Tatvams villakkam-Shri.U.V.Thirupullaani Sundarajan Swami’s summary..

Shri.U.V.Thirupullaani Sundarajan Swami’s summary..

Every jIvAtmA needs to acquire knowledge about tatvatrayam – cit, acit and Isvaran.

  • cit – sentient, one which has knowledge and is made of knowledge also.
  • acit – non-sentient, one which does not have any knowledge
  • Isvaran – superme lord, one who owns both cit and acit and has both as his body

Let us first see the differences between cit and acit. This in relation to our own self is understanding the difference between AtMA and dEham. Even Krsna in bhagavad gItA starts with removing the misconception of arjunA about his own self. As ThirupullAni swAmy explained, to understand this, we do not need anything but pratyaksha pramAnam (what could be understood by our senses – eyes, ears, nose, skin, etc). This is so simple that we do not even need sAstrAs to explain this.

No. AtmA (Cit) dEham (Acit)
1 nAn – What is indicated by the “I” word Idhu – what is indicated by the “this/it” words
2 udayavan – the one who owns udaimai porul – the one which is owned
3 aribavan – the one who knows ariyappadum porul – the one which is known
4 Ekam – This (“I”) is singular anEkam – This (“this/it”) is plural, since “I” knows many things
5 avaiyava Rahitham – cannot be split in to parts avaiyava Sahitham – can be split in to parts, example, hand is made of skin, flesh, etc
6 svayam prahasam – the one which shows itself and others jadam (Gyanathuku vishayam) – which is shown by others
7 prathyak (Thanakku thotrumavan) – the one which knows itself, I know that I exist paraakh (Pirarkku thondruvadhu) – the one which is known by others only
8 eppOdhum anukUlan – always favourable moopu, NOi mudhaliyavai illaadha podhu anukUlan. Irrukkum pOdhu prathikUlan. – favourable when not affected by old age, disease, etc
9 bOktha – enjoyer bOkyam – enjoyed
10 swa tantran – independent para tantran – dependent
11 sEshi – Master sEsham – servant
12 karthaA – One who does karanam – One which is used in doing an activity
13 anutva parimAnam – state of being not splittable and not combinable madhyama parimAnam – state of being splittable and combinable

Once we understand the difference between AtmA and dEham, we can proceed to look at cit and Iswaran. To understand Iswaran we need the help of sAstrAs. All of the points below are discussed in various literature quite elaborately.

No. Iswaran (paramAtmA) AtmA (cit)
1 pitA (cause – kAranam) putran (effect – kAryam)
2 rakshakan – protector rakshyan – protected
3 seshi – Master seshan – Servant
4 bharthA – husband bhAryai – wife
5 jyEyan – object of knowledge jyAthA – one who knows
6 swAmi – owner swam – owned
7 AdhAran – sustainer AdhEyan – sustained
8 AtmA (vyAbhi) – one who is antaryAmi sarIram (vyApyan) – one who has the antaryAmi
9 bOktA – enjoyer bOkyam – enjoyed
10 swa tantran – independent paratantran – dependent
11 swAbhAvika ApahadhapApmA – naturally free from sins AnApahadhapApmA – naturally not free from sins
12 swAbhAvika vijaran – naturally free from aging sajaran – naturally not free from aging
13 swAbhAvika vimruthyuhu – naturally free from death samruthyuhu – naturally not free from death
14 swAbhAvika visOkan – naturally free from distress sasOkan – naturally not free from distress
15 swAbhAvika Vijighathsan – naturally free from hunger Sajighatsan – naturally not free from hunger
16 swAbhAvika abhipAsan – naturally free from thirst sabhipAsan – naturally not free from hunger
17 swAbhAvika satya KAman – naturally has the necessary things to fulfill his desires asatya kAman – naturally does not have the necessary things to fulfill his desires
18 swAbhAvika satya sankalpan – naturally able to generate things as he desires asatya sankalpan – naturally not able to generate things as he desires
19 anantan – limitless sAnthan – limited
20 jagat KAranan – cause for the whole creation kAryam – effect

Notes:

  • jIvAtmA when attaining liberation, acquires 8 qualities (apahadapApmA, vijara:, vimruthuyu:, visoka:, vijighatsa:, abhipAsa:, satya kama:, satya sankalpa:) by the grace of the emberumAn sriman nArayana.

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