AchArya hrudhayam – 41

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avathArikai (Introduction)

When asked “Can we say like that [as said in previous sUthram]? dhrAvida [thamizh] language is not anAdhi [existing for a long time] like samskrutha language; wasn’t it created by agasthya?” answer for that is given in this chUrNikai.

chUrNikai 41

sendhiRaththa thamizh engaiyalE Agasthyamum anAdhi.

Simple Explanation

Since thirumangai AzhwAr has mentioned in thirunedundhANdagam 4 “sendhiRaththa thamizhOsai vada sollAgi” (bhagavAn showing thamizh vEdham (which shows him clearly) and samskrutha vEdham), thamizh which is attributed to agasthya, is also anAdhi (beginningless).

vyAkyAnam (Commentary)

That is – as thamizh is spoken along with samskrutham and spoken in the beginning in thirunedundhANdagam 4 “sendhiRaththa thamizhOsai vada sollAgi” (bhagavAn showing thamizh vEdham (which shows him clearly) and samskrutha vEdham), thamizh which was revealed by agasthya is also anAdhi. With this, it is established that anAdhithvam is common for both samskrutham and dhrAvidam.

adiyen sarathy ramanuja dasan

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AchArya hrudhayam – 40

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avathArikai (Introduction)

When asked “Alright – there can be different branches/types. But should they all not be in the same language? Aren’t samskrutham and dhrAvidam (thamizh) different languages?” nAyanAr clarifies here.

chUrNikai 40

idhil samskrutham dhrAvidam engiRa pirivu rugAdhibhEdham polE.

Simple Explanation

Similar to branches such as rig, yajur, sAma and atharvaNa vEdham, there is also the division such as samskrutha vEdham and dhrAvida vEdham.

vyAkyAnam (Commentary)

That is – in this manner, in vEdham which has many types, the division such as samskrutha vEdham and dhrAvida vEdham is similar to rig, yajur, sAma and atharvaNa classifications in the samskrutha portion. In this manner, just as the collection of vEdham is single, in the samskrutha language portion itself rig etc are present; based on the language also, they remain divided like this.

adiyen sarathy ramanuja dasan

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AchArya hrudhayam – 39

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avathArikai (Introduction)

Subsequently, to establish that thiruvAimozhi is also a vEdham as said in thiruvAimozhi 10.9.11 “sandhangaL Ayiram” (among the thousand pAsurams which have different metres), first he clarifies the doubt “if such [dhrAvida] vEdham can exist”.

chUrNikai 39

evvulagaththu evvevaiyum engaiyalE vEdham bahuvidham.

Simple Explanation

As said in thiruvAimozhi 3.1.6 “OdhuvAr OththellAm evvulagaththu evvevaiyum” (vEdhams are having classification such as rig, yajur, sAma etc to be pursued by the qualified persons belonging to such branches of vEdham, are present in all worlds having all branches), vEdham is of many types.

vyAkyAnam (Commentary)

That is – as said in thiruvAimozhi 3.1.6 “evvulagaththu evvevaiyum” (present in all worlds), based on the differences among those who practice vEdham and based on the different worlds, vEdham is of many types. This implies that dhrAvida vEdham is also one such type of vEdham.

adiyen sarathy ramanuja dasan

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AchArya hrudhayam – 38

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avathArikai (Introduction)

Response to the statement “For those who have studied that [samskrutha] vEdham [understood the meanings and put them in practice], when they don’t have the same kind of engagement in this [dhrAvida] vEdham, they only fail to have vaishNavathvam (being a vaishNava) but do not have shortcoming in their brAhmaNyam” is explained.

chUrNikai 38

indha utporuL kaRRuNarndhu mElaith thalai maRaiyOr AgAdhArai ayal sadhuppEdhimAr enRu uthpaththi nirUpikkum.

Simple Explanation

The birth of those who don’t learn the essence of vEdham, that is the meanings of dhrAvida vEdham through well-learned scholars and become top-most vEdhAnthis, will be analysed thinking, they will be alien to such vEdham.

vyAkyAnam (Commentary)

That is – one should learn the meaning of dhrAvida vEdham which is said to be the esoteric meanings of upanishaths as said in kaNNinuN chiRuth thAmbu 9 “mikka vEdhiyar vEdhaththin utporuL” (the essence of vEdham, that is recited/studied by best among vaidhikas), through instructions from AchArya as said in mudhal thiruvandhAdhi 66 “kaRRuNarndha mElaith thalaimaRaiyOr” (the well versed, great vaidhikas (learned in vEdham, sacred texts)), and become top-most vEdhAnthis. Those who do not become such top-most vEdhAnthis are explained in thirumAlai 39 “ayal sadhuppEdhimAr” (being different from the vaidhikas who recite the four vEdhams). That is so because, while the purpose of studying vEdham is to truly know ISvaran and to believe that kainkaryam is the purushArtham (goal) which matches our svarUpam (true nature), due to lack of this knowledge, even though they have studied four vEdhams, they have no alignment with such vEdhams and hence are considered alien for vEdhams. Because of this, their birth will be analysed considering that they are not brAhmaNas, as said in pAdhma purANam “vishNu bhakthi vihInOya: sarvaSAsthrArtha vEdhyapi: brAhmaNyam thasya tha bhavEth thasyOthpaththir nirUpyathAm” (One who knows vEdha SAsthram fully but lacks devotion towards vishNu, will not be considered as brAhmaNa; his birth should be analysed). It is also said in “ya: puthra: pitharam dhvEshtitham vidhyAthanya rEthasam | yO vishNum sathatham dhvEshtitham vidhyAth anthyarEthasam||” (If a son hates his father, that son should be known to be born from someone else; one who hates vishNu should be known to be born to a lowly person).

Starting with chUrNikai 26 “karma kainkaryangaL … “, until here, the following aspects were explained:

• For what are karmam and kainkaryam are apt?
• What stimulates engagement in karmam and kainkaryam? What is the the abode of those and the target of these?
• these two being common and distinguished respectively
• slipping from common duties while being engaged in distinguished activities
• karma nishtar and kainkarya nishtar not fitting with each other.
• the reason for this – the difference in primary ancestors which identify their birth
• the ways to attain brAhmaNyam and vaishNavathvam respectively by both of them
• when they lack knowledge in the meanings of dhrAvada vEdha, they get disconnected from their vEdham and will be considered as inferior.

adiyen sarathy ramanuja dasan

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AchArya hrudhayam – 37

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avathArikai (Introduction)

Now, nAyanAr shows how brAhmaNyathva (being a brAhmaNa) and vaishNavathva (being a vaishNava) is achieved by karma nishtas and kainkarya nishtas respectively.

chUrNikai 37

adhyayana gyAna anushtAnangaLAlE brAhmaNyam AgirAp polE chandhangal Ayiramum aRiyak kaRRu vallArAnAl vaishNavathva sidhdhi

Simple Explanation

Just as brAhmaNyam (being a brAhmaNa) is achieved by studying vEdhas, understanding their meanings and practising the principles in real life, those who study thiruvAimozhi, understand its meanings and practise the principles in real life, will become a vaishNava.

vyAkyAnam (Commentary)

That is – as said in vEdham “svAdhyAyOdhyEthavya:” (vEdham is to be learnt), first one should study vEdham by the method of learning the collection of syllables by AchAryan reciting the passages first and the Sishyan repeating the same; subsequently, by listening to mImAmsA (analysis of vEdham), etc, one should acquire the meanings of vEdham; consequently one should put those learnings into practice; this is how one acquires brAhmaNyam; similarly, as said in thiruvAimozhi 10.9.11 “sandhangaL Ayiram” (among the thousand pAsurams which have different metres), thiruvAimozhi which is in the form of songs, as said in “adhyEthavyam dhvija SrEshtai: vEdha rUpam idham krutham” (this thiruvAimozhi which is made in the form of vEdham, is to be learnt by brAhmaNas) and in thiruvAimozhi 5.5.11 “aRiyak kaRRu vallAr vaittaNavar” (those who can learn and meditate upon the meanings of this decad to have their knowledge shining, will live, having distinguished relationship with bhagavAn), those who learn it through the method of AchAryan reciting a passage and Sishyan repeating it, understand the meanings through instructions and only when one is able to practise it as per the learnings, one acquires vaishNavathvam.

adiyen sarathy ramanuja dasan

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AchArya hrudhayam – 36

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avathArikai (Introduction)

Now, prime ancestors for both karma nishtas and kainkarya nishtas are explained.

chUrNikai 36

viprarkku gOthra charaNa sUthra kUtasthar parASara pArASarya bOdhAyanAdhigaL; prapanna jana kUtasthar parAnkuSa parakAla yathivarAdhigaL

Simple Explanation

The prime ancestors for brAhmaNas for their gOthra, charaNa and sUthra are parASara, vyAsa, bOdhAyana et al; the prime ancestors for prapannas are nammAzhwAr, thirumangai AzhwAr, rAmAnujar et al.

vyAkyAnam (Commentary)

That is – for brAhmaNas who are known as andhaNar and maRaiyOr, the prime ancestors for their gOthra are parASara et al; gOthra – parental heritage. It is said in amara kOSam “santhathir gOthra janana kulAni abhijana anvayau” (santhathi, gOthra, janana, kulam, abhijanam and anvayam mean the same). Such gOthrams are many and since the ancestor for each gOthram is different, as in vasishta, kAshyapa, bharathvAja, vathsa, they are said to be parASara et al.

charaNa ancestors are pArASarya (vyAsa) et al; charaNas are branches of vEdham; secondarily, those who study those branches are also known by the term charaNa, It is said “charaNa Sabdha: kAtaka kAlApAdhi SAkA viSEshEshu mukya: thath adhyAyishu gauNA:” (The term charaNa primarily indicates the branches of vEdham such as kAtakam, kAlApam etc; secondarily it indicates the persons who study and recite those branches). Here, it is indicating the branches. Though vyAsa is the primary propagator of all branches of vEdham, each branch has its own propagator too such as kata, kalApa, kaNva et al, and hence charaNa kUtasthar is said to be vyAsa et al.

sUthra ancestors are bOdhAyana et al; sUthras are kalpam which reveals karmAnushtAnam (the conduct of ordained activities). In SrIrangarAja sthavam 2.15, starting with “SIkshAyAm varNa SikshA” (the sounds of the syllables are explained in SIkshA), it is said “kalpEnushtAnam uktham” (in kalpa sUthram, how to conduct the ordained activities, is explained). Since they are also many and have many authors such as Apasthamba, ASvalAyana et al, sUthra kUtasthar is said to be bOdhAyana et al. Thus, these are the primary ancestors for vipras.

For prapannas, who are known as adiyAr and thoNdar, the primary ancestors are AzhwArs such as nammAzhwAr, thirumangai AzhwAr et al and AchAryas such as emperumAnAr et al, as said in parAnkuSAshtakam 4 “pathyu: Sriya: prasAdhEna prAptha sarvagya sampadham | prapanna jana kUtastham prapadhyE SrI parAnkuSam ||” (I surrender unto nammAzhwAr, who is having the wealth of perfect knowledge which was acquired by SrIman nArAyaNan’s divine grace and who is the primary ancestor for prapannas).

kUtasthar means mUla purusha (primary personality); since these are the personalities who established and nurtured the path of prapaththi by their instructions and conduct, they are known as prapanna jana kUtasthar.

adiyen sarathy ramanuja dasan

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AchArya hrudhayam – 35

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avathArikai (Introduction)

When asked “Are these the only identity? What about the village, clan etc?” nAyanAr explains …

chUrNikai 35

oru thalaiyil grAmakulAdhi vyapadhESam kulam tharum ennum mAsil kudip pazhiyenRu padhiyAgak kOyilil vAzhum enbargaL

Simple Explanation

While karma nishtas identify themselves with their village, clan etc, kainkarya nishtas ignore these considering these to be worthless and identify themselves with dhivyadhESams.

vyAkyAnam (Commentary)

That is – on one side, there are karma nishtars who identify themselves with native village, clan etc which are body based. On the other side, there are kainkarya nishta6s, due to acquiring knowledge about the relationship with bhagavAn as said in periya thirumozhi 1.1.8 “kulam tharum” (The divine name, nArAyaNa will grant birth in a great clan), consider such body based identity to be a defect since this servitor clan has no such defects and be free from hurdles for SEshathvam such as ahankAram (considering body to be self) as said in mUnRAm thiruvandhAdhi 10 “mAsil kudi” (clan which is free from defect), will identify themselves with dhivyadhESams which have connection with bhagavAn as said in nAchchiyAr thirumozhi 8.9 “vEngadaththaip padhiyAgi vAzhvIrgAL!” (Oh those who have thiruvEngadam as your abode) and periyAzhwAr thirumozhi 5.1.3 “kOyilil vAzhum vaittaNavan” (resident of your temple). This is symbolic of identifying oneself in relation with bhagavAn and bhagavAn’s possessions.

SrI vishNu purANam “EkAnthI vyapadhEshtavyO naiva grAma kulAdhibhi: | vishNunA vyapadhEshtavyas thasya sarvam sa Eva hi ||” (A prapanna should not be identified by his native village, clan etc. Is he not known by his relationship with vishNu? For him, everything such as native village, clan etc is vishNu only).

adiyen sarathy ramanuja dasan

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AchArya hrudhayam – 34

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avathArikai (Introduction)

In this manner, the identities of these persons having best birth, are explained.

chUrNikai 34

andhaNar maRaiyOr enRum adiyAr thoNdarenRum ivargaLukku nirUpakam

Simple Explanation

karma nishtas are identified as andhaNar and maRaiyOr; kainkarya nishtas are identified as adiyAr and thoNdar.

vyAkyAnam (Commentary)

For karma nishtas, the varNam, which is based on body which is a viSEshaNam (attribute) of AthmA and the resulting vaidhikathvam (being a vaidhika) are identity as said in thirumAlai 43 “sAdhi andhaNar” (belong to the class of brAhmaNa), periya thirumozhi 1.5.9 “thuNai nUl mArvin andhaNarum” (brAhmaNas who are having chest adorned with two yagyOpavIthams), periya thirumozhi 7.9.7 “thI Ombu kai maRaiyOr” (brAhmaNas who engage with fire in their hands) and periya thirumozhi 6.7.8 “nandhA vaNkai maRaiyOr” (brAhmaNas with most generous hands).

For kainkarya nishtas, more than gyAnam and Anandham, the intrinsic qualities of SEshathvam and the resulting kinchithkarathvam (rendering a little bit of services) are identities as said in thiruvAimozhi 5.6.11 “thirumAl adiyAr” (Divine servitors of SrIman nArAyaNa), perumAL thirumozhi 1.10 “aNi arangan thirumuRRaththu adiyAr” (SrI vaishNavas, inside the divine courtyard of that SrI rangam temple), thiruvAimozhi 6.9.11 “thirumAlukku uriya thoNdar” (apt servitors for SrIman nArAyaNan) and thiruvAimozhi 3.7.4 “thirunAraNan thoNdar” (Servitor of SrIman nArAyaNan).

adiyen sarathy ramanuja dasan

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AchArya hrudhayam – 33

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avathArikai (Introduction)

Previously, nAyanAr, in the 31st chUrNikai, identified the difference in the adhikAram (qualification) for karmam and kainkaryam; in the 32nd chUrNikai, he identified the huge difference to sever the connection; starting here, for those who are focussed in karmam and kainkaryam, thinking to reveal the difference in their birth etc, he first explains the difference in their births.

chUrNikai 33

vEdha viththukkaLum mikka vEdhiyarum chandhasAm mAthAvAlum adhukkum thAyAyth thAyinum Ayina seyyum aththAlum piRappikkum adhu iruvarkkum SrEshtajanmam

Simple Explanation

Those who are experts in vEdham and those who are experts in vEdha thAthparyam (essence), are born again in best birth, respectively, through gAyathri manthram which is the mother of all manthras and thirumanthram which is the mother of gAyathri manthram too.

vyAkyAnam (Commentary)

That is – the experts of vEdham who are focussed on pUrva bhAgam (first portion of vEdham which talks about worship of bhagavAn) as said in mahAbhAratham AraNya parvam 86.26 “ yEcha vEdhavidhOviprA:” (Those who know the vEdhams), are born through gAyathri manthra upadhESam, where that manthram is mother of all chandhas (manthras) as said in thaiththirIyam “gAyathrIm chandhasAm mAthA” (mother of all chandhas) – this birth is the best birth for karma nishtas.

The experts of vEdha thAthparyam are known as mikka vEdhiyar, due to being the essence of all of vEdham as said in SrI pAncharAthram “ruchO yajumshi sAmAni thathaiva atharvaNAnicha sarvam ashtAksharanthastham” (rig, yajur, sAma, atharvaNa vEdhams and other SAsthrams are fully present in ashtAksharam); ashtAksharam is the mother of even such gAyathri. Unlike the mother who gives birth to the body, this thirumanthra upadhESam (instruction) will lead to knowledge for liberation, as said in periya thirumozhi 1.1.9 “peRRa thAyinum Ayina seyyum” (will help even more than the mother). For kainkarya nishtas, such birth through thirumanthram is the best birth.

As said in Apasthamba sUthra 1-1-6 “SarIramEva mAtha pithA janathaya: | sa hi vidhyAthas tham janayathi thach chrEshtam janma  ||” (mother and father create only the physical form for the child; it is AchAryan alone who creates AthmA through knowledge; it is this AthmA which is the superior birth), instead of just saying “janmam” (birth), here nAyanAr is saying “SrEshta janmam”.

Since that [birth] is apt for the vidhi nishEdhams (ordained and forbidden acts) and anushtAnams (conduct) and pala prApthi (the attainment of goal) based on those vidhi nishEdhams, as per each varNa, this is best birth for those persons [who are engaged in vEdham] . Since this [birth] is apt for the vidhi nishEdhams and anushtAnams and pala prApthi based on those vidhi nishEdhams, as per the true nature of the self, this is the best birth for these persons [those who are engaged in kainkaryam].

adiyen sarathy ramanuja dasan

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AchArya hrudhayam – 32

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avathArikai (Introduction)

Here it is explained that there is no togetherness between karma nishtar (those who are focussed on karmam) and kainkarya nishtar (those who are focussed on kainkaryam).

chUrNikai 32

sAdhana sAdhyangaLil mudhalum mudivum varNadharmigaL dhAsavruththigaL enRu thuRaivERiduviththadhu

Simple Explanation

varNadharmis who are focussed on karmam and dhAsavruththis who are focussed on kainkaryam, cannot be together and hence those who are in kainkaryam will abandon their relationship with those who are in karmam.

vyAkyAnam (Commentary)

That is – the first step in sAdhanam (means) is karmam and the final step in sAdhyam (goal) is kainkaryam; those who have well understood this will be made to say “You are varNadharmis; we are dhAsavruththis” and terminate their relationships with varNadharmis and go to a separate ghat. That is – in thiruvahindhrapuram there was a sanyAsi named “villipuththUrp pagavar“; when everyone would do their anushtAnams (rituals) in a ghat, he would do it in a separate ghat. While one day, as he was completing and leaving the ghat, a brAhmaNa who was there asked “Oh jIyar! Why are you not doing your anushtAnams in our ghat?”, he replied “vishNudhAsA vayam yUyam brAhmaNA varNadharmina: asmAkam dhAsavruththInAm yushmAkam nAsthi sangathi:” (Oh brAhmaNas! We are servants of vishNu engaged in dhAsa vruththi [kainkaryams]; you are brAhmaNas who are engaged in varNa dharmams [only]; we have no connection” and remained in a separate ghat.

adiyen sarathy ramanuja dasan

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