<< Introduction<\/a><\/p>\n avathArikai (Introduction):<\/strong><\/p>\n In the first chUrNai, bhagavadh rAmAnuja<\/a> expresses his desire for paramapurushArtham (highest objective to be attained\u00a0through surrendering) which is kainkaryam to bhagavAn<\/a>\u00a0 SrIman\u00a0nArAyaNa<\/a>. There are several meanings for the word nArAyaNa – one who owns both nithya vibhUthi<\/em> (SrIvaikuNtam) and leelA vibhUthi<\/em> (materialistic realm); opposite of all faults; repository of all auspicious qualities and many more. Of these SrI rAmAnuja takes up the first, owning both vibhUthis<\/em>, in this chUrNai.<\/p>\n Let us first look at the chUrNai.<\/p>\n svAdhIna thrividha chEthnAchEthanasvarUpa sthithi pravruththi bhEdham,<\/em><\/em> sva<\/strong> – self Explanatory Notes:<\/strong><\/p>\n svAdhIna thrividha chEthnAchEthanasvarUpa sthithi pravruththi <\/strong>bhEdham<\/strong><\/p>\n sva<\/em> – self; adhIna<\/em> – control; thrividha<\/em> – three types; chEthana<\/em> – sentient entity<\/a>; achEthana<\/em> – insentient entity<\/a>; svarUpa<\/em> – basic nature; sthithi<\/em> – sustenance (that through which it sustains itself); pravruththi<\/em> – activity; bhEdham<\/em> – difference. A simplified meaning is that bhagavAn<\/a> controls the three types of chEthana<\/em><\/a> and three types of achEthana<\/em><\/a> entities, which are different in their basic nature, their sustenance and their activities. First let us look at bhadhdhAthmA<\/em>, among the chEthanas<\/em> (sentient entity). bhadhdhAthmA’<\/em>s svarUpam<\/em> is that his gyAna<\/em> (knowledge) is restrained. His sthithi<\/em> (sustenance) is experiencing the fruit of pApa<\/em> (sin) or puNya<\/em> (virtue), which is either sadness or happiness. His pravruththi<\/em>\u00a0(activity) is doing karma<\/em> (deed) which will end as either pApa<\/em> or puNya<\/em>. bhagavAn controls all the six\u00a0chEAthana<\/em> and achEthana<\/em> entities by being their antharAthmA<\/em> (in-dwelling AthmA). He controls their svarUpam, sthithi<\/em> and pravruththi<\/em>. This also implies the fact that bhagavAn is the soul (SarIri<\/em>) and we are all part of his physical body (SarIram<\/em>).<\/p>\n klESa karmAdhyaSEsha dhOshAsamsprushtam<\/strong><\/p>\n klESa<\/em> – suffering ; ![\"bhagavan\"](\"https:\/\/divyaprabandham.koyil.org\/wp-content\/uploads\/2015\/07\/bhagavan.jpg\")
<\/a><\/p>\n
\nklESa karmAdhyaSEsha dhOshAsamsprushtam,<\/em>
\n svAbhAvikAnavadhikAthiSaya gyAnabalaiSvarya vIrya<\/em>
\n Sakthi thEjas sauSeelya vAthsalya mArdhavArjava<\/em>
\n sauhArdha sAmya kAruNya mAdhurya gAmbhIryaudhArya<\/em>
\n chAthurya sthairya dhairya Saurya parAkrama sathyakAma<\/em>
\n sathyasankalpa kruthithva kruthagyAdhyasankhyEya<\/em>
\n kalyANa guNagaNougha mahArNavam, parabrahmabhUtham,<\/em>
\n purushOththamam, SrIranga SAyinam, asmath swAminam,<\/em>
\n prabudhdha nithya niyAmya nithya dhAsyaikarasAthma svabhAvOham,<\/em>
\nthadhEkAnubhava: thadhEkapriya:, paripUrNam<\/em>
\n bhagavantham viSadhathamAnubhavEna nirantharamanubhUya, thadhanubhava janitha –<\/em>
\nanavadhikAthiSaya prIthikAritha – aSEshavasthOchitha<\/em> –
\naSEsha SEshathaikarathirUpa nithya kinkarO bhavAni<\/em> II<\/p>\nWord-by-Word meaning<\/h3>\n
\nadhIna<\/em><\/strong> \u2013 control
\nthrividha<\/em><\/strong> \u2013 three types
\nchEthana<\/em><\/strong> \u2013 sentient entity<\/a>
\nachEthana<\/em><\/strong>\u00a0\u2013 insentient entity<\/a>
\nsvarUpa<\/em><\/strong> \u2013 basic nature
\nsthithi<\/em><\/strong> \u2013 sustenance (that through which it sustains itself)
\npravruththi<\/em><\/strong> \u2013 activity
\nbhEdham<\/em><\/strong>\u00a0\u2013 difference
\nklESa<\/em><\/strong> \u2013 suffering
\nkarma<\/em><\/strong> \u2013 past deeds
\nAdhi<\/em><\/strong> \u2013 starting with these
\naSEsha<\/em><\/strong> \u2013 without leaving anything
\ndOsha<\/em><\/strong> \u2013 fault
\nasamprushtam<\/em><\/strong>\u00a0\u2013 not touching
\nsvAbhAvika<\/em><\/strong> \u2013 of basic nature
\nanavadhika<\/em><\/strong> \u2013 without any limit
\nadhiSaya<\/em><\/strong> \u2013 wondrous, exalted
\ngyAna<\/em><\/strong> \u2013 knowledge
\nbala<\/em><\/strong> \u2013 strength
\naiSvarya<\/em><\/strong> \u2013 control
\nvIrya<\/em><\/strong> \u2013 valour
\nSakthi<\/em><\/strong> \u2013 energy
\nthEjas<\/em><\/strong>\u00a0\u2013 radiance
\nsauSeelya<\/strong>\u00a0\u2013 simplicity
\nvAthsalya<\/strong>\u00a0\u2013 treating the fault in followers as a virtue
\nmArdhava<\/strong>\u00a0\u2013 soft
\nArjava<\/strong>\u00a0\u2013 honesty
\nsauhArdha<\/strong>\u00a0\u2013 thinking good for all
\nsAmya<\/strong>\u00a0\u2013 equal to all and treating everyone equally
\nkAruNya<\/strong>\u00a0\u2013 without expecting anything for self, feeling sad for those who are in distress
\nmAdhurya\u00a0<\/strong>\u2013 graceful and charming in his\u00a0svarUpam<\/em>,\u00a0rUpam<\/em>,\u00a0guNa<\/em>\u00a0and vibhUthi
\ngAmbhIrya\u00a0<\/strong>\u2013 deep
\naudhArya\u00a0<\/strong>\u2013 Fulfilling the expectations of his followers
\nchAthurya\u00a0<\/strong>\u2013 Hiding the faults of his followers from pirAtti herself
\nsthairya <\/strong>– will not step back
\ndhairya<\/strong>\u00a0\u2013 daring
\nSaurya<\/strong>\u00a0\u2013 the feeling that one would get when, on piercing the enemy\u2019s\u00a0vyUha\u00a0(battle formation)
\nparAkrama – <\/strong>literally means courage\/valour\/enterprise\/heroism\/strength etc.
\nsathya<\/strong> \u2013 true
\nkAma<\/strong>\u00a0\u2013 desire
\nsathyasankalpa<\/strong>\u00a0\u2013 Whatever he vows, will happen
\nkruthithva<\/strong>\u00a0\u2013 When he gives something to his ASrithars and they get it, bhagavAn feels as if he himself has got it and feels happy
\nkruthagyathA<\/strong>\u00a0\u2013 to be thankful
\nAdhi<\/strong>\u00a0\u2013 similar such qualities
\nasankhyEya<\/strong> \u2013 countless
\nkalyANa<\/strong> \u2013 auspicious
\nguNa<\/strong> \u2013 qualities
\ngaNa<\/strong> \u2013 bundles of such qualities
\naugha<\/strong> \u2013 flood or wave
\nmahArNavam<\/strong>\u00a0\u2013 great ocean
\nparama<\/strong> \u2013 supreme
\nbrahmam<\/strong> \u2013 absolute
\nbhUtham<\/strong> \u2013 being (entity)
\npurushOththamam<\/strong>\u00a0\u2013 supreme among\u00a0purushas\u00a0(jIvAthmA, mukthAthmA, nithyAthmA).
\nSrIrangaSAyinam<\/strong> \u2013 comes to SrIrangam and lies on the bed of AdhiSEsha
\nasmathswAminam<\/strong>\u00a0\u2013 my\u00a0swAmy
\nprabhudhdha<\/strong> \u2013 high level of knowledge
\nnithya<\/strong> \u2013 for ever
\nniyAmya<\/strong> \u2013 controlled by bhagavAn
\ndhAsyaika<\/strong> \u2013 like a servant
\nrasa<\/strong> \u2013 being a servant is sweet too
\nAthma<\/strong> \u2013 soul
\nsvabhAva<\/strong> \u2013 basic nature
\naham<\/strong> \u2013 I
\nthath<\/strong> \u2013 that
\nEka<\/strong> \u2013 one
\nanubhava:<\/strong>\u00a0\u2013 experience
\nthadhEkapriya:\u2013<\/strong> making bhagavAn\u2019s experience as a matter for bhakthi (devotion).
\nparipUrNam<\/strong> \u2013 fully, completely
\nbhagavantham<\/strong> \u2013 to bhagavan
\nviSadhathama<\/strong> \u2013 very clearly
\nanubhavEna<\/strong> \u2013 that experience
\nnirantharam<\/strong> \u2013 without hurdles
\nanubhUya<\/strong>\u00a0\u2013 having experienced
\nthath<\/strong> \u2013 that
\nanubhava<\/strong> \u2013 experience
\njanitha<\/strong> \u2013 born out of
\nanavadhika<\/strong> \u2013 without limit
\nathiSaya<\/strong> \u2013 exalted
\nprIthikAritha<\/strong> \u2013 induced by love
\naSEsha<\/strong> \u2013 without leaving anything
\navastha<\/strong> \u2013 state
\nuchitha<\/strong> \u2013 appropriate
\naSEsha SEshathaika<\/strong> \u2013 carrying out service without leaving anything
\nrathi rUpa<\/strong> \u2013 full of desire or love
\nnithya kinkarO<\/strong>\u00a0bhava<\/strong> \u2013 make me a servitor forever
\n<\/em><\/p>\n
\nThe three types of chEthana<\/em> entity are bhadhdha, muktha<\/em> and nithya AthmAs –<\/em>\u00a0people still bound in this materialistic realm, people who were once in this world but who are now liberated and have reached SrIvaikuNtam, and people who are eternally in SrIvaikuNtam, without taking birth in materialistic realm due to past deeds, respectively.
\nThe three types of achEthana<\/em> entity are Sudhdha sathva<\/em> (pure goodness), miSra sathva<\/em> (mixture of sathva<\/em> or goodness, rajas<\/em> or passion and thamas<\/em> or ignorance) and kAla thathvam<\/em> (time).
\nFor these two major entities, chEthana and achEthana, we need to look at their svarUpam, sthithi and pravruththi. svarUpam is basic identity or basic nature; sthithi is sustenance (how it survives) and pravruththi is activity.<\/p>\n
\nFor mukthAthmA<\/em>, due to the causeless mercy of bhagavAn, losing the connection with physical body, which is the reason for cramping of knowledge, and being liberated, is its svarUpam<\/em>. His sthithi<\/em> is experiencing happiness by carrying out kainkaryam to bhagavAn. His pravruththi<\/em> is experiencing bhagavAn’s auspicious qualities as well as constantly praying to bhagavAn by singing sAma gAnam<\/em> (singing hymns from sAma vEdham<\/em>) and doing physical kainkaryam<\/em> too.
\nFor nithyAthmA<\/em>, the svarUpam<\/em> is not having any contact with samsAram<\/em> (materialistic realm). His sthithi<\/em> is experiencing happiness by carrying out endless, multifarious kainkaryam<\/em>. His pravruththi<\/em>\u00a0is having constant dharSan<\/em> (vision) of bhagavAn, constantly offering salutation to bhagavAn and constantly praying to him (saying nama:<\/em>\u00a0(adiyEn belongs to you) and singing sAma<\/em> gAnam).
\nNext we look at the svarUpa, sthithi and pravruththi for achEthana entities. The three major classifications of achAEthanas<\/em> are\u00a0sudhdha sathvam, miSra sathvam <\/em>and kAla thathvam.
\nmiSra sathvam<\/em>\u00a0(also known as prakruthi<\/em>, the priomordial matter) is composed of three entities, sathva, rajas<\/em> and thamas<\/em> (goodness, passion and ignorance respectively). It keeps changing constantly. This is its svarUpam<\/em>. \u00a0Its sthithi<\/em>\u00a0(sustenance) is to provide a body to jIvAthmA so that jIvAthmA can experience sadness or happiness when carrying out pApa<\/em> or puNya<\/em> activities based on its karma. Its pravruththi<\/em> (activity) is to hide the nature of (a) jIvAthmA itself (b) bhagavAn (c) goal (reaching bhagavAn and carrying out kainkaryam<\/em>) (d) path to reach bhagavAn (could be karma yOgam<\/em>, gyAna yOgam<\/em>, bhakthi yOgam<\/em> or SaraNAgathi<\/em>) and (e) relationship\u00a0between jIvAthmA and bhagavAn (there are 9 different types of relationship between bhagavAn and jIvAthmA such as father-child, protector-protected, master-servitor, husband-wife etc). Not only does it hide all the good things, but it also highlights the enemy to reach bhagavAn so that jIvAthmA can enjoy all the forbidden activities and forget all about bhagavAn!
\nsudhdha sathvam<\/em> (pure goodness), composed of five upanishaths, is devoid of rajas<\/em> (passion) and thamas<\/em> (ignorance\/laziness). All the achEthana entities in SrIvaikuNtam are composed of\u00a0sudhdha sathvam<\/em>. Its svarUpam<\/em> (basic nature) is that its rUpam (physical form) is constant (unlike achEthana<\/em> entities in our world which keep changing form constantly). Its sthithi<\/em> (sustenance) is (a) to be a tool for mukthAthmAs and nithyAthmAs to carry out kainkaryam (such as flower, garland, sandal paste, thiruvArAdhana vessel etc), (b) to be the physical form for bhagavAn when he descends to thiruppARkadal (kshIrAbdhi<\/em>) or takes avathAram<\/em> (incarnation) in leelA vibhUthi<\/em>\u00a0such as masthsya, kUrma, rAma, krishNa et al. Its pravruththi<\/em> (activity) is to enlighten at all places it is present in, to induce kainkaryam among those present near it.
\nkAla thathvam (also called as sathva SUnyam<\/em>) is different from prakruthi<\/em> (primordial matter). Its svarUpam <\/em>(basic nature)\u00a0is that it does not change. In other words it can not be converted to anything else. It is composed of measures such a nimisham, kAshtA, nAzhigai, muhUrtham<\/em>\u00a0etc (these are measures of time such as second, minute, hour that we are familiar with). Its sthithi<\/em> (sustenance) is controlling prAkrutha<\/em>\u00a0(achith) entities and jIvAthmAs. Their activities are determined by kAla thathvam. Its pravruththi\u00a0<\/em>(activity) is to be a factor for beginning and ending of all achEthana<\/em> entities (for example, when will milk change into curd once it is set, or when will a jIvAthmA be born or when the jIvAthmA will leave the physical body taken).<\/p>\n