ChillaRai Rahasyams : Tatthva Padhavee

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Amrutha Ranjani ChillaRai Rahasyams

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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

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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

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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

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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

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All vasthus outside Iswaran are lower/inferior tatthvams

or avara Tatthvams , which divide into chEtanam and

achEtanam.

 

3. Three kinds of ChEtanams:

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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

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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

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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

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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