna-bhEdamum, 
siddha-sAdhyOpAya-bhEdamum, para-avara-purushArtha-bhEdamum kidakkiRapadi 
yathAsthAnam SAbda-mAkavum, arthamAkvum anusandhippathu.
        SwAmi Desikan advises us to learn these points both in words as well as 
their meaning. We shall take up point by point:
1)     âSuddha-aSuddha-roopangkaLAna acitthukkaLudaiya bhEdamâ  -- 
âacitthukkaLâ means non-sentient objects, that is, material things which 
have no consciousness. They are categorized as pure and impure. We must know 
this difference among the objects which we are handling. This is shown in the 
verse as follows:
a) false knowledge, which is opposed to true knowledge; b) dirty body, which is 
opposite to clean body. Knowledge is non-sentient according our sampradAya 
(tradition). 
2) âcidacit-bhEdamâ â We must know the difference between sentient beings 
and non-sentient objects. This is revealed in the verse as follows: 
a) âyAmâ, âimaiyOrâ, âthalaivanâ and âadiyEnâ  are sentient. 
b) âj~nAnamâ, âdirty bodyâ, âyOniâ(womb) and âmeiâ (body) are 
non-sentients (without consciousness) 
3) âbaddha-mukta-nitya-vibhAgatthai udaiyarAna jeevarkaLudaiya 
anyOnya-bhEdamâ â 
        Among the jIvas (individual souls), there are several differences. 
First, every jIva is a separate entity; they form a single category of souls, 
which is mentioned in the verse as âyAmâ. 
Within this category of souls, there are three groups: 
(i)     âbaddha-sâ (bonded souls)
(ii)    âmukta-sâ(liberated souls) and 
(iii)   ânitya-sâ (eternally free souls). 
These can be identified in the verse as follows: 
âyamâ â we. This word refers to the bonded souls;
âuyiraLippAnâ â in order to give life, meaning, in order to liberate us 
(to become muktas).      
      âimaiyOrâ â Eternally free souls.   
  4) âjeeva-ISvara-bhEdamâ â the difference between the individual soul 
and the Bhagavan. This is known in the verse by the words:
âyAmâ, âimaiyOrâ, âadiyEnâ â these represent individual souls.
âthalaivAâ means the Lord, that is, ISvara.
5) âISvara-aikyam,â â Only one Lord, Who has neither equal nor superior. 
There is no other Lord, except the Lord of the eternally free souls. He is also 
the Commander of all categories of souls and is in full control of the 
non-sentient matter and every object formed out of this matter. 
This is known from the word, âThalaivAâ â Oh Master (in singular).
6) âj~nAna-- j~nAtru-- bhEdam,â â The difference between knowledge and 
the knower. These are indicated in the verse as follows:  
âpoi ninRa j~nAnamâ, -- Though it refers to false knowledge, it comes under 
knowledge. 
âyAmâ â we â the possessors of knowledge. âadiyEnâ, I (Azhvar) who 
is also a knower. 
âimaiyOrâ â the eternally free souls â whose consciousness is fully 
expanded for ever, in contrast to our knowledge which is in a contracted state 
as we are in the bonded condition so long as we are in this world.        
âThalaivAâ â the Lord Whose consciousness is fully expanded. 
7) âsadsat--j~nAna--bhEdam,â  â The difference between knowing the 
sentient beings and knowing the non-sentient objects. âsat j~nAnamâ â the 
knowledge of the sentient â actually means the self-knowledge. That is, 
knowing that âIâ means the Atma â self and not the body (asat). We must 
also know that the Atma is permanent (nitya) and the body is perishable 
(anitya). We must also know the difference between the knowledge about the 
sentient and the knowledge about the non-sentient. The knowledge of the 
non-sentient leads one to attachment to things connected with the non-sentient 
body. This leads further to indulging in wrong actions.  This is indicated in 
the verse by the expressions: âpoi ninRa j~nAnamâ, âpollA ozhukkuâ, 
âinninRa neermaiâ which respectively mean â wrong knowledge, wrong 
conduct and lowest life. 
The knowledge about sentient self is indicated by the expressions â âini 
yAm uRAmaiâ (we should not get this condition hereafter), âuyiraLippAnâ 
(in order to save us), âpiRanthAiâ (You took births), âimaiyOr 
thalaivA!â (Oh the Lord of the nitya sooris!), âkETTaruLvAiâ (please 
listen).
8) âsadasat-anushThAna-bhEdamâ â Such a difference in the knowledge of 
sentient and the non-sentient also makes the difference in the conduct also. 
This is indicated directly in some respects and indirectly in some other 
respects. 
The very knowledge that we have âpoi ninRa j~nAnamâ (wrong knowledge); 
âpollA ozhukkuâ â we know that our conduct is wrong and we want to change 
over to the correct conduct. 
10) âsiddha-sAdhyOpAya-bhEdamâ â the difference between the means readily 
available and the means which we have to do. The first one is indicated in the 
verse in the expression âThalaivAâ â The Lord who is the siddhOpAyam 
âthe means already available. He will get our ambitions fulfilled if we 
authorize Him. 
The other is the means to be done by us, âsAdhyOpAyamâ. This is indicated 
by the following 
Expression in the verse: âadiyEn ceyyum viNNappamâ, which means âI make 
this submissionâ. It is indicative of surrender, prapatti, at the Lord. 
11) âpara-avara-purushArtha-bhEdamâ â The difference between the lower 
objective of life and the higher objective of life. 
        This is indicated in the verse in such a way as what should be 
abandoned and what should be adopted. What should be given up is indicated by 
the expressions, âpoi ninRa j~nAnamâ(false knowledge), âpollA ozhukkuâ, 
(wrong conduct) , âazhukkudambuâ (dirty body) and âinninRa neermaiâ 
(the disgusting this life)  are all the lower goals (avara â purushArtham). 
What should be adopted is indicated by the expression, âinniRa neermai ini 
yAm uRAmaiâ (in order that we do not get into this lower birth). This 
indirectly conveys what is the higher goal of life â better than the present 
life (para-purushArtham). 
        Thus, SwAmi Desikan advises us to note the words as well as their 
significance from this verse.  


(To continue)
dAsan
Anbil S.SrinivAsan
-----  
 



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