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 – 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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AchArya hrudhayam – 31

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avathArikai (Introduction)

nAyanAr is mercifully explaining with example how for those who are engaged in this distinguished activity [kainkaryam], the common activities will naturally slip away.

chUrNikai 31

jAthyASrama dhIkshaigaLil bhEdhikkum dharmangaL pOlE aththANichchEvagaththil podhuvAnadhu nazhuvum.

Simple Explanation

Just as certain dharmas (duties) will differ based on jAthi, ASrama and dhIkshA, when engaged in confidential service, common duties will slip away.

vyAkyAnam (Commentary)

That is – since it is said in Apasthamba sUthram “svakarma brAhmaNasya adhyayanam, adhyApanam, yajanam, yAjanam, dhAnam, prathigrahaNam, dhAyAdhyam silOncha: anyaScha aparigruhItham EthAnyEva kshathriyasya adhyApana yAjana prathigrahaNAni parihAryANI: dhaNdayudhdhAdhikAram kshathriyavath vaiSyasya dhaNdayudhdha varjam krushi gOrakshaNa vANijyAdhikam grAhyam” (The duties of brAhmaNa are – adhyayanam (studying vEdham), adhyApanam (teaching vEdham), yajanam (performing yagya for self), yAjanam (performing yagya for others), dhAnam (giving charity), prathigrahaNam (accepting charity), accepting hereditary wealth, collecting paddy from fields, seeking left-over fruits and roots which are not collected by anyone; for kshathriyas, in the mentioned activities [of brAhmaNas], except for teaching vEdham, performing yagya for others and accepting charity, the other three activities of studying vEdham, performing yagya for self and giving charity are applicable; in addition they can punish others and engage in wars; except for punishing and fighting which are applicable for kshathriyas, for vaiSyas, the other three are applicable; in addition they have farming, cow protection and business as their exclusive duties), for brAhmaNas, adhyayanam, adhyApanam, yajanam, yAjanam, dhAnam and prathigrahaNam are mandatory duties; for kshathriyas and vaiSyas, adhayayanam, yajanam and dhAnam are mandatory duties and adhyApanam, yAjanam and prathigrahaNam are not to be done; instead, among them, for kshathriyas, punishing others and engaging in wars are exclusive duties, and for vaiSyas, farming, cow-protection and business are exclusive duties; for SUdhras, as said in Apasthamba sUthram “SuSrushA SUdhrasya itharEshAm varNAnAm” (for SUdhras, it is mandatory duty to help people of other varNas in their respective duties), the duty is to assist thraivarNikas (the people of the three varNas); in this manner according to what is mandatory duty for a person of one varNa is to be abandoned for a person of another varNa.

Begging for alms, samithAdhAnam etc which are pursuable in brahmachAri (celibate) state are to be abandoned in gruhastha (house-holder) state; in the gruhastha state, agnihOthram, athithi sathkAram (honouring guests) are pursuable; in the vanastha (forest-dweller) state, as said in manu smrithi “santhyajya grAmyam AhAram sarvanchaiva parichchadham” (abandoning the food habits and clothing habits of village [or city]), whatever was acceptable in previous ASramam such as cooked food, clothes etc of village, are to be abandoned and as said in manu smrithi “vasItha charma chIram vA …” (one should wear animal skin or tree bark as clothes), wearing clothes made of skin or tree-bark, having matted hair, growing beard, growing nails, consuming forest-based food etc are mandatory; in sanyAsa (renounced) ASramam, whatever is acceptable in previous ASramams such as agnihOthram, athithi sathkAram etc and matted hair etc, are to be abandoned and as said in manu smrithi “anagnir anikEthas syAth” (should not engage with fire and should not own a dwelling place), being free from contact with fire, not owning a dwelling place and not having any help, are to be practiced. Thus, dharmam differs in every ASramam.

In dhIkshA, for one who has vowed to perform jyOthishtOma etc, the nithya karmam (daily rituals) which are common for all four varNas and four ASramas, are not to be followed and only yagyas such as jyOthishtOma etc must be performed. Hence in dhIkshA too, dharmam differs.

Thus, the duties differ in varNas such as brAmhaNa etc , ASramas such as brahmacharya etc and in dhIkshA for jyOthishtOma etc. Similarly, for those who are engaged in kainkaryam which is said to be asAdhAraNa (distinguished) due to its being done for the asAdhAraNa vigraha (deity/archA form) of ISvara, and hence known as in thiruppallANdu 8 “aththANich chEvagam” (inseparable service), karmam which is sAdhAraNa (common) due to being done as worship for bhagavAn as the antharyAmi of dhEvathAs who are the bodies of bhagavAn, will naturally slip away similar to “uRanguvAn kaippaNdam” (an object in the hands of a person who is falling asleep – where he will unconsciously drop the object).

With this, it is explained that just as for those who are properly engaged in their varNa, ASrama etc, duties which are apt will be applicable and others will be abandoned, for those who are svarUpa yAthAthmya dharSi (those who have seen the intrinsic true nature of the self), except for karmam which is apt for them, others will naturally slip away.

While this is the case, why Sishtas (our AchAryas and elders) pursue karmam? It is due to the compassion of not wanting the people of the world [who are not as well fixed in kainkaryam] following their anushtAnam (conduct) and becoming destroyed due to that [as they are not well fixed in kainkaryam, they will end up abandoning karmam also which will lead to destruction]. They perform these karmam for the sake of others only as said in SrI bhagavath gIthA 3.23 “yadhi hyaham na varthEyam jAthu karmaNyathandhritha: | mama varthmAnuvarthanthE manushyA: pArtha sarvaSa: ||” (Oh arjuna! If I, sarvESvara, am not firmly engaged in the karma (actions pertaining to the family I am born in) and not ever engaged in them without laziness, common men will follow my ways in all manner) and SrI bhagavath gIthA 3.24 “uthsIdhEyur imE lokA na kuryAm karma chEdh aham |
sankarasya cha karthA syAm upahanyAm imA: prajA: ||” (If I did not perform the actions, the residents of this world (who follow my discipline) will be ruined; I would be the  one who caused admixture (impurity in the families of dedicated followers); thus, I would be the cause for the downfall (in the future too) of these people).

adiyen sarathy ramanuja dasan

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AchArya hrudhayam – 30

SrI:  SrImathE SatakOpAya nama:  SrImathE rAmAnujAya nama:  SrImath varavaramunayE nama: SrI vAnAchala mahAmunayE nama:

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avathArikai (Introduction)

nAyanAr is saying that karmam and kainkaryam are said to be these due to having these states.

chUrNikai 30

ivaRRAlE sAdhAraNam asAdhAraNam ennum

Simple Explanation

With these, the common and special [forms of bhagavAn] are told.

vyAkyAnam (Commentary)

That is – in this manner, due to having these states of antharyAmi of other dhEvathAs and [direct] archAvathAram, as the target, karmam which is aimed at bhagavAn who is having common forms [i.e. dhEvathAs] is said to be sAdhAraNam (common) and kainkaryam which is aimed at bhagavAn who is having distinguished forms is said to be asAdhAraNam (special/distinguished).

adiyen sarathy ramanuja dasan

archived in https://srivaishnavagranthams.wordpress.com/

pramEyam (goal) – http://koyil.org
pramANam (scriptures) – http://granthams.koyil.org
pramAthA (preceptors) – http://acharyas.koyil.org
SrIvaishNava education/kids portal – http://pillai.koyil.org