०५ तत्त्व-त्रयाधिकारः

Tatvatrayadhikara

CHAPTER - V

Tatvatrayadhikara

Our Masters of yore have classified the categories in various ways, for making the disciples understand the truth clearly without any confusion. The different kinds of categorisation are not contradicting one another.

Prayojana

In the previous section, the five factors such as the nature of the Prapya and others and the unique relationship between Paramatman and others were taught expressly. Then, where is the need for introducing this section dealing with the three tatvas viz., Prakriti, Jivatman and Paramatman? This verily forms a part of Arthapanchaka. The answer to this question is given by Vedantha Desika in the preliminary verse and further explanation of the meaning of the verse. Every aspirant has to get rid of three powerful illusions -

The illusion that the body itself is the Atman. This is known as ‘????’ ॥
The illusion that the Jivatman is all independent and not subordinated to anyone. This is known as ‘????’!
The illusion, Most Harmful, that there is no Isvara at all, who is the creator, protector and destructor, and that all the activities of the universe are going on according to their nature. This is known as ????.

These three illusions should be cleared and every aspirant has to realise that they are the most formidable impediments, obstructing the path of spiritual sadhana. So, Desika has devoted a chapter here before coming to the subject of the main topic viz., Prapatti, so that one may be well aware of the nature of these three entities.

Only when one is equipped with the correct understanding of these three entities, one will be a genuine aspirant after liberation. He will be an adhikarin for practising spiritual discipline.

So Desika introduces this chapter with this preliminary verse.

प्रकृत्यात्मभ्रान्तिर्गलति चिदचिल्लक्षणधिया तथा जीवेशैक्यप्रभृतिकलहः तद्विभजनात् ।
अतो भोक्ता भोग्यं तदुभयनियन्तेति निगमैः विभक्तं नः तत्त्वत्रयमुपदिशन्त्यक्षतधियः"।

The gist of this verse is as follows: -

“By understanding the distinct features of the sentient and the non-sentient entities properly,
the illusion of the Atman as the body will vanish.
Similarly, by understanding properly the difference and distinction between Isvara and Jivatman,
the confusion of the oneness of Jivatman and Paramatman will disappear.
The Masters of yore, therefore, teach the three realities as classified by the scriptures as the ‘Bhoktha’, or the enjoyer, ’the Bhogya’, or the object of enjoyment, and the ‘Preritha’ or the ruler over both these entities.”

In this chapter, Desika has dealt with the nature and characteristics and functioning of these entities both sentient and non-sentient,
along with the nature and functioning of Isvara in a remarkably brief manner.

The nature, definition and characteristics of these three entities, have been dealt with elaborately supported by dialectrical discussions in great works like Nyaya-Siddanjanam, Tarvamuktakalapam, Nyaya Parisuddhi and other works. The summaries of conclusions arrived at in those monumental works, are given here in a brief manner to serve the general purposes of an aspirant. The aim of this section is not to deal with all these entities exhaustively in all their aspects, but to point out the most essential truths that are inevitable for having a firm understanding of these truths to enable one to take up to the path of spiritual perfection.

Desika mentions the statement of Yamuna, quoted by Ramanuja viz., ???? and endeavours to explain in detail the meanings and implications of this statement. This statement of Yamuna is mentioned by Ramanuja also. This expounds the nature of the three entities in a nutshell.

Terms

The three kinds of sentients are the ‘Bound’, ‘Liberated’ and the ‘Eternal’.

The three achetanas are ‘Triguna Dravya’ (Matter having three qualities), ‘Time’ and ‘Shuddha-Satva’.

Swarupa means the essential nature of the ‘Dharmi’ that is qualified by its unique characteristics.

‘Sthithi’ means continuance in time.
This is of two kinds.
Eternal entities last for eternal time.
The non eternal entities continue to exist subject to the will of the Lord, for such period.

‘Pravritthi’ means functioning. This is of two forms - Positive (Pravritthi) and Negative (Nivritthi).

All these entities are established according to the relevant pramanas. The prime subject of this chapter is briefly expounded in this significant statement. The Svarupa, Sthiti and Pravrithi of all the three kinds of sentients and non-sentients and their differences are subordinated to the supreme Paramatman.

It is to be noted that the “Pramanas” show always the essential nature of the several entities along with their characteristics (Dharma).

There is absolutely no room for an undifferentiated object. The qualities determining the essential nature of the entities are called ‘Swarupa-Nirupaka Dharmas’. The host of qualities that are derived from the ‘Swarupa-Nirupaka-Dharmas are called ‘Nirupita-Swarupa Visheshanas’. This chapter is a clear exposition of this significant statement.

Nature of Jivatman

Jivatman has the essential characteristics of Jnanatva, Anandatva, Amalatva, Anutva and Sheshatva or subservience to the Lord. It is not subservient to any other person than Isvara. This ‘Sheshatva’ is a ‘Swarupa-Nirupaka-Dharma’. The Jivarman can be defined as शेषत्वे सति चेतनत्वम् ।

The Jivatman is self - revealing.
He can know himself by his essential nature.
He can know other things through his ‘Dharma Bhuta Jnana’.

His subservience to the Lord is signified in the first letter of ‘Pranava’ and by the term ‘Narayana’ in the dative case.
This subservience of the Jivatman to the Lord,
culminates in his subscrvience to the Bhagavatas also.

The ‘Pravritthi’ of Jivatman is dependent upon the Lord i.e. Paradhina.

The enjoyership and the doorship of the Jivatman are dependent upon the Lord,
and have been granted to the Jivatman for subserving the purposes of the Lord himself.

Bound-Soul

The ‘Bound-Soul’ is associated with matter on account of his beginningless past karma of the form of transgression of the divine command.
He is bound to Avidya, Karma, Vasana and Prakriti-Sambandha.
There are infinite number of jivas.

There is difference between one Jiva and another Jiva in the experience of their knowledge and happiness.

The very many chetanas or Jivatmans are ranging from the four faced-Brahma to the tiny worm.

Though their essential nature of jnanatva, anandatva and anutva, is equal to one another, their Dharma Bhuta Jnana differs from Atman to Atman.

All these Jivatmans are endowed with bodies according to their Karma and
the Jivatman supports its body through his essential nature and also through Dharma Bhuta Jnanam.

During the ‘waking state’, the chetanas support their body and function through it for adoption of spiritual practices and for attainment of objects of life.
At the time of ‘sushupthi’, the Jivatman supports the body through the essential nature or Dharmi-Swarupa.
When they are ’liberated’, their Dharma Bhuta Jnana will be helpful for rendering loving service to the Lord and for experiencing the bliss of divine communion.

The ‘Bound-Jivas’ are ‘Baddhas’, migrating in this universe from birth to birth till they are ’liberated’. They will be functioning virtuously or viciously, or in a way which is neither good nor bad.

Liberated

The ’liberated’ souls manifest in their real nature and they will by serving the Lord according to their desire for all times to come, enjoying the bliss of divine communion.

Eternals

The ’eternals’ are distinguished from the other two categories of bound-selves and liberated-selves in the aspect of never contacting with ‘matter’ at any time. From beginningless time, their true nature is ever manifested and their subservience to the Lord, their dependence upon the Lord and their experience of the Lord for all times to come, are experienced without any limitation. Their ‘Pravritthi vishesha’ is to render all kinds of services to the Lord from beginningless time for all times to come.

The ‘Nityas’ are rendering distinguished and particular services to the Lord. They are Anantha, Garuda, Vishwaksena and others. Each one serves the Lord in a particular way and the rest of them experience the same delight without any difference.

The nature of the chetanas or the Jivatmans is thus explained in such a way, as it becomes useful to a sadhaka, to evolve his spiritual discipline.

Attributive Consciousness (or Dharma-Bhuta Jnanam)

This is not mentioned separately as this happens to be included in the essential nature of the chetana or the atman. This is a unique doctrine which is admitted according to the authority of the scriptures. The scriptures declare that the atman is a Kartha, Bhoktha, Vijnatha. This knowership or doership signifies this attributive consciousness.

Inseparableness, reflexivity

As other philosophers have not admitted this entity of attributive consciousness, they find it difficult to explain the fact of knowledge. The ‘Sankhyas’ and ‘Advaitins’ attribute knowledge to the mind or Anthahkarana’ which is inert. They say knowledge is superimposed on the inert Anthahkarana. For them, the atman is pure consciousness without the fact of knowership.

In the school of ‘Vishistadvaita’ the atman is of the essential nature of Jnanam or Jnana-Swarupa and it has the inseparable attribute of Jnanam or Dharma-Bhuta Jnanam.

The atman is a ‘Prathyak’ principle i.e., a self revealing entity.

The atman knows itself as an ‘Anukula’, and as one and of the nature of bliss. +++(5)+++

Swarupa-Jnana can know itself; but, it cannot show other things.

Dharma-Bhuta Jnanam is an inseparable attribute of the atman. It shows itself and other objects also to its ‘Ashraya’ or the self at the time of showing the objects (Vishaya-Prakashana-Kala).
This Dharma-Bhuta Jnanam also is ‘Swayam-Prakasha’ and does not require any other thing to make itself known. It is ‘Ubhaya-Nirvahaka’.

Extant

All atmans including Paramatman are qualified by this Dharma-Bhuta Jnanam. This attributive consciousness is subject to contraction and expansion during the state of ‘samsara’ for the bound-souls.

When the bound-self liberates himself from the bondage (of samsara) by the grace of the Lord, his Dharma Bhuta Jnanam assumes its proper proportions and is not subjected to contraction at any time.

The Dharma-Bhuta Jnanam of Nityas or the eternal ones and Paramatman is, from beginningless time, all pervasive and never subjected to any contraction whatsoever.

Utility

This Dharma-Bhuta Jnanam illumines all objects to its source, the ashraya and will be helpful for supporting the body, when he is in the waking and the dream state.

The ‘Sutrakara’ declares that the atman has knowership in the sutra 3: ?????’ (V.S.2-3-19) and ?????, 14.44.4:’ (V.S.2-3-29).

A substance

This Dharma-Bhuta Jnanam is a substance as it is subjected to contraction or expansion. But it is an inseparable and eternal attribute of the atman, and it is existing even in the state of ‘sushupti’.

Objects and agreeableness

All atmans will be undergoing the experience of several objects either as agreeable or disagreeable, according to their karma.

All objects in the world are the glory or vibhuti of the Lord and are agreeable always to the eternals, the liberated and Ishwara. All things are always agreeable to them.

But, for the bound-selves, these objects of the world, will be agreeable to some extent or disagreeable, or neither [[51]] agreeable nor disagrecable according to their respective karmas and also according to the differences of times or persons or places.
This kind of disagreeability is entirely due to the fact that the Supreme Paramatman is apportioning the results according to the respective karmas of those people.
This is the mode of awarding the results of karmas by the Supreme Lord who is Satya-Sankalpa.

The bound souls are experiencing the results of their karma and for that they are having Swarupa-Yogyata and Sahakari-Yogyata.
All Jivatmans are subordinated to the Lord and therefore, they have Swarupa-Yogyata for experiencing the phala given by the Lord.
As they have transgressed the command of the Lord and have committed an offence that way, they have Sahakari-yogyata also.

For the eternals and the liberated, though they have Swarupa-Yogyata, they are not having Sahakari-Yogyata because of the absence of transgression of the divine command.

The Lord is the ruler over all others and he is not answerable to any other person and so he has neither Swarupa-Yogyata nor Sahakari-Yogyata. It can be noted from this, that there is nothing like disagreeable and evil really, but certain things appear disagreeable to us on account of our own past karma.

Self-luminosity

The essential nature or Swarupa of all atmans including Ishvara, is self-luminous to the respective atmans. The Dharmi-Swarupa never undergoes contraction even while one is bound by samsara. It is ever pure. It is of the nature of consciousness and bliss whereas the Dharma-Bhuta Jnanam or the attributive consciousness is self-luminous only at the time of illumining the objects to its source.

Jnanatva and Swayam-Prakashatva are common to substantive consciousness and attributive consciousness. The Dharma-Bhura Jnanam cannot know itself - but it can show itself and other things – to its ashraya.

The Dharmi-Jnanam or Swarupa-Jnanam cannot show anything but it can know itself.

Therefore, they +++(=Atmans)+++ become objects of knowledge along with their attributes like Nityatva, Vibhutva or Anutva through the extension of different knowledges gained from the shastra and others.

As this school has admitted both these kinds of knowledge, the fact of generation of knowledge can be explained according to experience and the shastras.

Achetana Tattva (or Non-sentient substance)

The achetana or non-sentient substance is not conscious of itself. It is not a substratum or locus of knowledge. It reveals itself only to others. This is known as ‘Parak-Tatva’ or an entity that shows itself only to others. These two characteristics of (1) not knowing itself and (2) revealing itself only to others, are common to all the non-sentient principles and Dharma-Bhuta Jnanam. Dharma-Bhuta Jnanam is considered as Swayam-Prakasha or self-luminous, though non-sentient, as it does not require any other thing for showing itself.

This achetana or non-sentient principle is of three kinds viz., Prakriti, Kala and Shuddha-sattva.
Matter and Time are inert and not self-luminous.
Shudda-satrva is self-luminous, though not a conscious entity according to the views of the Agamas. It is not self-revealing to those who are bound by karma and who are associated with matter. But, it is self-revealing to the eternals and the liberated and the Supreme Ishvara.

These three non-sentient entities are functioning according to the will of the Lord and they undergo modification to form different entities.

Matter

Matter or Substance that is characterised by the three gunas is undergoing change incessantly.
Matter is an ashraya to the three gunas, and it is further classified into the twenty four categories such as Mula-Prakriti, Mahat, Ahankara, eleven indriyas, five tanmatras and the five elements.
When all these three qualities are in the state of equilibrium (HR) then ensures Maha-Pralaya.
When these three qualities are existing in different proportions, creation and sustenance happen.

The primordial matter or Mula-Prakriti is infinite in proportion except in the place where the supreme eternal paramapada or abode of the Lord exists.
The primordial matter will be undergoing change incessantly to result in the form of Mahat, Ahankara and others.
In such areas where there happens to be a variation in respect of the qualities viz. Satva, Rajas and Tamas, all such wonderful transformations happen only according to the will of Ishvara and it is to be known that matter is also Brahmatmaka and that it is incapable of functioning independently. The several categories under matter are described differently according to the fact of laying emphasis on certain aspects.
This trigunam or Prakriti which is a non-sentient substance, which is not self-aware, is spoken of as Akshara, Mula Prakriti, Avidya or Maya.

It is an eternal entity just like the Jivatman, but ever changing in its nature. This matter is the substance that marvellously transforms itself into the form of wonderful objects of this universe. This happens to be an inseparable attribute of the Supreme Paramatman both in its causal state and effected state. All these twenty-four entities are different from one another on account of their respective characteristics.

The ‘Astrabhushanaadhyaya’ describes in a metaphorical way that all these twenty-four categories along with the order of jivatman, are represented in the form of weapons and ornaments of the Lord. This metaphorical description is to point out that both the sentient and the non-sentient principles are ever subordinated to the will of the Lord and that they function only according to His will.

This triguna-dravya or Matter forms the body of the bound-jivatmans in different forms and the external world forming different aspects such as the mountains, rivers and trees and innumerable other forms. When a person gets rid of his beginningless karma due to the grace of the Lord, his contact with Matter comes to an end, and he will escape from the clutches of Matter.

Matter is thus responsible for the functioning of the baddha-chetanas for gaining the experience of the world as well as gaining liberation. Through the qualities of Rajas and Tamas, Matter becomes the cause of Viparita-Jnana or perverse knowledge about the entities by covering the reality. It is then called ‘Maya’ as it hides the true nature of the jivatman as well as paramatman and it causes the idea of enjoyership in the experience of the sense objects.

The same matter, when there is enhancement of the quality of satva, helps a chetana by illumining the reality as it is, and causes him to gain liberation. All these activities of matter are according to the will of the Lord and for the ???? or Joy of the Lord. The Lord is ever compassionate and helpful but he waits for an inclination from the Jivatman to be saved. The jivatman will win the grace of the Lord on account of some good done knowingly or unknowingly and liberate himself from the bondage of matter. It is impossible to get rid of the clutches of matter by one’s own effort without the grace of the Lord.

Shuddha Satva

Shuddha satva is the achetana dravya which is the asraya of pure satvaguna, unmixed with rajas or thamas. This takes the form of the eternal objects such as mantapa, gopura and other objects and the bodies of Isvara, nityas and muktas according to the will of Paramatman. They will be eternal if the Lord wills that they be eternal or non-eternal if they are willed to be so. All these different effects will be the ???? to the sarvasheshin. This is useful to the shesha bhutas such as nityas and muktas as an instrument for divine service. As this shudhha satva is unmixed with rajas or tamas it will never obstruct origination of true knowledge and it illumines the nature of the Supreme Paramatman eminently. Though this is not a pratyak principle it is self - luminous just like Dharma bhuta jnanam.

Kala (or Time)

Kala or Time is also a ‘Jada’ dravya or inert substance. This is perceived by all organs at the time of perceiving several objects. Kala can be known only as associated with the several objects. It cannot be known apart from the objects. It is eternal. The Upanishad says ???? as related to creation. Kala exists before creation and even after pralaya. It is necessarily related to the world here and it is found also in Nitya Vibhuti. It is Jada and all - pervasive.

There is the division of Kala into Khanda-Kala and Mahakala. Mahakala qualifies all objects of all the worlds and is all - pervasive. Similarly, Khanda-kala is in the form of Kshana (moment), Lava (as aspect), Day, Night, Month, etc., and it is subject to modification. But the modification here is not a change in the nature of the entity. This modification is not in form of clay that undergoes change in its essential nature, but it is in the aspect of attaining a different state. The change in Kala is in the aspect of change in the number of ‘Kshanas’ or Muhurthas etc. So many kshanas or moments make one muhurtha and so many muhurthas make one day, so many days make one month, so many months make one year.

In this way, time - though one and all - pervasive - attains, different states on account of various duration’s that are counted in relation to the several objects; and the objects qualified by such states are called ‘Anitya’ or non-eternal.

This Time or Kala is found even in Paramapada, and it does not limit the objects there, but is subordinated to the will of the Lord.

Doctrine of Ishvara

The essential nature, the continuance of nature and the functioning of all entities enumerated above are dependent upon the essential nature and will of the Supreme Paramatman. All these entities are existing is their essential nature only on account of the existence of Ishvara. This is known as Swarupashrita. Likewise, the functioning of all these entities is dependent upon the sankalpa or the will of Paramatman. So, they are sankalpashrita.

Ishvara or the Supreme Paramatman is the prime doctrine or all scriptures. All philosophers except the charuvakas, the sankhyas, admit Ishvara and assign him a place in their doctrines. It is only Ramajuna’s school that propounds Ishvara faithfully according to the scriptures and assign him the highest place.

The schools of Yoga, Nyaya and Mimamsa - though admit Ishvara - have not assigned the proper place for him. They give a lower status to Ishvara.

Even amongst Vedantic Schools, it is Vishistadvaita that gives him proper importance and assigns the due status as ordained in the scriptures.

The school of Advaita designates Ishvara as Aparabrahma by ranking him lower than the higher Brahman which they call undifferentiated consciousness.

Even in the school of Madhva, Ishvara is admitted only as an instrumental cause of this universe and not as the material cause. They posit non-difference between Ishvara and his qualities.

Ishvara is the one supreme doctrine, who is expounded in all scriptures, Agamas and the Divyaprabhandams. The school of Vishistadvaita establishes Ishvara as the most supreme being who is the support, the ruler and the sheshin of all other entities. Ishvara is necessarily ‘Saguna’ and never nirguna. The essential nature of Ishvara is described as follows:

He is inseparably qualified by the essential qualities of Satya, Jnana, Ananta, Ananda and Amala. These qualities determine his essential nature. These are called Swarupa-Nirupaka-Dharmas. It is ordained in the scriptures that while meditating upon Ishvara, one should do so as qualified by all these Swarupa Nirupaka-Dharmas.
All other auspicious qualities such as Bala, Virya, Tejas, Sousheelya, Vathsalya, Mardva and others and various Vibhutis and the divine auspicious forms are all derived from the essential nature described above. They are called Nirupita-Swarupa-Visheshanas or particular qualities derived from the essential nature.
- Of these auspicious qualities the six qualities (or shadgunas) known as Jnana, Bala, Aishvarya, Virya, Shakti and Tejas are qualities that point out his supremacy.
- Qualities such as Soushcelya, Vathsalya, Mardava, Arjava and a host of others are establishing the accessibility of the supreme.

All these infinite qualities are at all times dependent upon His essential nature. Of these six prime qualities, it is said that in the incarnation of “Vyuha” (such as Vasudeva, Sankarshana, Pradyumna and Aniruddha) two - two qualities are prominently noticed and the other qualities are unmanifested. This is expounded in the Agamas.

It is said that all these six qualities are manifested in the vyuha Vasudeva
and the two qualities such as Bala and Jnanam are manifested in the incarnation of Sankarshana by means of which he actuates ‘Pralaya’ and ‘Shastra-Prayartana??’.
Two qualities viz., Aishvarya and Virya are manifested in the incarnation of Pradyumna and are useful in creation of this universe and also promulgation of Dharma.
Two qualities of Shakthi and Tejas are manifested in the vyuha incarnation of Aniruddha and these qualities are helpful in rendering protection and tacva-jnana-pradana.

षाशुण्यात् वासुदेवः परइति स भवान् मुक्तभोग्यो बलाढ्यात्

बोधात्संकर्षणस्त्वं हरसि वितनेषु शास्त्रमैश्वर्य वीर्यात् । प्रद्युम्नाधर्मो नयसि च भगवान् शक्तितेजोनिरद्धः बिभ्राणः पासि तत्त्वं गमयसि च तथा व्यूह्य रंगाधिराज ॥

(???? )

All the vyuhas have always these six qualities, but in the respective vyuhas the respective two qualities are made patent while others are latent.

The five forms of the supreme are Para, Vyuha, Vibhava, Harda and Archa.

The ‘Para’ is the form of the supreme residing in the highest abode of Paramapada.
The “Vyuha” incarnation is described as comprising four vyuhas, when the Vasudeva-Vyuha is counted separately. As the Vasudeva-Vyuha is the same as Para-Vasudeva or the Para-Roopa, it is sometimes described as having three forms only.

These different forms of the one Supreme Lord, characterised by all infinite auspicious qualities, are meditated upon by different kinds of upasakas.

From these four main vyuhas, the twelve sub-vyuhas such as Keshava, Narayana and others are derived,

The Vibhava-Avataras are historical incarnations related to particular places and times, and causes. In these incarnations, the Lord manifests himself with the desired qualities and hides certain qualities. The ten incarnations are most prominent (such as the divine fish and others) among these historical incarnations.

Lord Krishna has taught the secret of the Divine incarnations in the Gita. The divine incarnations are

real;
there is no diminution of knowledge or essential nature of the Lord in the incarnations;
the bodies of the Lord in incarnations will be of ‘Shuddha-Satva’ or pure satva and never material comprising of the three gunas;
the cause of Divine incarnation is His own will or sankalpa and not karma as in the case of others;
the time of incarnation is the time when He has to protect Dharma;
the purpose of Divine incarnation is Sadhu-paritrana or protecting the Godly ones by granting his communion.

The Lord declares in the Gita that one who has realised this secret knowledge of the incarnation (Avatara Rahasya Jnanam) would gain [[60]] liberation at the end of that birth alone and that he would not be born again.

Similarly the Archavatara is of great significance. One who devotes himself to the worship of the Archa incarnation, would gain liberation without heavy strain. This form of the Lord is easily accessible to all at all times unlike other forms of the Lord. Shounaka ordains thus -

सुंरूपां प्रतिमा विष्णोः प्रसन्नवदनेक्षणाम् । कृत्वात्मनः प्रीतिकरी सुवर्णरजतादिभिः ॥ तामर्चयेत्तां प्रणमेत् तां यजेत्तां विचिन्तयेत् । विशत्यपास्तदोषस्तु तामेव ब्रह्मरूपिणीम् ॥

“Making a beautiful idol of Sri Mahavishnu having beautiful features as eyes, face and graceful looks, out of gold or silver or others, one should worship the Lord, bow down to Him, surrender unto Him, meditate upon Him; such a one freed from all blemishes is sure to attain that Supreme Paramatman.”

Of all forms of the Lord, the Archa is most easily accessible and most significant. The great Alwars have realised the ‘Avatara-Rahasya-Jnanam’ and ‘Archavatara Vailakshanyam’ and have sought refuge with the Lord in this form alonc.

The Lord is said to be in the form of an Antaryamin for purposes of meditation by yogins as residing in their hearts. The antaryamitva of the Lord is two-fold. As declared by the scriptures, he entered into all entities – sentient and non-sentient - having the jivatman as his body, and articulated differentiations of names and forms. There will [[61]] not be the thinghood (padartatva) of a thing - sentient or non-sentient - without this inner principle.

When he is immanent in every entity thus - as the inner-self - what is the significance in positing the Harda form of the Lord?

Though the supreme being is ‘Sarvantaryamin’ he shows himself to the yogins that are engaged in meditation upon him as residing in their heart in his most auspicious form. This unique form of the Lord is known as the Harda aspect. The yogins meditate upon this auspicious divine nature of the Supreme Paramatman residing in their heart. Such yogins are engaged in Astanga Yoga and they are intent upon Hrdyaga or Manasa puja. They are qualified to meditate upon the Divyatma Swarupa of the ‘Sarvantaryamin’ as residing in their heart.

अष्टाङ्गयोगसिद्धानां
हृद्यागनिरतात्मनाम् ।
योगिनाम् अधिकारस्स्याद्
एकस्मिन् हृदयेशये ॥

In all these forms of incarnations, the Supreme Paramatman is never tainted with any kind of karma or results of the karma. His Divya-Mangala-Vigraha or Divine Auspicious form is formed of ‘Shudha-Satva’ Dravya or Aparakruta Dravya and so it is called ‘Shudha-Srishti’.

These forms of the Lord will cause the attainment of the realisation of the auspicious qualities of the Lord to a ???? and strengthen his Maha-Vishvasa or great faith in the Lord at the time of performance of Prapatti.

The functions of the Supreme Paramatman who is a home of all-knowledge, power, compassion, and a host of other auspicious qualities, are creation of the entire universe, protection and destruction of the same, granting of liberation to the deserving souls that pray for liberation and maintaining this universe by residing in all entities as their inmost-self. All these functions are undertaken by the Lord for the fulfilment of His own ananda or delight. They are all natural to Him and He is not functioning under any other compulsion.

This is leela (or sport). Leela (or sport) is explained by masters as compassion for the souls that are bound from beginningiess time to samsara. Desika describes in his Dayashataka that creation and destruction of the universe are the acts of compassion for erring humanity.

According to the infallible authorities of the scriptures, it is understood that the Lord is inseparably associated in all states with Goddess Mahalakshmi who is the Mother of this universe. The Purushasuktha declares that the Supreme Divinity is ever associated with Mahalakshmi. Sriman Narayana and Mahalakshmi together form the ‘Paratatva’ or the supreme reality. All acts of the Lord are performed along with Sri Mahalakshmi, Both of them are the sheshins for the hosts of sentient and non-sentient objects ???? शेषित्वम्.

The great masters of the yore as well as the Alwars have realised this truth of the Supreme Divinity being two-in one and one-in-two.

Parasharabhattar and others have taught that the greatness of both is infinite and they have by mutual consent divided their functions. ‘????’ or punishing according to the sins committed, is the unique function of the Lord whereas ‘purusha-karatva’ or appealing to the Lord on behalf of erring humanity is the unique function of Goddess Mahalakshmi.

Mahalakshmi has never known ‘Nigraha’ or causing punishment. She is ever associated with the Lord and is full of compassion and so, argues in favour of those that surrender unto the Lord and gets protection of those from the Lord. So, anyone can confidently approach the Lord at any time praying for forgiveness for the wrongs done and secking protection of the Lord. Mahalakshmi thus is the saviour of humanity in the form of mediatrix, who always lends her cars to the wocs of humanity.

Desika points out that an awareness of the nature of the Supreme Principle, Sriman Narayana along with Goddess Mahalakshmi and the nature of the jivatman and the nature of the matter broadly as described here, is absolutely necessary for undertaking the spiritual disciplines for one’s redemption. This much is absolutely necessary. All elaborations in innumerable works are only strengthening this knowledge firmly.

Conclusion

The three entities are explained thus. It may be thought of as one Supreme Reality, as qualified by all others, or it may be understood as the ‘ruler’ and the ‘ruled’, ’the Atman and the Antaman’, ’the protector and the objects to be protected’. In whatever way it is explained, the knowledge of these will be helpful for working out one’s upward evolution.

One should know that gaining the knowledge of the shastras is very difficult, as there are different views supporting and refuting the several doctrines. It may disturb the peace of one’s mind. So, one should listen to that which is of supreme good viz. The Supreme Paramatman, and then practise the discipline of Prapati or Bhakti Yoga without going further again into the study of the shastras consisting of objections and confusions. The idea is that once when he knows the truth from the instruction of the Acharya, he should hurry to save himself without unnecessary further investigations.

शास्त्रज्ञानं बहुक्लेशं
बुद्धेः चलनकारणम् ।
उपदेशात् हरिं बुद्ध्वा
विरमेत्सर्वकर्मसु ।

The abandonment of all karmas mentioned here relates to the study of the shastra which is of the form of objections and answers based on logic. When he has known the ultimate truth from the Acharya, he need not further indulge in futile discussions that are comprising of various arguments for and against.

Desika concludes this chapter with one very meaningful verse, which is to be remembered always .

उपयुक्तेषु वैशद्यं,
त्रिवर्गनिरपेक्षता ।
करण-त्रय-सारूप्यम्
इति सौख्य-रसायनम् ॥

There are three most important factors mentioned in this verse -

The truths regarding the essential knowledge to be gained and the various modes of actions to be undertaken, are mentioned here as ‘Upayukthesu’. One should have clarity and steadfastness in them. This is ‘Vaishadya’. This is gained from ‘Manana’ and ‘Chintana’ of the truths taught by the acharyas. When one reflects on these truths, all doubts and contradictions disappear.
The second factor is that one should get himself rid of desire for the attainment of benefits related to Dharma, Artha and Kama, after reflecting over their defects such as ‘alpatva’, ‘asthiratva’, ‘duhka-mulatva’, ‘Duhka mishratva’ and others.
The third factor is Karanatraya-sarupyam. This means uniformity of the functions of the mind, speech and actions. ‘Sarupyam’ means ‘Anurupatva’ - of similar form - and non-difference between one another. And the attainment of these three is said to be ‘soukhya Rasayanam’. ‘Soukhya’ means ‘mahanandam’. ‘Rasayanam’ is ‘Sadhanam’. That means these are ever realised means of attainment of great delight. Thus, in this chapter of Tatvatrayadhikara, Desika has expounded the essential nature of the three entities, the knowledge of which is absolutely necessary for undertaking any spiritual discipline clearly and concisely.