Qs: Pillai Lokacharya's TatvaThrayam (Mini-Sribhashyam)

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sri: Dear Devotees, please accept adiyEn's humble pranams.

 

Sri V. Elayavalli Swamin's Question:

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"The differences in forms of nityodita and sAntodita are

beyond the scope of this work and are difficult to understand" .... 193

 

This is the first time I am coming across these two terms.

Where can I find more inforamtion about these two terms.

=============End Question=============================

To add to the Wonderful Ans. by TA Varadan Swamin.

 

Background:

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Pillai Lokacharya's TatvaThrayam deals with the three basic realities

in 3 chapters. This work is said to be Mini-Sribhashyam

(explaining to the ordinary people, who do not have mastery over the original

sources)

And the common people like us should get a chance to learn, with HIS grace.

As knowledge of these realities is needed to attain liberation.

 

Cit : The concious self, The Embodied souls, Atman, Chetana, Jiva etc)

Achit : Unconcious Matter

Ishvara: Supreme Being.

 

(193) comes in Chapter Isvara tattva: This chapter presents

=================================================

The characteristic nature of the Lord, qualities that adorn that nature,

Based on the qualities, HIS activities (creation, etc.,) ,

based on his activities HIS powers (which cause these activities),

based on these causes the distinguishing Images that arise.

 

In accordance with the characteristics of these images Lakshmi, Bhumi & Neela;

& His lordship over Lakshmi, Bhumi & Neela;

And the five modes of HIS presence like Para etc., (used for worship)

 

 

Answer: From Mamunigal's Commentary on Pillai Lokacharya's TatvaThrayam

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193: (In the descriptions of various forms of the LORD) the differrence

between Nityodita, Santodita etc., the four forms known as jagrat etc.,

the idols such as Kesava etc, 36 differrent kinds of vibhavas like

padmanabha etc., the spiritual incarnations like Upendra, Trivikrama,

Dadibhaktha, Hayagriva, Nara, Narayana, Hari Krishna, Matsya, Kurma, Varaha

etc.,

the differrences between their arms, weapons color, actions, places, etc., is

not given

here as it is most hidden and its is not easily understandable.

 

The difference between the Nityodita and Santodita etc.

- is as it is said in such passages as:

 

>From Nityadita was born Santodita Hari.

Visvak Sam.

 

The differrences of the vasudeva idol beginnning with para vasudeva who

experiences

the state of being eternally released and is called "Nityodita"; Vyuha

Vasudeva,

Who is produced from Para Vasudeva and is the cause of the Samkarsana Vyuha

and is also known by the name "Santodita".

 

There is no contradiction between the said above, That Vyuhas are three

and what he says here, with, the inclusion of vyuhavasudeva for

Abhiyuktar (Venkatanathar) has said:

 

The Sastras say that the vyuhas are 4 and 3. When there are 4 (forms) he says

only three, because there is no differrence of Guna worthy of scrutiny to the

form

of Vyuhavasudeva more than the para form. [ in Srimad Rahasyatrayasaram

1.5.7.3]

 

The four forms known as jagrat etc. means that he possesses the four forms known

as the walking state, dream state, deep sleep, and state of identity, which are

present

in every one of the four vyuha forms.

The purpose of different positions is this;

For the sake of fulfilling the desires of thoise who meditate,

which he grants by HIS mercy for his servants and for the release

of the souls in their respective positions, by assuming the respective

positions for the worship of souls under the influence of karma by pervading

the souls in the respective stages,

 

as it is said:

 

First is Vyuha, given by me; this is threefold,

listen: For the sake of favouring the servants He is estabilshed in

states such as dream etc. The distinctions in the states of the dream etc. is

for

quenching the desire of those who meditate and for the release of the gods from

their respective positions; the state of the dream etc., is for controlling the

souls

under the influence of karma, O commander.

This state is [assumed] by my will. I am to be worshipped. That is the

purpose of the different positions of great distinctions.

 

The first incarnation has been proclaimed by me.

Listen now, concerning the other three incarnations.

The states of dream and so on are favourable to the devotees but the differences

betweeen the stages of the sleep and so on is for the removeal of the stages of

sleep etc., for those who are meditating in order to be freed from the pain.,

These are also protection for those beings who are in the stages of sleep and so

on.

Oh great commander for the embodied beings who have karma as their nature,

I make myself to be worshipped by my own will;

 

This is the benefit to the differrence between the states.

Visvak Sam.

 

================End Answer ===================================

 

Refererences:

Mamunigals' commentary on Pillai Lokacarya's Tattvathryam Translated by Amaldass

S.J.

Translation by Awasthi BM and CK Dutta

Translation by Satyamurthi Ayyangar

 

 

azhwAr emberumAnAr JeeyAr thiruvadigalE saranam

 

adiyEn rAmAnuja dAsan

Mukundan Vangkipuram Pattangi

http://www.radioramanuja.com

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Sri:

SrimathE Ramanujaya Namaha:

Azhwar EmperumAnAr Jeeyar ThiruvadigalE Saranam

appan thiruvadigalE Saranam

 

Dear Sri Mukundan & Sri Varadan

 

Thanks for the explanations. I some how not very convinced with the

translation by Anand Amaladas. Can some one confirm if the

translation is close to the original? Iam told by Sri Srinivasn

Iyengar that, the sAntodita, should be chAntodita (as stated by Sri

Varadan), I guess the sandi splitting can give different meaning, if

not specified correctly.

 

ps: I have read a summary of swAmi Pillai LOkachar's Archirardi. Is

this the work that swmai is refering to as a secret and difficult to

understand in Tattvatrayam (193).

 

Adiyen

 

Venkatesh Elayavilli

http://www.srivaishnava.org