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
YAHOO! GROUPS LINKS
__,_._,___ |
Home Page
http://www.ibiblio.org/sripedia |
oppiliappan-subscribe@yahoogroups.com To subscribe to the list |