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Amrutha Ranjani ChillaRai Rahasyams
**************************************************
Tattva Padhavee is the second of the Amrutha
Ranjani Chillarai rahasyams of Swamy  Desikan .
The first is SampradhAya Parisuddhi dealing with
the blemishless nature of our Sath SampradhAyam
originating from Sriman NaarAyaNan Himself .
 
Tatthva Padhavee
***********************
In this rahasya grantham , Swamy shows us
the path to comprehend the three tatthvams
of chEtanam , achEtanam and Iswaran . It got
its name of Padavee because of this goal.
 
Swamy Desikan's summation Tamil slOkam is:
 
Mukthikku aruL SooDa Moonrait-teLi munnam
itthikkAl yERkkum itham
 
(Meaning ): For gaining the Krupai of the Lord , who is
the Moksha KaaraNan , please gain a clear comprehension of
the three Tatthvams ( ChEtanam , achEtanam & Iswarn) .
When that is gained , MokshOpAyams will yield fruit .  
 
Essence of Tatthva Padhavee
**************************************
A chEtanan desirous of sathgathy
should seek a sadAchAryan .The chEtanan
should gain the correct knowledge about
the inferior(low) and Superior (high) tatthvams
from the upadEsams blessed by the AchAryan
with great affection . After that , the chEtanam
should seek the sacred feet of  SarvEswaran
as the means ( upAyam) and the Goal ( upEyam).
This is the only right way for the chEtanan to gain
sathgathy ( Moksham)  .
 
What then are these Para (Superior) and avara
(inferior ) Tatthvams ? Swamy Desikan introduces
these two ( Para and avara tatthvams) and points out
the role of SadAchAryAs in instructing us about them
to gain Moksham  thru this slOkam:
 
PrasAdhAth dEsikEndhrANAm parAvara vibhaga vith
Prapanna: ParamAthmAnam prApnOthy Paramam padham
 
(Meaning): Through AchArya anugraham , one understands
the differences between the Superior Tatthvam and the inferior
Tatthvams , performs SaraNAgathy at the sacred feet of the Lord
and attains the loftiest abode of Srivaikuntam .  
 
1. Para Tatthvam
***********************
The Lord of Mahaa Lakshmi , Sriman NaarAyaNan
is the supreme most tatthvam . He bears in His body
all chEtanams and achEtanams except Himself.
He is the Supreme Master , who controls them .
He enjoys them and have them as His wealth .
He is sahja sarvajn~an ( inherently Omniscient).
He has the sakthi ( power) to accomplish anything
He wishes .He is an ocean of Dayaa .He is the Protector
of all. He is the most generous One known for His
incomparable OudhAryam. He is the sole grantor of
Moksha Sukham .He is the One enjoyed by the Muktha
Jeevans after they get freed from SamsAram .He has
five forms : Param , VyUham , Vibhavam , antharyAmi
and Archai.His sacred body is known as Dhivya MangaLa
ThirumEni .When one prostrates before that dhivya
MangaLa vigraham ( ThirumEni) , all our sins will be
destroyed.His ThirumEni is easy to hold in our hearts,
The ParamAthmaa of these attributes is revealed as
the Paratatthvam by the SadAchAryaas.
 
2.Avara Tatthvam
***********************
All vasthus outside Iswaran are lower/inferior tatthvams
or avara Tatthvams , which divide into chEtanam and
achEtanam.
 
3. Three kinds of ChEtanams:
*************************************
The ChEtanam is the Jeevan with Jn~Anam . It is of
atomic dimensiions. When one says"I " , it refers to that
ChEtanam( Jeevan).It has the capacity to know about
things. It has the power to enact a karmaa. It has the ability
to enjoy the fruits of that karmaa. All these factors arise
from the fruits given by the lord to that chEtanam by
the Lord Himself based on the sum of the previous
karmaas from other births.
 
This JeevAthmA is of three kinds : Bhaddhar ,Mukthar
and Nithyar . Bhaddhars toil in SamsAram . Mukthars
are those , who got release from SamsAram and enjoy
Moksham . Nithyars are those Jeevans , who never had
any association with samsAric bonds .
 
4. AchEtanam : Four Kinds
**********************************
AchEtanam is a vasthu without Jn~Anam . These four kinds of
achEtanam are : (1) ThriguNam , (2) Kaalam , (3) Suddha Sathvam
and (4) Dharma bhUtha Jn~Anam .
 
4.1: ThriguNam : It is the abode of the three guNams : Satthvam,
Rajas and Tamas .This thriguNam is the one known as Moola
Prakruthi. It undergoes two kinds of changes: Prakruthi & Vikruthi.
Prakruthi is the vasthu  that undegoes transformation into
another Vasthu .  Vikruthi is the vasthu born out of such
a transformation of the thriguNam or the source matter ,
which transforms into many vasthus and Tatthvams .
 
Moola Prakruthi tranforms into 24 Tatthvams that includes
the body of the chEtana Jeevan and its indhriyams.
This ThriguNa Prakruthi stays in these many transformed
states and stand in the way of the Jeevans comprehending
clearly the true Svaroopam ( intrinsic attributes/ nature )   
of the Lord .The effect of Prakruthi in this manner is
due to the Lord's sports (Leelais) that pleases Him .
 
4.2: Kaalam : It divides into seconds , minutes , hours , days ,
Months and year . Our Lord , who is the Karthaa of all kaaryams
uses this (Kaalam) in SamsAra MaNDalam as His help .
 
4.3: Suddha Satthvam: This is unalloyed Satthva GuNam with
no trace of RajO or TamO GuNam. This Suddha Satthvam is
the material of the Lord's divine body. The bodies of MukthAs
( Liberated Jeevans) and Nithya Sooris ( eternally liberated
Jeevans) are also made up of Suddha Satthvam . The objects
like the VimAnam , Gopuram , the trees etc in Sri Vaikuntam
is made up of Suddha Satthvam , which takes on many shapes
and is delectable to experience .
 
4.4: Dharma BhUtha Jn~Anam: It is common to both ParamAthmaa
and JeevAthmaa. It is a dhravyam ( material) to show their Aathma
Svaroopams and other vasthus. Through this Jn~Anam , we are able
to see various objects in this world. Through this dharma bhUtha
Jn~Anam , the chEtanam knows about things , does things and
enjoys the fruit of those karmaas .
 
5.0: The reasons for SamsAram & Moksham
******************************************************
The jeevan is mired in SamsAric mud because of doing karmaas
prohibited by Bhagavath Saasthrams and Kaamya karmaas .
If one understands the three tatthvams ( Chetanam , achEtanam
and Iswaran) clearly from a SadAchAryan . If it pursues Moksha
UpAyams like Bhakthi Yogam or Prapatthi Yogam , the ChEtanam
gains Moksha Sukham.Moksham can be attained only after destroying
the Paapams and PuNyams that caused the samsaric bonds . Bhakthi
or Prapatthi yOga anushtAanam serve as expiatory acts ( PrAyas-
chitthams) to banish the causes for samsAric sufferings.The Jeevan
who engages in Bhakthi yogam should not comitt Paapams after
commening the practise of that UpAyam ; those who have chosen
the means of Prapatthi should not acquire Paapams after Prapatthi.
 
Important differences between Bhakthi& Prapatthi yOgams
*************************************************************************
Those engaged in Bhakthi yOgam has to experience the karmaas
that have begun to yield fruirt until the completion of the Bhakthi
yOgam .When the Bhakthi yOgam is successfully completed ,
Moksham results immediately .One who performs Prapatthi
( Prapannan) banishes the sins that have begun to yield
fruit at the time of Prapatthi. After Prapatthi , the sins acquired
consciously ( apyupagatha PrArabhdhams) will bear fruit until
the end of this life . Since Prapannan has no future lives on
this karma bhUmi , he undergoes some light punishments
from Bhagavaan and at the end of this life gains Moksham .
Prapannan is so dear to the Lord that He gives some light
punishment to the Prapannan for sins acquired consciously
and at the end of this life leads that Prapannan to His
Supreme abode from where the Muktha Jeevan never returns
to the SamsAric world.
 
Swamy Desikan ThiruvadigaLE SaraMNam ,
Daasan , Oppiliappan Koil V.Sadagopan     
     
 
  
 
 
    
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