Introduction to rahasya granthams

Introduction to
rahasya granthams
Author: SrI sArathy thOthAthri

Published by Sri VaraVaraMuni Sambandhi Trust

(www.varavaramuni.com)

Book code: E-22-IRG-01-D Second Edition: 2021 June

Minimum Donation : ₹ 50

http://koyil.org [email protected]
 Introduction to rahasya granthams
Pronunciation guide

• A is used for “aa” sound – example: emperumAnAr,

rAmAnuja
• E is used for “yay” sound – example: EkAdhasi
• I is used for “ee” sound – example: ISvara. "ee" is
also used at times, when the word contains both "l"
and "I" as in the case of lIlA - it will be written as leelA
(to avoid confusion)
• O is used for “Oh” sound – example: Om
• U is used for “oo” sound – example: Urdhva pundram
• zh is used for very strong “l” sound – example:
AzhwAr
• L is used for strong “l” sound – example: muL (thorn)
• N is used for strong “n” sound – example: nArAyaNa
• R is used for strong "r" sound - example: puRappAdu
(procession); its also used for "tr" sound in thamizh
when there is double "R" - example: uRRAr (utRAr -
relative)
• d is used strong “d” sound – example: garuda
• dh is used for meek “d” sound – example: gOvindha
• t is used for strong “t” sound – example: ganta
• th is used for meek “t” sound – example: vratham
• b is used for meek “b” sound – example: budhdhi
• bh is used for strong “b” sound – example: bhakthi
• sa, sha, ksha are typed as it is – examples:
samskritham, shashti and kshamA
• S is used for strong “s” sound – example SEsha,
kESava
• : is used for ha sound in samskritham words –
examples: nama: to be said as namaha

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 Introduction to rahasya granthams

Our AzhwArs and AchAryas have showed us two great

treasures - archAvathAra emperumAns and granthams
(dhivya prabandham, sthOthrams, vyAkyAnams, rahasya
granthams etc). We strive to provide access to both -
emperumAn and granthams, and the
AzhwArs/AchAryas, through our website portal
(http://koyil.org). As part of this initiative, we are
presenting printed books for the benefit of everyone.
We request and encourage everyone to make use of this
opportunity and

• get these books for oneself and develop/refresh

one's own knowledge
• get these books in bulk and place them in their
AchArya's mutt/thirumALigai, so that the AchArya
can give a copy of these books to those who
become Sishyas. These books can be studied by
Sishyas and any doubts can be clarified by the
AchArya himself - thus leading to an enriching
relationship between AchArya and Sishya.
• share them with others as a compliment during
SrIvaishNava festivals, functions at home etc and
gift them to friends/relatives during functions and
important events at their homes
• think about many other creative ways of
sharing/spreading knowledge

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 Introduction to rahasya granthams
Reading the principles explained by our pUrvAchAryas in
simple language will make us gain knowledge about our
sampradhAyam and will also stimulate the taste for
progressing further such as learning the literature in
depth through upanyAsams, kAlakshEpams etc under
qualified scholars and engaging in various kainkaryams.

With the intent of spreading this divine knowledge far

and wide to reach all SrIvaishNavas and those who are
aspiring to become a SrIvaishNava, we only expect a
minimum donation that covers the cost to print the
books. Courier/postage charges will be extra.

Please send a mail to [email protected] or a message

to +91-8220151966, 9600595273 or 9445400573, if you
are interested in getting printed copies of these books.

We also have many e-books available with us in multiple

languages at http://koyil.org/index.php/e-books/ .

Full list of printed books available at

http://koyil.org/index.php/printed-books/ and can be
ordered from there.

Kindly download “kOyil” app from Google Play Store or Apple

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 Introduction to rahasya granthams

Basics of SrIvaishNavam
For SrIvaishNavas, the following points are very useful to
understand and practice in their lives on a day-to-day basis.

1. Respect SrIvaishNavas irrespective of their varNam, ASramam,

gyAnam, etc. Respect towards fellow bhAgavathas is bhagavAn’s first
expectation from his devotees.
2. Lead a simple life devoid of ego and possessiveness. Once we realize
the miniscule nature of the AthmA (self) and the grandeur nature
of bhagavAn, we can never think great about ourselves.
3. Regular interaction with one’s own AchArya is a very important
aspect. It is important and mandated for the Sishya to help his
AchArya in physical, financial needs as much as possible.
4. Perform nithya karmAnushtAnams such as snAnam, Urdhva puNdra
dhAraNam, sandhyAvandhanam etc., according to one’s own varNam
and ASramam. Through performance of such ordained activities, one
develops internal and external purity which will lead to sustenance
and nurturing of true knowledge.
5. Always wear thirumaN and SrIchUrNam (thilak) - this is our primary
identity of our servitorship towards bhagavAn. It is most important
to wear it boldly at all circumstances and never feel ashamed of it.
6. Wear traditional clothes panchakachcham, madisAr etc., as per one’s
gender, varNam, ASramam. There is nothing to feel shy about being
who we are and what our culture is – especially coming in the great
lineage of AchAryas.
7. Always engage in worshiping SrIman
nArAyaNan, AzhwArs and AchAryas. On the contrary avoid
worshiping dhEvathAntharams (dhEvi dhEvathAs - dhEvathAs such as
rudhra parivAr, indhra, varuNa, agni, navagrahams, etc). This is one

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 Introduction to rahasya granthams
of the most important principles highlighted by our pUrvAchAryas.
One of the main relationships between bhagavAn and jIvAthmA is
bharthru-bhAryA (husband-wife) relationship. Since all jIvAthmAs are
feminine in nature and bhagavAn is the singular masculine entity, all
jIvAthmAs have this common relationship with bhagavAn. So, it is
imperative for one to manifest faithfulness towards bhagavAn at all
times and avoid any relationships with dhEvathAntharams.
8. thiruvArAdhanam at home is an important aspect in a SrIvaishNava's
daily routine. emperumAn has mercifully descended into our own
homes to accept our worship. It is a great insult to ignore him and
will be very detrimental for ones own spiritual progress to ignore
perumAL at home. Even while we are travelling, it is best to carry the
thiruvArAdhana perumAL also with us. If that is not possible, at least
adequate arrangements should be made to ensure proper
thiruvArAdhanam for him either at our own home by SrIvaishNavas
or by placing him in other SrIvaishNavas' homes. It is completely
disrespectful to leave him locked in the home without daily
thiruvArAdhanam. There is a detailed discussion on
thiruvArAdhanam at
http://ponnadi.blogspot.in/2012/07/srivaishnava-
thiruvaaraadhanam.html.
9. Always consume those food materials that are allowed in SAsthram
based on one’s own varNam and ASramam. Such food stuff should
first be offered to emperumAn, AzhwArs and AchAryas and then only
be consumed. We should never consume such foods that are not
offered to emperumAn. There is a detailed discussion on AhAra
niyamam at http://ponnadi.blogspot.in/2012/07/srivaishnava-
aahaara-
niyamam_28.html andhttp://ponnadi.blogspot.in/2012/08/srivaishn
ava-ahara-niyamam-q-a.html.
10. Seek out the association of SrIvaishNavas. It is important to engage
with meaningful spiritual conversations that will uplift us and help us
in our spiritual progress.
11. dhivya dhEsams, AzhwAr/AchArya avathAra sthalams and abhimAna
sthalams are important parts of our life. One should lead a life of
service in dhivya dhEsams and so on. If the circumstances are not
right presently to be engaged in such service, try to visit such holy
places frequently and also plan for such setup in the future.
12. dhivya prabandham is the most important aspect for SrIvaishNavas.
Learning the pAsurams, understanding the meanings of the same
(according to pUrvAchAryas' explanations) and putting those
principles in to practice are the 3 most important aspects which

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 Introduction to rahasya granthams
define a SrIvaishNava. dhivya prabandham develops detachment
towards worldly matters and attachment towards bhagavAn and
bhAgvathAs.
13. The lives of our pUrvAchAryas are by themselves the greatest source
of learning and inspiration for us. They have demonstrated utmost
dignity and compassion towards all beings and all the
situations/dilemmas that we come across today are addressed
clearly in their lives.
14. Study of pUrvAchArya literature is most important. One should
allocate some time on a daily basis to plunge into the greatest
available treasure, i.e., pUrvAchArya literature in the form of
vEdhAntham, dhivya prabandham, sthOthra granthams,
vyAkyAnams, historical depictions, etc. There is plenty of such
information available in our websites
(http://koyil.org/index.php/portal/) for reading.
15. Listening to kAlakshEpams (lectures of commentaries with source
text) under scholars is most important to get thorough
understanding of the essential principles. Nowadays, there are many
lectures available in CDs and websites. For those who cannot attend
these lectures personally, they can make use of such resources that
are available. Even while listening from home, one should try to be in
proper attire and listen to these lectures with attention as it would
be done in physical presence.
16. Engage in some meaningful kainkaryam. SAsthram says “servitorship
becomes devoid when there is no service” – as a servitor of SrIman
nArAyaNan, AzhwArs and AchAryas, one should always engage in
some service. It can be physical, monetary, intellectual etc. There are
so many ways to engage in service. There is also so much demand for
those who are interested in kainkaryam. One should always commit
to some service which is recurring and fulfill that too. This way, there
is constant engagement with bhagavAn and bhAgavathas.
17. Help fellow bhAgavathas and others in acquiring this most wonderful
knowledge about bhagavAn, AzhwArs and AchAryas. Constant
engagement in sharing such knowledge is mutually beneficial and
enjoyable for both the speaker and listener. Our pUrvAchAryas have
set a wonderful precedent by sharing many divine literature for the
sole purpose of uplifting everyone through true knowledge. It is the
duty of all of us to also study them carefully under proper guidance
and then share the same with our family, relatives, friends and all
those who desire for such knowledge.
18. Finally, one should constantly long for the eternal blissful life in
parama padham which is fully fitting for the true nature of the soul. A

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 Introduction to rahasya granthams
real SrIvaishNava would never fear death for that which leads to the
eternal service to bhagavAn in the most magnificient SrIvaikuNtam.
Our AzhwArs and AchAryas always served bhagavAn and
bhAgavathas when present here and desired to continue the same
after reaching parama padham also.

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 Introduction to rahasya granthams

Preface

In SrIvaishNava sampradhAyam, we greatly celebrate three aspects

namely pramANam, pramEyam and pramAtha. Among these,
pramANam gives us true knowledge. pramEyam is what is
known/understood through that knowledge. pramAthA is the one
who reveals us the pramEyam using the pramANam.

Though pramANam is broadly classified into three - prathyaksham

(what is observed through sense perception), anumAnam
(analysing and learning through previously familiar concepts) and
Sabdham (SAsthram/scriptures), Sabdham is considered as the
primary source by the followers of vEdham. SAsthram explains
service to bhagavAn as the pramEyam. AzhwArs and AchAryas are
the trustworthy pramAthAs for us.

emperumAn, the lord of SrI mahAlakshmi, to uplift the souls,

reveals vEdham which is the best among pramANams, during every

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 Introduction to rahasya granthams
srushti (creation) to brahmA. brahmA spreads vEdham and those
which explain vEdham such as smruthi, ithihAsam and purANams
with the help of many sages. Still, since vEdham etc are huge and
the essence is buried in it like precious gems in an ocean, it is
difficult to comprehend for laymen.

Considering this, emperumAn selected a souls who were bound in

samsAram (material realm), bestowed them blemishless
knowledge and devotion, made them AzhwArs and made them
bless us with aruLichcheyal (dhivya prabandham) in simple
thamizh language containing the essence of vEdham.

After the times of AzhwArs, pUrvAchAryas starting with

nAthamunigaL orally taught the divine meanings of dhivya
prabandham. emperumAnAr, out of great mercy, initiated the
tradition of writing commentaries to dhivya prabandham etc.
After emperumAnAr's times, during nampiLLai's times, the
commentaries grew quite a bit.

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 Introduction to rahasya granthams

In vEdham, vEdhAntham and dhivya prabandham, there are many

aspects related to rahasya thrayam are present. rahasya thrayam
means thirumanthram, dhvayam, charama SlOkam which are
learned from AchArya while undergoing pancha samskAram. After
undergoing samASrayaNam from AchArya, it is the duty of the
Sishya to learn the meanings of rahasya thraya and live according
to it. Since SAsthram declares "gyAnAn mOksham", for
mumukshus who are desirous of attaining mOksham (liberation),
knowledge about rahasya thrayam is essentiatl.

Great AchAryas like periyavAchchAn piLLai, piLLai lOkAchAryar,

azhagiya maNavALap perumAL nAyanAr, vEdhAnthAchAryar have
all blessed us with rahasya granthams.Out of those granthams, the
most important rahasya granthams blessed by the most merciful
piLLai lOkAchAryar and nAyaNar were mercifully elaborated by
maNavALa mAmunigaL who is known as viSadhavAk SikAmaNi.
These were constantly heard and practiced as kAlakshEpa
granthams by our elders.

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 Introduction to rahasya granthams

piLLai lOkAchAryar - maNavALa mAmunigaL

We can learn about the details of these rahasya granthams namely

mumukshuppadi, thathva thrayam, SrIvachana bhUshaNam and
AchArya hrudhayam, with the help of the introduction to the
commentaries given by mAmunigaL for each of these granthams.

Further, we can also enjoy artha panchakam which is an important

prabandham blessed by piLLai lOkAchAryar, in simple language.

adiyen sarathy ramanuja dasan

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 Introduction to rahasya granthams
Topic of Contents
1. piLLai lOkAchAryar – mumukshuppadi 14
2. piLLai lOkAchAryar - thathva thrayam 25
3. piLLai lOkAchAryar - SrI vachana bhUshaNam – thanians 32
4. piLLai lOkAchAryar - SrI vachana bhUshaNam – 1 47
5. piLLai lOkAchAryar - SrI vachana bhUshaNam – 2 54
6. piLLai lOkAchAryar - SrI vachana bhUshaNam – 3 60
7. nAyanAr - AchArya hrudhayam 68
8. piLLai lOkAchAryar - artha panchakam 71

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 Introduction to rahasya granthams

1. piLLai lOkAchAryar -
mumukshuppadi
We shall now get a glimpse of our most merciful piLLai
lOkAchAryar and his divine work mumukshuppadi through
the most beautiful vyAkyAna avathArikai (introduction to
commentary) of maNavALa mAmunigaL for this master piece.

The most merciful AchAryas - nammAzhwAr, emperumAnAr,

piLLai lOkAchAryar, maNavALa mAmunigaL

piLLai lOkAchAryar mainly compiled 18 rahasya granthams

(confidential matters). Of these 18 granthams,
mumukshuppadi, thathva thrayam and SrIvachana
bhUshaNam are considered as kAlakshEpa granthams.
kAlakshEpa grantham is that which is to be studied under an
AchArya in a word-by-word manner with the help of the
commentaries and further explanations.

A quick/brief understanding of these 3 granthams:

• mumukshuppadi is the most precise documentation of the

three rahasyams namely thirumanthram (Om namO
nArAyaNAya), dhvayam (SrIman nArAyaNa charaNau
sharaNam prapadhyE; SrImathE nArAyaNAya nama:) and
charama SlOkam (sarvadharmAn parithyajya mAmEka

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 Introduction to rahasya granthams
sharaNam vraja; aham thvA sarvapAbEpyO mOkshayishyAmi
mA sucha:).

• thathva thrayam is also known as kutti bhAshyam (meaning a

miniature SrIbhAshyam) as it contains the essence of the
principles that is explained in emperumAnAr's SrI bhAshyam
(which is a commentary for vEdha vyAsa's brahma sUthram).
This discusses the three fundamental principles namely chith
(jIvAthmAs), achith (matter) and Isvaran. A brief summary of
this grantham can be viewed at
http://ponnadi.blogspot.in/p/thathva-thrayam.html.

• SrIvachana bhUshaNam is the most comprehensive grantham

discussing the various important aspects of SrIvaishNavam
such as pirAtti's purushakArathvam (pirAtti's merciful nature in
helping jIvAthmAs approach emperumAn), bhagavAn's
upAyathvam (bhagavAn being the means to achieve him),
SrIvaishNava lakshaNam, glories of SrIvaishNavas and finally
AchArya abhimAnam (mercy of AchArya).

mAmunigaL has written detailed and expert commentaries

for these 3 granthams of piLLai lOkAchAryar which are most
in-depth and enjoyable for true seekers of divine knowledge.

With this background, let us now see the translation of

mumukshuppadi's introduction given by mAmunigaL.

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 Introduction to rahasya granthams
General introduction for mumukshuppadi

paramapadhanAthan surrounded by nithyasUris in

SrIvaikuNtam

sarvEswaran is the divine master of SrI mahAlakshmi, seated

in SrIvaikuNtam (which has endless pleasures), being enjoyed
by nithyas (eternally free souls) and mukthas (ones who were
relieved from samsAram) and who is enjoying endless
pleasures. Even being in such blissful situation, he looks at
the samsAris (bound souls) in samsAram (material world)
who too are eligible to live in paramapadham and enjoy
endless pleasures, yet they are living in the material world
like asath (the ones who do not understand brahmam are
merely considered as matter which has no intelligence at all)
without any knowledge about that opportunity. Feeling
greatly anguished, when these jIvAthmAs exist without any
senses and body during layam (dissolution) just like a bird
without any wings (who wont be able to do anything), he
begins his merciful efforts to facilitate their upliftment.

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 Introduction to rahasya granthams
• First, he blesses the jIvAthmAs with senses and bodies.
Without the senses and body, a jIvAthmA cannot function at
all. The first action of bhagavAn is to thus provide them with
the senses and body.
• Then to facilitate proper use of the senses and body, bhagavAn
presents provides vEdham and its detailed explanations via
smruthi, ithihAsam, purANam, etc. By studying sAsthram and
following the principles that are outlined in sAsthram, one can
reach bhagavAn in paramapadham. vEdham has essentially
certain important/unique qualities. They are:
o apaurushEyam - It is not authored by any individual.
Even bhagavAn is not the author of vEdham (as it is
eternal) - bhagavAn is the perfect knower of vEdham
and reveals it during every srushti (creation). srushti
(creation), sthithi (sustenance) and layam (dissolution)
also happen cyclically (since eternity).
o nithyam - it is eternal and always exist. As it is
apaurushEyam (not created by any one), it always
exists.
o nirdhOsham - blemishless - everything mentioned in
vEdham is perfect as it is apaurushEyam. dhOsham
arises due to something being created by individuals
who have bramam (error), vipralambham (deceit -
intention to cheat), pramAdham (negligence), ashakthi
(inability). (Note: While certain aspects may apply for
certain types of persons based on their own nature
(sathvam - goodness, rajas - passion, thamas -
ignorance), there is nothing faulty in vEdham).
o svatha: pramANam - its self-evident - no need to
establish vEdham using some other pramANam -
whatever mentioned in vEdham is valid on its own.
• Seeing that there are many rules and regulations to study and
follow sAsthram to develop ones own knowledge to be
uplifted ultimately is very difficult, bhagavAn himself mercifully
becomes an AchAryan (the first AchArya) and reveals the
essence of all sAsthram in the most crisp manner. Thus, he
himself reveals the most important rahasyams (confidential
matters) which explain the following principles:
o svarUpam - the nature of jIvAthmA and bhagavAn

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 Introduction to rahasya granthams
o upAyam - the means to reach bhagavAn
o purushArtham - ultimate goal of kainkaryam

Amongst these rahasyams, he reveals thirumanthram at SrI

bhadhrikAshram as nArAyaNa rishi to nara rishi (who is also
an amsam/incarnation) of bhagavAn.

He reveals dhvayam at SrI vishNulOkam to his dear consort

SrI mahAlakshmi.

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 Introduction to rahasya granthams
He reveals charama SlOkam at the battle field kurukshEthram
near the chariot as krishNan to arjunan.

It is because of bhagavAn taking up this role of AchAryan, we

remember him in the beginning of our guru paramparai as
the prathamAchAryan (first AchAryan) as said in
"lakshmInAtha samArambhAm" (beginning with the master
of SrI mahAlakshmi) thanian by kUrathAzhwAn.

Though these rahasyathrayam (3 confidential aspects) are

short in size, they have very deep meanings. The meanings of
the same must be properly heard from proper lineage of
AchAryas/learned scholars and only by such proper learning
one can be uplifted. This is why our pUrvAchAryas taught and
documented the rahasya thrayam with great focus. Coming
in the lineage of such great spiritual preceptors, piLLai
lOkAchAryar out of his great compassion, documents those
essential principles in this grantham (mumukshuppadi).

piLLai lOkAchAryar - SrI rangam

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 Introduction to rahasya granthams
Even before writing this, he himself has explained rahasya
thrayam in three different granthams named
yAdhruchchikappadi, sriya:pathippadi and parantha padi.
yAdhruchchikkappadi was too short and parantha padi was
too detailed. sriya:pathippadi though did not have both the
limitations (too short and too long), it was filled with
samskritham (vEdham) words/terminologies which are not
accessible for women and others. Wanting to write a
grantham which has none of these limitations, piLLai
lOkAchAryar mercifully compiled this grantham named
mumukshuppadi.

This is why, amongst all the prabhandhams (granthams), this

mumukshuppadi is the prime focus of everyone. Further,
some of the principles that were not explained in the
previous prabhandhams are also present in this grantham -
so this is glorified by all.

Introduction for dhvaya prakaraNam (the section explaining

dhvaya mahA manthram)

After explaining the first rahasyam that is thirumanthram,

piLLai lOkAchAryar mercifully explains the principles dhvaya
mahAmanthram which reveals the nature of upAyam
(means) and upEyam (goal) that are explained in the second
padham (nama:) and third padham (nArAyaNAya) of
thirumanthram respectively.

piLLai lOkAchAryar himself in his previous 3 prabhandhams,

explained thirumanthra, charama SlOkam and dhvayam. But
in this prabhandham, he is explaining dhvayam before
charama SlOkam - why so? Both sequence are shown by
pUrvAchAryas. Both periyavAchAn piLLai in his parantha
rahasyam and vAdhi kEsari azhagiya maNavALa jIyar in his

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 Introduction to rahasya granthams
rahasya thraya granthams have followed this sequence
(thirumanthram, dhvayam and charama SlOkam).

What is the principle behind the two different sequences?

There are two explanations:

• The three rahasyms are explained as manthra, vidhi and

anushtAna rahasyams. thirumanthram is manthram (that which is
used to meditate to realize ones true nature), charama SlOkam is
vidhi (order/instruction - since bhagavAn orders what to give up
and what to pursue) and dhvaya mahA manthram is for
anushtAnam (constant practice).
• thirumanthram is split into two - praNavam (OmkAram) and namO
nArAyaNAya (which is called manthra sEsham (remainder)). The
nama: padham which explains upAyam (means) and nArAyaNAya
padham which explains upEyam (goal) are explained in the two
sentences in dhvayam. Further, the two sentences in dhvaya mahA
manthram are explained by the two parts of charama SlOkam.

Thus, both sequence are acceptable. Since piLLai

lOkAchAryar explained in one sequence (thirumanthram,
charama SlOkam, dhvayam) in the first 3 prabhandhams,
with his desire to explain the other sequence
(thirumanthram, dhvayam, charama SlOkam), he is now
beginning to explain the essential meanings of dhvayam.

Introduction for charama slOka prakaraNam (the section

explaining charama SlOkam)

After explaining dhvayam, the madhyama (middle) rahasyam,

piLLai lOkAchAryar starts explaining charama SlOkam which
is

• the ultimate confidential knowledge

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 Introduction to rahasya granthams
• is the most important aspect of gIthOpanishadh which is the
essence/crux of mahAbhAratham which is hailed as panchama
vEdham
• expansion of dhvaya mahAmanthram
o The first sentence of dhvayam focusses on accepting
the lotus feet of SrIman nArAyaNan as the means for
upliftment. This acceptance is ordered by bhagavAn
himself in the first part of charama SlOkam. In the
same first part, he also explains two other important
principles:
▪ association with any other upAyam (karma,
gyAna, bhakthi yOgams, etc) must be firmly
given up
▪ accepting bhagavAn as means is only a natural
aspect of jIvAthma svarUpam and not the
means in itself (only bhagavAn is the upAyam,
our accepting is not upAyam).
o The second sentence of dhvayam focusses on doing
self-less kainkaryam purely for the joy of SrIman
nArAyaNan. To be engaged in eternal kainkaryam, one
must first be relieved from samsAram and bhagavAn
himself guarantees that all hurdles in his path towards
such eternal kainkaryam will be removed of him.

To understand the meanings of this charama SlOkam only,

emperumAnAr walked to thirukkOshtiyUr nambi's residence
at thirukkOshtiyUr from SrIrangam 18 times.

thirukkOshtiyUr nambi was more concerned about the deep

meanings of this charama SlOkam and not finding suitable
candidates who are eligible to know the most confidential
principle. To test SrI rAmAnuja's Asthikyam (faith and
dependence in sAsthram), nambi made him walk 18 times,
enforced him to take a vow that he will not reveal the
meanings to the unqualified and made him fast for one
month before finally revealing the most confidential
meanings of charama SlOkam.

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 Introduction to rahasya granthams
pUrvAchAryas before emperumAnAr did not reveal the
confidential meanings of charama SlOkam since there were
very few eligible candidates to know the meanings and the
meanings are so deep. The following are considered as the
qualification to be present in the eligible seekers and
practitioners of charama SlOkam:

• should be purely situated in sathva guNam only

• fully attached to bhagavAn
• fully detached from worldly pleasures
• fully abiding by pramANam (vEdham, etc)
• fully trusts the glories of bhagavAn as soon as hearing them
• top most Asthikan (faithful in sAsthram)

thirukkOshtiyUr nambi overwhlemed by the compassion of

SrI rAmAnuja, names him emperumAnAr

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 Introduction to rahasya granthams
But emperumAnAr observed the sufferings of samsAris
(bound souls) and being overwhelmed by mercy and
compassion, revealed the in-depth meanings of charama
SlOkam to eradicate their sufferings. Because of him
revealing the meanings of charama SlOkam, he becomes to
be called as "emperumAnAr" by thirukkOshtiyUr nambi.

While this was revealed by emperumAnAr and was further

explained by the pUrvAchAryas, piLLai lOkAchAryar, out of
his unlimited mercy wanting to uplift everyone, documented
the divine meanings in many prabhandhams. Unlike other
prabhandhams which are difficult to understand, in this
prabhandam, he has explained the principles in a very simple
manner so that even women and children (seekers)
understand these principles easily.

Thus ends the most magnificient introduction sections for

mumukshuppadi. We should truly appreciate the most
compassionate nature of piLLai lOkAchAryar in documenting
this most complicated/confidential principles in the simplest
possible way. mAmunigaL, being even more merciful,
explained these divine sUthrams (aphorisms) of
mumukshuppadi in the clearest possible way for everyone to
understand and apply it in our lives. It is most beneficial if
this grantham is heard under an AchArya to understand the
principles fully. Let us bow down at the lotus feet of these
great AchAryas and be blessed.

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 Introduction to rahasya granthams

2. piLLai lOkAchAryar - thathva

thrayam
We shall now get a glimpse of our most merciful piLLai
lOkAchAryar and his divine work thathva thrayam (tattva trayam)
through the most beautiful vyAkyAna avathArikai (introduction to
commentary) of maNavALa mAmunigaL for this master piece.

emperumAnAr, piLLai lOkAchAryar, mAmunigaL - thiruppavaLa

vaNNam

thathtva thrayam is glorified as kutti bhAshyam (miniature version

of SrI bhAshyam). emperumAnAr wrote detailed commentaries for
braham sUthram which became to be famously known as SrI
bhAshyam and emperumAnAr became to be famously known as
SrI bhAshyakArar. This is because, it contains all the essential
principles of our visishtAdhvaitha sidhAntham in the most
comprehensive way as outlined in SrI bhAshyam in easily
understandable sUthrams (aphorisms) in thamizh. This grantham
discusses the three fundamental principles namely chith
(jIvAthmAs), achith (matter) and Isvaran. A brief summary of this
grantham can be viewed at http://ponnadi.blogspot.in/p/thathva-
thrayam.html.

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 Introduction to rahasya granthams
With this background, let us now see the translation of thathva
thrayam's wonderful introduction given by mAmunigaL.

As mentioned in "anAdhi mAyayA suptha:", since time

immemorial, jIvAthmAs in this samsAram due to their connection
with matter which causes ignorance (darkness), their intelligence
being totally subdued, exist without understanding that jIvAthmA's
nature is different from matter (i.e., filled with knowledge and bliss
and fully exist for the pleasure of bhagavAn only).

Without the proper understanding,

• the jIvAthmA thinks "dhEvOham manushyOham" (I am a

dhEva, I am a human) and considers the insentient body as the
same as the self
• even if he understands that he is different from the body, as
said in "IsvarOham aham bhOgi" (I am the controller and I am
the enjoyer), he starts thinking that he is fully independent
• even if he understands that he is a servitor of bhagavAn, he
still engages in worldly pleasures instead of constantly
engaging in kainkaryam

As said in "yOnyathA santhamAnam ananyathA prathipathyadhE,

kim thEna na krutham pApam chOrENAthmAbahAriNA", jIvAthmA
misunderstands the true nature of the self and commits the
biggest of all sins (which is the cause of all other sins), i.e., stealing
jIvAthmA which is the property of bhagavAn (considering
bhagavAn's property as ones own) and engages in enjoying worldly
pleasures which are insignificant and temporary.

As said in "vichithrA dhEha sampaththir IsvarAya nivEdhithum,

pUrvamEva kruthA brahman hasthapAdhAdhi samyuthA", when
the jIvAthmA is in a subtle state (during layam) just like matter
(intelligence fully subdued) without any senses/body and not being

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 Introduction to rahasya granthams
able to engage in worldly enjoyment or efforts towards
emancipation, the most merciful sarvEsvaran, blesses the jIvAthmA
with senses/body to begin the process of approaching bhagavAn's
lotus feet.

nammAzhwAr enjoys the auspicious quality named vyUha

sauhArdham (Being the well-wisher of all jIvAthmAs) in SrI
ranganAthan

The jIvAthmA, instead of using the senses/body to approach

bhagavAn to be uplifted, as said by nammAzhwAr in thiruvAimozhi
3.2.1 "annAL nI thantha Akkaiyin vazhi uzhalvEn", goes by the
bodily/sensual pleasures, just like a person who was given a raft to
cross the river goes with the flow of the water and falls into ocean,
the same senses/body that were given to the jIvAthmA to be
uplifted from this samsAram were used to engage in samsAram
more and more. The jIvAthmA, since time immemorial, has
accepted many many births due to endless virtues/vices which was
caused by ignorance. In those births, he goes through most
miserable sufferings (thApa thrayam - 3 types of sufferings) and
without understanding the effects, he engages in karmA and goes

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 Introduction to rahasya granthams
through several stages such as garbha (being in the womb), janma
(taking birth), bhAlya (being a child who cannot take care of
himself), yauvana (youth which is fully focussed on sense
enjoyment), vArdhaka (old age), maraNa (death) and naraka (life in
hellish planets) and goes through endless sufferings. Seeing that
the jIvAthmA is suffering through endless miseries in this ocean of
samsAram (which is filled with troubles), the most merciful
bhagavAn, who is the well-wisher of everyone and who is
constantly making efforts to uplift the jIvAthmAs, sympathises for
the sufferings of jIvAthmAs as mentioned in "Evam samsruthi
cakrastthE brAmyamANE svakarmabhi: jIvE dhukkAkulE vishNO:
krupA kApi upajAyathE". Out of great compassion in his divine
heart, as mentioned in "jAyamAnam hi purusham yam pasyEn
madhusUdhana: sAthvikas sa thu vigyEyas sa vai mOkshArththa
chinthaka:", bhagavAn blesses jIvAthmA at the time of birth which
leads to inquiring on how to be uplifted from this samsAram. For a
mumukshu (one who desires mOksham), there is no possibility to
attain mOksham without the proper understanding of the true
knowledge.

One can learn the true knowledge in two ways: from sAsthram and
through upadhEsam (from preceptors).

• Learning from the sAsthram has the following limitations:

o As said in "sAsthra gyAnam bahu klEsam" - since
sAsthram is endless and there are many seemingly
contradictory statements, for a common man, it
will be difficult to easily study the sAsthram and
understand the purports. That is why this is
difficult to pursue.
o Even if one is prepared to undergo difficulties in
studying sAsthram, as said in "ananthabhAram
bahuvEdhithavyam alpachcha kAlO bhahavachcha
vignA:", there is so much to learn, but jIvAthmAs

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 Introduction to rahasya granthams
(bound souls) have limited intelligence and a
limited life span and there are so many hurdles
while trying to study sAsthram.
o Finally, even though women and shUdhras qualify
to be mumukshus (one who desires for
mOksham), they are not qualified to study
sAsthram.
• Learning from preceptors have none of the above
limitations (as they understand the essence and purport
of the sAsthram and transmit the same to the
disciples/students in very simple language).

Contemplating on this principles, the most merciful piLLai

lOkAchAryar who is an expert in all sAsthram and being focussed
on the upliftment of all jIvAthmAs, explains the true nature and
qualities of the three entities (chith, achith and Iswara) in the
easiest way to understand and in the most crisp manner. Note that
these principles are present in sAsthram but they are inaccessible
for every one easily - so out of his great compassion piLLai
lOkAchAryar compiled them in this prabhandham (thathva
thrayam).

The purpose of writing down these most complicated principles in

simple manner by previous AchAryas such as naduvil thiruvIdhi
piLLai bhattar, periyavAchAn piLLai, etc is also the same, i.e.,
presenting the true knowledge in simple manner for the
upliftment of all jIvAthmAs. A couple of questions arise here - Our
pUrvAchAryas are

• fully free from any ahankAram (ego)

• always thinking about the well-being of all jIvAthmAs
• never looking for any personal fame, glory, etc.

In that case why should many AchAryas write on the same topic?
Should they all not just accept the first grantham and just explain

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 Introduction to rahasya granthams
the principles with that? (Read on mAmunigaL's most beautiful
explanation for this)

• Even though AzhwArs were said to be EkagaNtar (one

neck with many faces - meaning they all talk about the
same principles), by seeing many AzhwArs talk about the
same principle, the principle becomes more trustworthy -
if many of (trustworthy) persons glorify a particular
object, the object becomes well established. Similarly,
AchAryas also being EkagaNtar explain the same
principles in various granthams so that even the least-
intelligent person will also look at several great
personalities write about the same principle and become
convinced about the validity of the same.
• Also, what is discussed briefly in one grantham will be
discussed in detailed in another grantham. So the
different granthams are complimentary to each other.

This same principle applies for the cases where the same AchArya
writing many granthams on the same principle. The principles are
well established and the different granthams compliment each
other.

piLLai lOkAchAryar, mAmunigaL - SrIperumbUthUr

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 Introduction to rahasya granthams

Thus ends the most magnificient introduction section for thathva

thrayam. This grantham is greatly glorified for presenting the most
complicated principles of our visishtAdhvaitha sidhAntham in the
simplest possible way. With mAmunigaL's beautiful and precise
commentary, this is a great treasure for us to cherish. It is most
beneficial if this grantham is heard under an AchArya to
understand the principles fully. Let us bow down at the lotus feet
of these great AchAryas and be blessed.

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 Introduction to rahasya granthams

3. piLLai lOkAchAryar - SrI vachana

bhUshaNam - thanians
We shall now get a glimpse of our most merciful piLLai
lOkAchAryar and his divine work SrI vachana bhUshaNam through
the most beautiful vyAkyAna avathArikai (introduction to
commentary) of maNavALa mAmunigaL for this master piece.
Before going into the avathArikai (introduction) of this grantham,
let us quickly see the glories of this most wonderful prabhandham
of piLLai lOkAchAryar through the thanians (invocatory verses).

This SrIvachana bhUshaNa dhivya sAsthram is the most important

literature and authority for our sath sampradhAyam principles.
mAmunigaL writes a beautiful prabhandham named upadhEsa
rathina mAlai mainly to reveal the glories of this most magnificent
work of piLLai lOkAchAryar.

• mAmunigaL starts the prabhandham with highlighting the

thirunakshathram (birth star - appearance) days and the
thiruvavathAra sthalams (birth places) of AzhwArs and
emperumAnAr.

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 Introduction to rahasya granthams
• He goes on to establish the special position of emperumAnAr
in our sampradhAyam and his great contributions for the firm
establishment of sath sampradhAyam and visishtAdhvaitha
sidhAntham.

• Subsequently, he highlights all the vyAkyAnams of

thiruvAimozhi and the glories of the vyAkyAnams and their
authors.
• He then highlights the manner in which nampiLLai's eedu
vyAkyAnam was preserved and taught through the AchArya
paramparai.

nampiLLai kAlakshEpa gOshti

• He then highlights the glories of piLLai lOkAchAryar and
SrIvachana bhUshaNa dhivya sAsthram.

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 Introduction to rahasya granthams

piLLai lOkAchAryar kAlakshEpa gOshti

• Subsequently, the essence of SrIvachana bhUshaNa dhivya
sAsthram is revealed in the most precise and beautiful manner
highlighting the importance of total dependence on ones own
AchArya.
• Finally, mAmunigaL highlights the importance of accepting the
words of pUrvAchAryas whole-heartedly and
preaching/practising the same without any adulteration.
• The result of following the pure instructions of pUrvAchAryas
is explained to bless us with the highest benefit - that is to
become the object of emperumAnAr's mercy and be uplifted.
• eRumbi appA adds a beautiful pAsuram in the end of upadhEsa
rathina mAlai - highlighting that whoever having the thiruvadi
sambandham of mAmunigaL, will be automatically and
dutifully touched by amAnavan (the deliverer to
paramapadham) and will cross the virajA river comfortably to
reach paramapadham.

mAmunigaL - SrIrangam

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 Introduction to rahasya granthams
So, from this, we can understand the whole purpose of upadhEsa
rathina mAlai is to highlight the principles explained in SrIvachana
bhUshaNam and to glorify the same.
Let us enjoy a few pAsurams from this divine work of mAmunigaL:

piLLai lOkAchAryar, mAmunigaL - SrIperumbUthUr

pAsuram - 53
anna pugazh mudumbai aNNal ulagAsiriyan
innaruLAl seydha kalai yAvaiyilum
unnil thigazh vasana bUdaNaththin sIrmai onRukkillai
pugazhalla ivvArththai mey ippOdhu
அன் ன புகழ் முடும் பை அண்ணல்
உலகாசிரியன்
இன் னருளால் செய் த கபல யாபையிலும்
உன் னில் திகழ் ைென பூடணத்தின் சீர்பம
ஒன் றுக்கில் பல
புகழல் ல இை் ைார்த்பத சமய் இை்பைாது
Simple translation: piLLai lOkAchAryar who is most famous and
who hails from a family which is from the town named mudumbai,
out of his great compassion, blessed us with many divine
granthams. Among all of those, the greatness of SrIvachana
bhUshaNa dhivya sAsthram is incomparable - this is not just plain
glorification but it is absolute truth.

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 Introduction to rahasya granthams
pAsuram - 54
munnam kuravOr mozhindha vasanangaL thannai
migak koNdu kaRROr tham uyirkku
minnaNiyAch sErach samaiththavarE
sIr vasana bUdaNam ennum pEr ikkalaikku ittAr pin

முன் னம் குரபைார் சமாழிந்த ைெனங் கள்

தன் பன
மிகக் சகாண்டு கற் பறார் தம் உயிர்க்கு
மின் னணியாெ் பெரெ் ெபமத்தைபர
சீர் ைென பூடணம் என் னும் பைர் இக்கபலக்கு
இட்டார் பின்
Simple translation: piLLai lOkAchAryar compiled this wonderful
literature which is made of the divine words of our pUrvAchAryas.
For the greatly learned scholars, this SrIvachana bhUshaNam is the
ornament which decorates their souls and is very dear to them.
piLLai lOkAchAryar himself named this beautiful grantham as
"SrIvachana bhUshaNam" which means an ornament that is filled
with the divine words of pUrvAchAryas.
pAsuram - 55
Ar vasana bUdaNaththin AzhporuL ellAm aRivAr
Aradhu sol nEril anuttippAr
Or oruvar uNdAgil aththanai kAN uLLamE
ellArkkum aNdAdhadhanRO adhu
ஆர் ைென பூடணத்தின் ஆழ் சைாருள் எல் லாம்
அறிைார்
ஆரது சொல் பநரில் அனுட்டிை்ைார்
ஓர் ஒருைர் உண்டாகில் அத்தபன காண்
உள் ளபம
எல் லார்க்கும் அண்டாததன் பறா அது

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 Introduction to rahasya granthams
Simple translation: Who understands the in-depth meanings of
SrIvachana bhUshaNa mahA sAsthram? Who can practically
apply those high principles? Even if there is one person who
can understand and follow this grantham - that is to be
appreciated greatly as this is not achievable by everyone.
piLLai lOkam jIyar, in his vyAkyAnam highlights that
mAmunigaL is one such person who fully understood this
glorious literature and absolutely lived by that.

pAsuram - 61
gyAnam anuttAnam ivai nanRAgavE udaiyanAna
guruvai adaindhakkAl mAnilaththIr
thEnAr kamalath thirumAmagaL kozhunan
thAnE vaikuntham tharum
ஞானம் அனுட்டானம் இபை நன் றாகபை
உபடயனான
குருபை அபடந்தக்கால் மானிலத்தீர்
பதனார் கமலத் திருமாமகள் சகாழுனன்
தாபன பைகுந்தம் தரும்

Simple translation: Once a person takes shelter of an AchArya

who is most knowledgable in the essential principles and who
truly follows such principles, Oh men of this world! SrIman
nArAyaNan who is the husband of SrI mahAlakshmi who is
seated on a beautiful lotus flower, will automatically benedict
us with the opportunity to serve him eternally in
paramapadham.

Before reciting/studying SrIvachana bhUshaNam, it is

customary to recite the following thanians (invocatory verses).
Let us see them briefly to understand our glorious preceptors
and their literary contributions for the upliftment of everyone.

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 Introduction to rahasya granthams
First SrIsailEsa dhayApAthram ... bhUtham sarascha thanians
are recited. After that the following thanians are recited.

lOkagurum gurubissaha pUrvai: kUra kulOththama dhAsam

udhAram
SrInagapathi abhirAma varEsau dhIprasayAna guruncha
bhajEham
(also recited as dhIprasayam varayOgi namIdE)
பலாககுரும் குருபிஸ்ஸஹ பூர்பை:
கூர குபலாத்தமதாஸம் உதாரம்
ஸ்ரீநகைதி அபிராம ைபரசஸௌ
தீை்ரெயாந குருஞ் ெ ைபேஹம்
(தீை் ரெயம் ைரபயாகி நமீபட)

Simple translation: Rendered by mAmunigaL. I worship our

pUrvAchAryas, piLLai lOkAchAryar, the most munificent kUra
kulOthama dhAsar, thirumalai AzhwAr (thiruvAimozhi piLLai),
azhagiya maNavALa perumAL piLLai (maternal grand father of
mAmunigaL) and thigazhakkidanthAn thirunAvIrudaiya pirAn
thAthar(mAmunigaL's father). Note: mAmunigaL's father
learns the sath sampradhAyam principles from his own father-
in-law kOttiyUr azhagiya maNavALa perumAL piLLai who is a
dear sishya of piLLai lOkAchAryar.

lOkAchAryAya guravE krushNapAdhasya sUnavE

samsAra bhOgi sandhashta jIva jIvAthavE nama:
பலாகாொர்யாய குரபை க்ருஷ்ணைாதஸ்ய
ஸூநபை
ஸம் ஸார பைாகி ஸந்தஷ்ட ஜீை ஜீைாதபை
நம:

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 Introduction to rahasya granthams
Simple translation: Rendered by eeyuNNi padhmanAbha
perumAL (son of eeyuNNi mAdhava perumAL who is a disciple
of nampiLLai). My obeisances belong to the AchArya named
piLLai lOkAchAryar who is the son of vadakku thiruvIdhi piLLai
and who is the life saving medicine for the bound souls that
are bitten by the snake of samsAram.

lOkAchArya krupApAthram kauNtinya kulabhUshaNam

samasthAthma guNAvAsam vandhE kUra kulOththamam
பலாகாொர்ய க்ருைாைாத்ரம் சகௌண்டின் ய
குலபூஷணம்
ஸமஸ்தாத்ம குணாைாஸம் ைந்பத கூர
குபலாத்தமம்

Simple translation: Rendered by thiruvAimozhi piLLai. I

worship kUra kulOthama dhAsar who is the target of piLLai
lOkAchAryar's mercy, who is the crest jewel of the kauntinya
clan and is the abode of all auspicious qualities.

nama: SrIsailanAthAya kunthInagara janmanE

prasAdhalabhdha parama prApya kainkarya sAlinE
நம: ஸ்ரீபெலநாதாய குந்தீநகர ேந்மபந
ை்ரஸாதலை்த ைரம ை்ராை்ய பகங் கர்ய
ொலிபந

Simple translation: Rendered by mAmunigaL. My obeisances

belong to SrIsaila nAtha (thirumalai AzhwAr - thiruvAimozhi
piLLai) who is radiantly shining with kainkaryaSrI (wealth of
servitude) that was blessed by nammAzhwAr and who was
born in the town named "kunthInagaram" (now named
konthagai).

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 Introduction to rahasya granthams
lOkAchArya padhAmbhOja rAjahamsAyithAntharam
gyAna vairAgyajaladhim vandhE saumya varam gurum
பலாகாொர்ய ைதாம் பைாே
ராேஹம் ஸாயிதாந்தரம்
ே் ஞான பைராக்யேலதிம் ைந்பத சஸௌம் ய
ைரம் குரும்

Simple translation: Rendered by mAmunigaL. I worship

azhagiya maNavALa perumAL piLLai (his maternal grand
father) who is attached to the lotus feet of piLLai lOkAchAryar
like a divine swan (that is attached to a lotus flower) and who
is an ocean of knowledge and detachment.

SrI jihvA vathadhIsadhAsam amalam asEsha sAsthravitham

sundharaguruvara karuNAkandhaLitha gyAnamandhiram
kalayE

ஸ்ரீ ஜிஹ்ைா ைததீெதாஸம் அமலம் அபெஷ

ொஸ்த்ரவிதம்
ஸுந்தரகுருைர கருணாகந்தளித
ே் ஞாநமந்திரம் கலபய

Simple translation: Rendered by mAmunigaL. I glorify

thigazhakkidanthAn thirunAvirudaiya pirAn whose intelligence
was groomed by the divine mercy of azhagiya maNavALa
perumAL piLLai, who is blemishless and an expert in all
sAsthrams.

Specific thanians for SrIvachana bhUshaNam

SrIvachana bhUshaNa dhivya sAsthram is explained as

containing 6 prakaraNams (sections) and 9 prakaraNams

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 Introduction to rahasya granthams
(sections). The following thanians explain the two different
classifications of this prabhandham.

purushakAra vaibhavam cha sAdhanasya gauravam

thadhadhikAri kruthyam asya sathgurUpa sEvanam
haridhayAm ahaithukIm gurOrupAyathAncha yO
vachanabhUshaNEvadhaj jagadhgurum thamAsrayE
புருஷகார பைைைம் ெ ஸாதநஸ்ய
சகௌரைம்
தததிகாரி க்ருத்யம் அஸ்ய ஸத்குரூை
பஸைநம்
ஹரிதயாம் அபஹதுகீம்
குபராருைாயதாஞ் ெ பயா
ைெனபூஷபணைதே் ேகத்குரும் தமாெ்ரபய

Simple translation: I take refuge of piLLai lOkAchAryar who

mercifully explained the following principles in SrIvachana
bhUshaNam.
1. the glories of pirAtti who performs purushkAram
(facilitating emperumAn's acceptance of jIvAthmA)
2. the greatness of siddhOpAyam - bhagavAn as the already
established upAyam
3. the attitude/behaviour of the adhikAris (qualified persons)
who accepted bhagavAn as upAyam
4. such persons attitude and servitude towards his AchArya
5. the glories of bhagavAn's causeless mercy
6. AchAryan being the ultimate upAyam

sAngAkila dhravida samskrutharUpa vEdha

sArArththa sangraha mahArasa vAkyajAtham
sarvagya lOka guru nirmitham Arya bhOgyam
vandhE sadhA vachanabhUshaNa dhivya sAsthram

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 Introduction to rahasya granthams
ஸாங் காகில த்ரவிட ஸம் ஸ்க்ருதரூை பைத
ஸாரார்த்த ஸங் க்ரஹ மஹாரஸ ைாக்யோதம்
ஸர்ைே் ஞ பலாக குரு நிர்மிதம் ஆர்ய பைாக்யம்
ைந்பத ஸதா ைெநபூஷண திை் ய ொஸ்த்ரம்

Simple translation: I constantly worship SrIvachana bhUshaNam

dhivya sAsthram which was compiled by the all-
knowing/omniscient piLLai lOkAchAryar, which is most pleasing for
the learned scholars, which reveals the essence of vEdham,
vEdhAntham, etc in a very crisp manner and has many groups of
beautiful phrases and sentences.

akuNtOthgaNta vaikuNtapriyANAm kaNtabhUshaNam

guruNAjagathAm uktham vyAptham vachana bhUshaNam

அகுண்படாத்கண்ட பைகுண்டை்ரியாணாம்
கண்டபூஷணம்
குருணாேகதாம் உக்தம் ை் யாை்தம் ைெந
பூஷணம்

Simple translation: SrIvachana bhUshaNa dhivya sAsthram which is

the beautiful ornament for the necks of the devotees who are
desirous in reaching SrIvaikuNtam (paramapadham) which is the
abode of endless pleasures and is known (spread) everywhere.
Such wonderful prabhandham was rendered by piLLai
lOkAchAryar.

pERu thaRuvikkumavaL than perumai (1) ARu (2) peRuvAn muRai (3)
avan kURu guruvaippanuval (4) koLvathilaiyAgiya kuLirntha
aruLthAn (5)
mARilpugazh naRguruvin vaNmai (5) yodelAm vachana
bhUdaNamathil

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 Introduction to rahasya granthams
thERida namakkaruL mudumbai iRaiyavan kazhalgaL
sErenmananE
பைறு தறுவிக்குமைள் தன் சைருபம (1) ஆறு (2)
சைறுைான் முபற (3)
அைன் கூறு குருபைை்ைனுைல் (4)
சகாள் ைதிபலயாகிய குளிர்ந்த அருள் தான் (5)
மாறில் புகழ் நற் குருவின் ைண்பம (5)
சயாசடலாம் ைென பூடணமதில்
பதறிட நமக்கருள் முடும் பை இபறயைன்
கழல் கள் பெசரன் மனபன

Simple translation: Oh dear heart! please take shelter of the lord of

mudumbai (piLLai lOkAchAryar) who revealed the most important
principles in the clearest manner for us to be uplifted in SrIvachana
bhUshaNam. The six principles that are explained in this
prabhandham are:
1. the glories of pirAtti who performs purushkAram
(facilitating emperumAn's acceptance of jIvAthmA)
2. the greatness of siddhOpAyam - bhagavAn as the already
established upAyam
3. the attitude/behaviour of the adhikAris (qualified persons)
who accepted bhagavAn as upAyam
4. such persons attitude and servitude towards his AchArya
5. the glories of bhagavAn's causeless mercy
6. AchAryan being the ultimate upAyam

thirumAmagaL than sIraruLERRamum (1) thirumAl thiruvadi

sErvazhi nanmaiyum (2)
avvazhi ozhinthana anaiththin punmaiyum (3) meyvazhiyUnRiya
mikkOr perumaiyum (4)
AraNam vallavar amaru nanneRiyaiyum (5) nAraNanRAL tharu
naRgurunIdhiyum (6)
sOthivAnaruL thUyamAguruvin pAdhamAmalar paNibavar

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 Introduction to rahasya granthams
thanmaiyum (7)
thIdhil vAnavar dhEvan uyirgaLai, EthuminRi edukkumpadiyaiyum (8)
manniyavinbhamum mAgathiyum guruvennu nilai peRum inporuL
thannaiyum
asaivalAthavEdhamadhanuL anaiththaiyum (9) vachanabhUdaNa
vazhiyAlaruLiya
maRaiyavar sikAmaNi vaNpugazh mudumbai iRaiyavan engOn
ulagAriyan
thEnmalarchchEvadi chinthacheybhavar mAnilaththu inbhamathu
eythi vAzhbhavarE

திருமாமகள் தன் சீரருபளற் றமும் (1) திருமால்

திருைடி பெர்ைழி நன் பமயும் (2)
அை் ைழி ஒழிந்தன அபனத்தின் புன் பமயும் (3)
சமய் ைழியூன் றிய மிக்பகார் சைருபமயும் (4)
ஆரணம் ைல் லைர் அமரு நன் சனறிபயயும் (5)
நாரணன் றாள் தரு நற் குருநீ தியும் (6)
பொதிைானருள் தூயமாகுருவின் ைாதமாமலர்
ைணிைைர் தன் பமயும் (7)
தீதில் ைானைர் பதைன் உயிர்கபள, ஏதுமின் றி
எடுக்கும் ைடிபயயும் (8)
மன் னியவின் ைமும் மாகதியும் குருசைன் னு
நிபல சைறும் இன் சைாருள் தன் பனயும்
அபெவிலாதபைதமதனுள் அபனத்பதயும் (9)
ைெனபூடண ைழியாலருளிய
மபறயைர் சிகாமணி ைண்புகழ் முடும் பை
இபறயைன் எங் பகான் உலகாரியன்
பதன் மலர்ெ்பெைடி சிந்பதசெய் ைைர்
மாநிலத்து இன் ைமது எய் தி ைாழ் ைைபர

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 Introduction to rahasya granthams

Simple translation: One who meditates the honey-like lotus feet of

my lord piLLai lOkAchAryar who is also the lord of mudumbai, who
is the crest jewel on the crowns of the experts of vEdham and who
narrates the most essential principles of sAsthram through
SrIvachana bhUshaNa dhivya sAsthram - such persons will enjoy
the greatest pleasure (of bhagavath/bhAgavatha anubhavam and
kainkaryam) in this world itself. piLLai lOkAchAryar mainly explains
the following nine principles in this prabhandham and more.
1. the glories of SrI mahAlakshmi who facilitates bhagavAn's
acceptance of jIvAthmA (just like a mother who will
constantly represent the children and speak for them
with the father)
2. the greatness of bhagvAn as the upAyam (means) to
reach him
3. the limitations of other paths such as karma, gyAna,
bhakthi yOgams, etc
4. the glories of the ones (prapannas) who accept bhagavAn
alone as upAyam
5. the behaviour and daily routine of such prapannas
6. the ideal qualities that are to be found in a true AchArya
and his behaviour
7. the ideal qualities that are to be found in a true sishya
8. the causeless mercy and efforts of bhagavAn (who is the
master of nithyasUris) to uplift the jIvAthmAs
9. the ultimate principle which explains that AchAryan is the
means and goal (charama parva nishtai)

lOkAchArya kruthE lOkahithE vachanbhUshaNE

thathvArththa dharsinO lOkE thannishtAscha sudhurlabhA:

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 Introduction to rahasya granthams
பலாகாொர்ய க்ருபத பலாகஹிபத
ைெனபூஷபண
தத்ைார்த்த தர்சிபனா பலாபக தந்நிஷ்டாெ்ெ
ஸுதுர்லைா:

Simple translation: It is very rare to find persons who truly

understand and practice the principles that are explained in
SrIvachana bhUshaNam which is purely written for the upliftment
of all jIvAthmAs.

jagadhAchArya rasithE SrImadhvachanabhUshaNE

thaththvagyAnAncha thannishtAm dhEhinAtha yathIthramE
ேகதாொர்ய ரசிபத ஸ்ரீமத்ைெநபூஷபண
தத்த்ைே் ஞாநாஞ் ெ தந்நிஷ்டாம் பதஹிநாத
யதீந்தர
் பம

Simple translation: oh yathirAja (SrI rAmAnuja)! Please bless me

that I understand the principles that are outlined in SrIvachana
bhUshaNa dhivya sAsthram by piLLai lOkAchAryar and follow the
same.
Thus ends the translation for the invocatory verses for SrIvachana
bhUshaNa dhivya sAsthram which fully brings out the glories of
piLLai lOkAchAryar and this wonderful prabhandham.

In the next article we will see the translation for the avathArikai
(introduction to vyAkyAnam) by mAmuigaL to this SrIvachana
bhUshaNa dhivya sAsthram.

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 Introduction to rahasya granthams

4. piLLai lOkAchAryar - SrI vachana

bhUshaNam - 1
We shall now get a glimpse of our most merciful piLLai
lOkAchAryar and his divine work SrI vachana bhUshaNam through
the most beautiful vyAkyAna avathArikai (introduction to
commentary) of maNavALa mAmunigaL for this master piece.

With this background, let us now see the translation of SrI vachana
bhUshaNam's wonderful introduction given by mAmunigaL.

thiruvEnkatamudaiyAn

thirumanthram is the essence of the whole of vEdham. The three

words in thirumanthram reveals the three principles (ananyArha
sEshathvam - being subservient to bhagavAn only, ananya
sharaNathvam - accepting bhagavAn as the only refuge, ananya
bhOgyathvam - accepting bhagavAn as the only enjoyable aspect
and is also explained as being an object of pleasure for bhagavAn
only). These 3 principles are common for all jIvAthmAs. As
mentioned in "yathra rshaya: prathama jAyE purANA:", even
though all jIvAthmAs have the necessary qualification to be in
paramapadham (which is fully pure) where every one's knowledge
is fully blossomed/expanded, where there is eternal bliss which is

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 Introduction to rahasya granthams
derived out of constant engagement in bhagavAn's names, forms,
qualities, etc., as said in "anAdhi mAyayA suptha:" (being covered
by ignorance since time immemorial) and "thila thailavath dhAru
vahnivath" (seemingly inseparable from matter like oil inside
sesame and fire inside wood), jIvAthmAs (bound souls) being
covered with the beginningless mAyA (which is controlled by
bhagavAn) that covers the knowledge and due to beginningless
ignorance which leads to accumulated and endless karmA (virtues
and vices) which leads to countless births in sura (heavenly), nara
(human), thiryak (animals) and sthAvara (plants). In every birth,
they go through many pitfalls such as dhEhAthmAbimAnam
(considering body as the self), svAthanthriyam (considering oneself
as independent), anya sEshathvam (serving any one other than
bhagavAn) and engage in efforts and results to fit such qualities.
Such jIvAthmAs, with the vow to leave emperumAn in whatever
possible manner, being greatly averse to bhagavAn who is the
ultimate master and the best goal and means for jIvAthmAs. As a
result, the jIvAthmA goes through the seven stages namely garbha
(being in the womb), janma (taking birth), bhAlya (being a child
who cannot take care of himself), yauvana (youth which is fully
focussed on sense enjoyment), vArdhaka (old age), maraNa
(death) and naraka (life in hellish planets) which lead to eternal
and endless sorrows. Among those suffering souls, for a few who
accepts the grace of bhagavAn which is given at the time of birth
which subdues the rajO (passion) and thamO (ignorance) guNams
(qualities) and sathvam (goodness) raises and the desire for
mOksham (eternal upliftment) develops.

• When one desires for mOksham, they have to understand

thathvam (the nature of jIvAthmA being subservient to
bhagavAn), hitham (the means) and purushArtham (goal) to
be uplifted.
• When trying to understand these 3 principles through
sAsthram (which is the primary source for this knowledge),
vEdham which is the chief among sAsthrams is pursued. But, as

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 Introduction to rahasya granthams
mentioned in "ananthA vai vEdhA:", vEdham is end less. And
to determine any principle from vEdham, one has to use
certain methods such as "sarva shAkA prathyaya nyAyam"
(determining the principle by going through various sections of
vEdham to ensure perfect understanding), etc. All these are
too difficult for people of limited intelligence.
• Considering understanding the true principles from vEdham is
too difficult, the next source is to go to the rishis (sages) such
as vyAsa, etc., who have mastered the vEdham out of their
own great efforts and compiled smrthi, ithihAsas and purANas.
But in these, only capable persons will be able to distinguish
between the essence and extraneous aspects.
• bhagavAn who most mercifully accepts the role of an
AchAryan and reveals the rahasya thrayam (thirumanthram,
dhvayam, charama SlOkam) for the upliftment of all
jIvAthmAs. But those are too short and great meanings that
are present in them are difficult to grasp for everyone.
• AzhwArs (paraAngusa, parakAla, etc) who were divinely
blessed with blemishless knowledge by bhagavAn himself out
of his causeless mercy, understood the essence of the whole
vEdham and revealed the same in the most precise manner
through dhivya prabhandhams which are hailed as dhrAvida
vEdham and its angam (part), upAngam (ancillary-part). Yet,
people with limited intelligence could not fully understand the
real purport of dhivya prabhandhams.

AzhwArs
• Seeing that even the ones who have taste for bhagavath
vishayam are missing out on the essence due to their limited
intelligence, AchAryas starting with nAthamunigaL who were

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 Introduction to rahasya granthams
divinely blessed by the causeless mercy of AzhwArs, who firmly
established the sath sampradhAyam, who were expert in all of
sAsthram and who were most compassionate, understood the
essence of vEdham, etc and explained the same in precise
manner so people of less intelligence can also understand the
same. They also documented the sath sampradhAyam
principles in various granthams.

AchArya paramparai

• Following in their foot steps, piLLai lOkAchAryar out of great

compassion towards the suffering souls who are missing out
on the wonderful opportunity to serve bhagavAn directly and
eternally, for the upliftment of such souls, compiled many
prabhandhams. These principles were transmitted through the
AchArya paramparai. pUrvAchAryas, seeing the most valuable
nature of the principles, taught this in a confidential manner to
sishyas. Seeing the most glorious nature of the principles, they
did not reveal them in public. But, piLLai lOkAchAryar,
observing the fate of the future generation who may miss out
on these valuable principles, out of his great compassion and
based on the desire/orders of bhagavAn himself through
svapnam (dream), reveals the most important principles
through this grantham named SrI vachana bhUshaNam.

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 Introduction to rahasya granthams
Previously, pEraruLALa perumAL (kAnchIpuram varadharAja
perumAL), out of his causeless mercy, specially blessed a
SrIvaishNava named nambi in the town named maNaRpAkkam. He
explained some of the essential aspects of the sath sampradhAyam
in the svapnam (dream) of maNaRpAkkathu nambi and then
instructs him "Now, you go and stay in between the two rivers
(SrIrangam which is situated in between cauvery and koLLidam), I
will reveal the same principles in full details". nambi, following
those instructions, arrive at SrIrangam, stays there worshipping
periya perumAL and without revealing his identity, just remains
there constantly meditating on the principles originally revealed by
pEraruLALan.

piLLai lOkAchAryar kAlakshEpa gOshti

Once when he was alone at kAttazhagiya singar temple (in

SrIrangam), piLLai lOkAchAryar arrives there along with his sishyas
by the divine will of bhagavAn. Since the temple is remotely
located with minimum disturbances, he starts explaining the
rahasyArthams (confidential matters) of our sath sampradhAyam
to his disciples. maNaRpAkkathu nambi who hears them (from a
place where the others cannot see him) and understands that they
resemble the same meanings that were revealed by pEraruLALa
perumAL, becomes ecstatic. He comes out from inside and falls at

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 Introduction to rahasya granthams
the lotus feet of piLLai lOkAchAryar and asks him "Are you him?"
and piLLai responds "Yes, what should be done?". nambi then
explains that pEraruLALa perumAL explained the same principles
first and directed him to SrIrangam to understand the same in
great detail. piLLai lOkAchArar feeling elated, accepts nambi (as a
sishya) and nambi starts serving him and learning the principles in
detail from him. Once emperumAn appears in the dream of nambi
and instructs him to request piLLai lOkAchAryar to document these
wonderful and most important principles in a prabhandham so
that it is not forgotten over time. nambi goes to piLLai lOkAchAryar
and reveals the desire of emperumAn and piLLai lOkAchAryar says
"If that is his desire, I will do that" and compiled SrI vachana
bhUshaNam - this incident is well known and well established.

Just like an ornament that has many rathnams (gems) is named

rathna bhUshaNam, since this prabhandham is filled with the
words/phrases of our pUrvAchArayas and brings about great
radiance of knowledge to the ones who meditate on this
prabhandham, it is named SrI vachana bhUshaNam.

piLLai lOkAchAryar, mAmunigaL - SrIperumbUthUr

Thus ends the first part of most magnificient introduction section

for SrI vachana bhUshaNam. This grantham is greatly glorified for
presenting the most important principles of our sath

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 Introduction to rahasya granthams
sampradhAyam in the simplest possible way. With mAmunigaL's
beautiful and precise commentary, this is a great treasure for us to
cherish. It is most beneficial if this grantham is heard under an
AchArya to understand the principles fully. Let us bow down at the
lotus feet of these great AchAryas and be blessed.

In the subsequent articles we will see the continuation of this most

wonderful introduction of mAmunigaL for SrI vachana
bhUshaNam.

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 Introduction to rahasya granthams

5. piLLai lOkAchAryar - SrI vachana

bhUshaNam - 2
We shall now get a glimpse of our most merciful piLLai
lOkAchAryar and his divine work SrI vachana bhUshaNam through
the most beautiful vyAkyAna avathArikai (introduction to
commentary) of maNavALa mAmunigaL for this master piece.
Let us continue with the second part of the avathArikai
(introduction). In this section of the introduction, mAmunigaL
explains the two types of classifications (6 sections and 9 sections)
for this prabhandham.

piLLai lOkAchAryar, mAmunigaL - SrIperumbUthUr

First, let us see how this prabhandham is classified in to six

sections:
In this prabhandham, starting from (sUthram 1) "vEdhArtham
aRuthiyiduvathu" (பைதார்த்தம் அறுதியிடுைது) upto
(sUthram 4) "aththAlE athu muRpattathu" (அத்தாபல அது
முற் ைட்டது), the authencity of the pramANam (source of
knowledge) is established. Thus, this section is the introduction for
the prabhandham.

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 Introduction to rahasya granthams
From (sUthram 5) "ithihAsa srEshtam" (இதிஹாஸ
ெ்பரஷ்டம் ) upto (sUthram 22) "prapathi upadhEsam
paNNiRRum ivaLukkAga" (ை் ரைத்தி உைபதெம்
ைண்ணிற் றும் இைளுக்காக), purushakAra vaibhavam
and upAya vaibhavam are discussed. pirAtti's role is explained as
purushakAram (advocacy/recommendation)- seeing the jIvAthmAs
who are filled with defects, she constantly highlights to bhagavAn
that his nature is to be merciful and uplift the ones who are
surrendered unto him. This section also discusses bhagavAn as the
upAyam (means) who is so merciful and this mercy of him is even
more glorious than purushakAram.

From (sUthram 23) "prapathikku" (ை் ரைத்திக்கு) upto

(sUthram 79) "EkAnthI vyapathEshtavya:" (ஏகாந்தீ
ை் யைபதஷ்டை் ய:), the nature of prapathi is discussed in a
detailed manner. prapathi is the act of accepting bhagavAn as the
upAyam. The following aspects are discussed:
• For this act of accepting bhagavAn as upAyam, there is no
restriction based on place, time, method, qualification of the
one performing prapathi and the result.
• the object of prapathi (to whom we surrender/approach) must
be capable
• the three classifications of the persons who perform prapathi
• the limitations of accepting prapathi as the means (bhagavAn
is the means - prapathi is simply an act that fits the nature of
jIvAthmA)
• collective explanation of prapathi's nature and ancillary
aspects.
Thus, this section establishes that bhagavAn is the upAyam and his
glories. In this, upto (sUthram 70) "prApthikku ugappAnum avanE"
(ை் ராை் திக்கு உகை்ைானும் அைபன) is the crux of the
matter. 71-79 are supplementary.

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 Introduction to rahasya granthams

From (sUthram 80) "upAyathukku" (உைாயத்துக்கு) upto

(sUthram 307) "upEya virOdhigaLAyirukkum" (உபைய
விபராதிகளாயிருக்கும் ), the code of conduct/behaviour
of a prapanna is explained. This section discusses the following
aspects:
• the mandatory qualities of the jIvAthmA who accepts
bhagavAn as upAyam (means) and upEyam (goal)
• the need to give up attachment towards other upAyams and
• general do's and dont's for such persons

From (sUthram 308) "thAn hithOpadhEsam paNNumpOthu"

(தான் ஹிபதாைபதெம் ைண்ணும் பைாது) upto
(sUthram 365) "ugappum upakAra smruthiyum nadakka vENum"
(உகை் பும் உைகார ஸ்ம் ருதியும் நடக்க பைணும் ),
sishya lakshaNam (the attitude of a disciple towards his AchArya) is
explained in detail. This section discusses the following aspects:
• the nature of sidhOpAya nishtar (one who fully depends on
bhagavAn who is the established means)
• the nature of a true AchArya
• the nature of a true sishya and his total dependence on
AchArya
• the interactions between AchArya and sishya
• the sishya's gratitude towards AchArya who helped him to be
uplifted.

From (sUthram 366) "svadhOshAnusandhAnam bhaya hEthu"

(ஸ்ைபதாஷாநுஸந்தாநம் ைய பஹது) upto
(sUthram 406) "nivarthaka gyAnam abhaya hEthu" (நிைர்த்தக
ே் ஞானம் அைய பஹது), bhagavAn's nirhEthuka krupai
(causeless mercy) is explained. It is because of this causeless mercy
of bhagavAn, one progresses to various stages - adhvEsham (not
being unfavourable) to ultimate goal of performing eternal

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 Introduction to rahasya granthams
kainkaryam. It is established that one gets relieved of their sorrows
by seeing the causeless mercy of bhagavAn which guarantees the
upliftment of the jIvAthmA.

From (sUthram 407) "svathanthranai upAyamAgap paRRina

pOthiRE" (ஸ்ைதந்த்ரபன உைாயமாகை் ைற் றின
பைாதிபற) upto the end (sUthram 463) explains the ultimate
stage of one's faith, i.e., being fully dependent on AchArya. This
principle is established as explained by madhurakavi AzhwAr in
kaNNinuN chiruthAmbu 9 "mikka vEdhiyar vEdhaththin utporuL"
(மிக்க பைதியர் பைதத்தின் உட்சைாருள் ) - the true
essence of the vEdham.

As it starts with "vEdhArtham aRuthiyiduvathu" (பைதார்த்தம்

அறுதியிடுைது - the essence of sAsthram establishes...) and
ends with "charama parva nishtai" (being fully dependent on
AchArya), it is clearly established that being fully dependent on the
AchArya's mercy is the essence of vEdham.

Just like charama SlOkam (sarva dharmAn parithyajya...) is the

essence of SrI gIthai, the last prakaraNam (section) is the essence
of this prabhandham. There (in SrI gIthai), bhagavAn first shows
various upAyams (karma, gyAna, bhakthi yOgams, etc) and
observing that arjunan is fearful of taking on the independence to
himself choose the right path, he shows the sidhOpAyam (himself
as the established upAyam thrashing
all other upAyams). Here, the glories of sidhOpAyam (bhagavAn as
the means) is explained in detail and observing that there is the
fear of bhagavAn's independence (which could lead to favourable
or unfavourable situations), the ultimate path of depending on
AchArya (which is the safest means) is shown.

Thus, the 6 prakaraNams (sections) of the prabhandham which

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 Introduction to rahasya granthams
highlights 6 principles are explained.

Let us now see how this prabhandham is classified in to 9

prakaraNams (sections).
The introduction section and the purushakAra/upAya vaibhavam
discussed in 1 to 22 sUthrams are the same as explained
previously.
Subsequently, starting from (sUthram 23) "prapathikku"
(ை் ரைத்திக்கு) and ending at (sUthram 114) "bhagavath
vishaya pravruththi sErum" (ைகைத் விஷய ை் ரை் ருத்தி
பெரும் ) - this section explains the principle of bhagavAn as
upAyam (which was highlighted in the first prakaraNam) in a
detailed manner.
From (sUthram 115) "prApakAnthara parithyAgaththukku"
(ை் ராைகாந்தர ைரித்யாகத்துக்கு) upto (sUthram 141)
"AgaiyAlE sukarUpamAyirukkum" (ஆபகயாபல
ஸுகரூைமாயிருக்கும் ) explains the defects of upAyams
other than prapathi. The discussion in this section about prapathi's
greatness is ancillary.
From (sUthram 142) "ivanaip peRa ninaikkum pOthu"
(இைபனை் சைற நிபனக்கும் பைாது) upto (sUthram
242) "idaichchiyAy peRRuviduthal cheyyumpadiyAyirukkum"
(இபடெ்சியாய் சைற் றுவிடுதல்
செய் யும் ைடியாயிருக்கும் ) explains the glories of
sidhOpAya nishtar (the ones who fully accept bhagavAn as the only
means).
From (sUthram 243) "ippadi sarvaprakAraththAlum" (இை் ைடி
ஸர்ைை்ரகாரத்தாலும் ) upto (sUthram 307) "upEya
virOdhikaLAyirukkum" (உபைய
விபராதிகளாயிருக்கும் )explains the prapanna
dhinacharyA (daily routine of a prapanna).

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 Introduction to rahasya granthams
From (sUthram 308) "thAn hithOpadhEsam paNNum pOthu"
(தான் ஹிபதாைபதெம் ைண்ணும் பைாது) upto
(sUthram 320) "chEthananudaiya ruchiyAlE varugaiyAlE"
(பெதநனுபடய ருசியாபல ைருபகயாபல) explains
the sadhAchArya lakshaNam (the qualities of a true AchArya).
From (sUthram 321) "sishyanenbathu" (சிஷ்யசனன் ைது)
upto (sUthram 365) "upakAra smruthiyum nadakka vENum"
(உைகார ஸ்ம் ருதியும் நடக்க பைணும் ) explains the
sachchishya lakshaNam (the qualities of a true sishya).
From (sUthram 366) "svadhOshAnusandhAnam"
(ஸ்ைபதாஷாநுஸந்தானம் ) upto (sUthram 406)
"nivarththaka gyAnam abhaya hEthu" (நிைர்த்தக ே் ஞாநம்
அைய பஹது) explains the aspect of bhagavAn
pursuing/uplifting jIvAthmAs out of his causeless mercy.

From (sUthram 407) "svathanthranai" (ஸ்ைதந்த்ரபன) upto

the end (sUthram 463) explains that AchAryan is the upAyam
(means) and upEyam (goal).
In line with these 2 types of classifications, "pERu tharuvikkumavaL
than perumai" (பைறு தருவிக்குமைள் தன் சைருபம -
thanian explaining the 6 sections) and "thirumAmagaL than"
(திருமாமகள் தன் - thanian explaining the 9 sections) were
rendered in glorification of this prabhandham. Thus it is acceptable
to understand this prabhandham in both types of classifications.
Thus we have seen the section in the glorious introduction by
mAmunigaL for piLLai lOkAchAryar's SrI vachana bhUshaNam
where the two types of classifications for this prabhandham is
explained in detail.
In the subsequent articles we will see the continuation of this most
wonderful introduction of mAmunigaL for piLLai lOkAchAryar's SrI
vachana bhUshaNam

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 Introduction to rahasya granthams

6. piLLai lOkAchAryar - SrI vachana

bhUshaNam - 3
We are in the midst of enjoying the divine glories of
AzhwArs/AchAryas who appeared in this auspicious month of
aippasi. We shall now get a glimpse of our most merciful piLLai
lOkAchAryar and his divine work SrI vachana bhUshaNam through
the most beautiful vyAkyAna avathArikai (introduction to
commentary) of maNavALa mAmunigaL for this master piece.

Let us continue with the third and concluding part of the

avathArikai (introduction). In this section of the introduction,
mAmunigaL explains that this SrI vachana bhUshaNam is explaining
dhvaya mahA manthram in detail as it is done in thiruvAimozhi.

nammAzhwAr

Similar to thiruvAimozhi which is known as dhIrga sharaNAgathi

(deep surrender), this prabhandham is an expansion of dhvayam.
In thiruvAimozhi, dhvayam is explained in detail as follows:

• In the first 3 centums (1 - 3), the second part of dhvayam

(upEyam - goal) is explained in detail.
• In the next 3 centums (4 - 6), the first part of dhvayam
(upAyam - means) is explained in detail.
• In the next 4 centums, the following principles are explained in
detail:

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 Introduction to rahasya granthams
o the auspicious qualities of bhagavAn which are
required in him to bless everyone
o nammAzhwAr's total detachment towards AthmA
(self) and that which are related to AthmA such as
body, senses, etc.
o the eternal relationship between himself
(nammAzhwAr) and emperumAn
o nammAzhwAr recollecting the accomplishment of
ultimate goal

piLLai lOkAchAryar - maNavALa mAmunigaL - SrIperumbUthUr

Similarly, in this SrI vachana bhUshaNam also, the same principles

are explained:

Considering the 6 prakaraNams (sections) classification:

• First part of dhvayam is explained in the first 3 prakaraNams:

o First SrI mAhAlakshmi's purushakAram
(advocacy/recommendation) is explained
o bhagavAn as the upAyam (means) is explained
o The nishtai (state) of the ones who accept bhagavAn as
upAyam (goal)
• Second part of dhvayam is explained while explaining the
desirable state of the ones who want to fully engage in
bhagavath kainkaryam only.
• In the remaining 3 prakaraNams,

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 Introduction to rahasya granthams
o 4th prakaraNam explains the sishya's attitude and
servitude towards AchArya who explains the dhvaya
mahA manthram
o 5th prakaraNam explains bhagavAn's nirhEthuka
krupai (causeless mercy) which is the cause of the
sishya's mahA viswAsam (total dependence)
o 6th prakaraNam explains the ultimate state of the
principles explained in two parts of the dhvaya mahA
manthram (upAyam and upEyam) - that is total
dependence on AchAryan.

Considering the 9 prakaraNams (sections) classification:

"prapadhyE" in first sentence of dhvayam reflects the act of

accepting bhagavAn as the means and this implicitly means that
other upAyams such karma, gyAna, bhakthi yOgams, etc are given
up fully. prapanna dhinacharya (daily routine, attitude, behaviour
of a prapanna) is meant for such persons who have performed
prapathi. And a true AchArya means the one who
instructs/explains dhvaya mahA manthram. Thus, from all of the
above, it can be understood that in the 9 prakaraNam classification
also, thiruvAimozhi (dhvaya mahA manthram's explanation) and
SrI vachana bhUshaNam explain the same principles.

Further, this prabhandham which mainly explains the dhvaya

mahA manthram in detail, also contains the principles that are
explained in thirumanthram and charama SlOkam. Let us see that
now:

First thirumanthram explanation is highlighted.

• From (sUthram 73) "ahamarththaththukku"

(அஹமர்த்தத்துக்கு) upto (sUthram 77)
"adiyAnenRiRE" (அடியாசனன் றிபற) and as said in
(sUthram 111) "svarUpa prayukthamAna dhAsyamiRE

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 Introduction to rahasya granthams
pradhAnam" (ஸ்ைரூை ை்ரயுக்தமான
தாஸ்யமிபற ை்ரதானம் ), "praNavam" is explained.
• From (sUthram 71) "svayathna nivruththi" (ஸ்ையத்ந
நிை் ருத்தி) and from (sUthram 180) "thannaith thAnE
mudikkaiyAvathu" (தன் பனத் தாபன
முடிக்பகயாைது) upto the sUthram before
(sUthram 243) "ippadi sarva prakAraththAlum" (இை்ைடி
ஸர்ை ை்ரகாரத்தாலும் ), "nama:" is explained.
• From (sUthram 72) "paraprayOjana pravruththi"
(ைரை்ரபயாேந ை்ரை் ருத்தி) and from (sUthram 80)
"upEyaththukku iLaiya perumALaiyum"
(உபையத்துக்கு இபளய சைருமாபளயும் ) and
from (sUthram 281) "kainkaryam thAn bhakthi mUlam
allAtha pOthu" (பகங் கர்யம் தான் ைக்தி மூலம்
அல் லாத பைாது), "nArAyaNAya" is explained.

Next charama SlOkam explanation is highlighted.

• From (sUthram 43) "agyAnaththAlE"

(அே் ஞானத்தாபல) and from (sUthram 115)
"prApakAnthara parithyAgaththukkum"
(ை்ராைகாந்தர ைரித்யாகத்துக்கும் ) explains
giving up all other upAyams and the method to give it up.
This explains "sarvadharmAn parithyajya".
• From (sUthram 55) "ithu thanakku svarUpam" (இது
தனக்கு ஸ்ைரூைம் ) and from (sUthram 66)
"prApthikku upAyam avan ninaivu" (ை்ராை்திக்கு
உைாயம் அைன் நிபனவு) explains that bhagavAn
is the only refuge and means. This explains "mAmEkam
sharaNam".
• From (sUthram 134) "prapaththi upAyaththukku"
(ை்ரைத்தி உைாயத்துக்கு) explains the special
nature of the act of surrender. This explains "vraja".

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 Introduction to rahasya granthams
• From (sUthram 143) "avanivanai" (அைனிைபன)
upto (sUthram 148) "svAthanthriyaththAlE varum
pArathanthriyam prabalam"
(ஸ்ைாதந்த்ரியத்தாபல ைரும் ைாரதந்த்ரியம்
ை்ரைலம் ) explains that bhagavAn is supremely
independent and him easily pardoning all sins of the
surrendered jIvAthmA. This explains "aham thvA sarva
pAbEpyO mOkshayishyAmi".
• (sUthram 402) "krupA palamum anubaviththE
aRavENum" (க்ருைா ைலமும் அநுைவித்பத
அறபைணும் ) explains that bhagavAn's mercy is
guaranteed to bestow the ultimate goal and the jIvAthmA
need not worry about. This explains "mA sucha:".

Thus we have seen the section in the glorious introduction by

mAmunigaL for piLLai lOkAchAryar's SrI vachana bhUshaNam
where the similarity between thiruvAimozhi and SrI vachana
bhUshaNam and the SrI vachana bhUshaNam reflecting the
principles of rahasya thrayam are explained in detail.

Thus ends mAmunigaL's introduction to piLLai lOkAchAryar's SrI

vachana bhUshaNa dhivya sAsthram. As mAmunigaL declares in
upadhEsa rathina mAlai, there is no grantham which is as glorious
as this SrI vachana bhUshaNa dhivya sAsthram.

From the above, we can get a glimpse of the glories of piLLai

lOkAchAryar, SrI vachana bhUshaNam and most importantly
mAmunigaL who blessed us with the most precise commentary for
this wonderful grantham.

The following pAsurams are usually recited after reciting SrI

vachana bhUshaNa dhivya sAsthram.

kOdhil ulagAsiriyan kUra kulOththama thAthar

thIdhil thirumalaiyAzhwAr sezhunguravai maNavALar

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 Introduction to rahasya granthams
Odhariya pugazhth thirunAvudaiya pirAn thAtharudan
pOtha maNavALa muni ponnadigaL pORRuvanE
பகாதில் உலகாசிரியன் கூர குபலாத்தம தாதர்
தீதில் திருமபலயாழ் ைார் செழுங் குரபை
மணைாளர்
ஓதரிய புகழ் த் திருநாவுபடய பிரான் தாதருடன்
பைாத மணைாள முனி சைான் னடிகள்
பைாற் றுைபன

mAmunigaL eedu kAlakshEpa gOshti in front of SrI ranganAthan

Simple translation: I glorify the lotus feet of the most

knowlegeable maNavALa mAmunigaL along with the blemishless
piLLai lOkAchArayar, kUra kulOthuma dhAsar, the defectless
thirumalai AzhwAr (thiruvAimozhi piLLai), azhagiya maNavALa
perumAL piLLai (mAmunigaL's grand father) from kuravai clan, the
boundlessly famous thirunAvIrudaiya pirAn thAtharaNNar
(mAmunigaL's father).

vAzhi ulagAsiriyan vAzhi avan mannu kulam

vAzhi mudumbai ennum mAnagaram
vAzhi manam sUzhntha pErinbam migu nallAr
inam sUzhnthu irukkum iruppu

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 Introduction to rahasya granthams
ைாழி உலகாசிரியன் ைாழி அைன் மன் னு குலம்
ைாழி முடும் பை என் னும் மாநகரம்
ைாழி மனம் சூழ் ந்த பைரின் ைம் மிகு நல் லார்
இனம் சூழ் ந்து இருக்கும் இருை்பு

piLLai lOkAchAryar kAlakshEpa gOshti

Simple translation: Hail piLLai lOkAchAryar! Hail his glorious clan!

Hail the great city mudumbai (native town of his clan)! Hail that
blissful assembly of piLLai lOkAchAryar who is surrounded by the
most pious devotees.

Othum mudumbai ulagAsiriyan aruL

Ethum maRavAtha emperumAn
nIdhi vazhuvAch chiRunallUr mAmaRaiyOn
pAdham thozhuvArkku
vArA thuyar
ஓதும் முடும் பை உலகாசிரியன் அருள்
ஏதும் மறைாத எம் சைருமான்
நீ தி ைழுைாெ் சிறுநல் லூர் மாமபறபயான்
ைாதம் சதாழுைார்க்கு
ைாரா துயர்

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 Introduction to rahasya granthams

kUra kulOthuma dhAsar - a portrait

Simple translation: There is no sorrows for the ones who worship

the lotus feet of kUra kulOthuma dhAsar who hails from
chirunallUr, who is well-learned in the great vEdham and who
sincerely practices the principles of sAsthram and who constantly
remembers the grace of piLLai lOkAchAryar.

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 Introduction to rahasya granthams

7. nAyanAr - AchArya hrudhayam

This article is based on the vyAkyAna avathArikai (introduction to
the commentary) blessed by mAmunigaL for nAyanAr's rahasya
grantham named AchArya hrudhayam.

sarvESvaran who is the divine consort of SrI mahAlakshmi and is

the lord of all, is accepting the eternal services rendered by
nithyasUris in SrIvaikuNtam (paramapadham, spiritual realm)
which is filled with unlimited bliss. nithyasUris are those who have
unlimited pure knowledge, bliss etc; they act according to the
divine will of emperumAn and sustain themselves with that. While
accepting their services, emperumAn thinks about the bound souls
who are in material realm, who are also equally qualified to render
services but are not doing it, grieves for them and desires to uplift
them.

He is constantly engaged in many efforts to uplift them.

• Seeing the chEthanas (sentient beings) remaining without

body and senses (during creation) similar to achEthanas
(insentient objects), thereby unable to engage in enjoyment in
this world or to attain liberation, out of overwhelming mercy,
he bestowed them body and senses which are useful for them
to attain his divine lotus feet and gave them knowledge and
the ability to act and restrain.
• Out of great mercy, he bestows vEdham so that the chEthanas
can use the knowledge and identify what is to be pursued and
what is to be given up.
• Further, being the antharyAmi (in-dwelling super soul) of manu
and sages, he mercifully reveals smruthi, ithihAsas and
purANas. These SAsthrams exist for the sake of AthmAs who
are with bodies.
• Since there are lots of restrictions to learn these SAsthrams,
and since they are learned after trying for long time,
considering in his divine heart that they are difficult to attain,
he revealed the brahma vidhyA named ashtAksharam which is
solely focussed on the salvation of AthmA.

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 Introduction to rahasya granthams
• Seeing that this also did not help in fulfilling his desire [of
uplifting all], just like the kings who would themselves step out
to help when their message does not accomplish what is
required, he himself descended as SrI rAma, krishNa et al., to
uplift them.
• Seeing that no one got uplifted even after his efforts, thinking
that his being different species (paramAthmA different from
jIvAthmAs) and thinking that he cannot reform them, as those
who catch deer would use another deer to do it, he decides to
help the jIvAthmAs through other jIvAthmAs. He started
mercifully glancing everywhere to create the best person, and
as no one was becoming a target of his glance, in the southern
direction, his glance befell upon nammAzhwAr who was a
bound soul who was suffering through birth and death cycle
continuously, and as a result of that merciful glance and
emperumAn's causeless mercy, he attained divine knowledge
and devotion.
• AzhwAr deeply enjoyed emperumAn's svarUpam (true nature),
rUpa (forms), guNa (qualities). vibhUthi (wealth, activities) and
as an outcome of such experience, mercifully composed the
pAsurams. Just as the SlOkam which was recited by vAlmIki out
of sorrow, lead to SrI rAmAyaNam which was perfect per
poetic rules, by the grace of brahmA, AzhwAr's pAsurams
became thiruvAimozhi which is perfect per poetic rules, by the
grace of bhagavAn. Note: Through these pAsurams, all
chEthanas got the means for their upliftment.

As this thiruvAimozhi is in thamizh, being vast and revealing many

principles, since it is difficult for everyone to understand the
essence in it, azhagiya maNavALap perumAL nAyanAr, out of his
great mercy, thinking about revealing the special meanings in it,
the divine will of AzhwAr in it and the subject matter which is
desirable for our AchAryas is the refuge for all, mercifully explains
these principles which were orally taught by AchAryas thus far, in
this prabandham named AchArya hrudhayam which is aptly sized
(neither too small nor too big).

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 Introduction to rahasya granthams
This prabandham is divinely named "AchArya hrudhayam" since it
reveals the principles which are dear to the divine heart of AzhwAr
who is the first AchArya of the followers of vEdham as said in
"Adhyasya na: kulapathE:", as he explained in his dhivya
prabandhams. nAyanAr mercifully used the words from dhivya
prabandham to construct this prabandham. The reason for this is -
as AzhwArs were divinely blessed by bhagavAn with divine
knowledge and devotion, their words are most trustworthy and
enjoyable, they are dear to him too. Further, as a necklace strung
by an expert in pearls will be very expensive, these words which
were collected from dhivya prabandham and compiled by nAyanAr
with his ability to do so, the text itself will be sweet for those who
are interested in dhivya prabandham. Thus, this prabandham will
be very relishable for those who are scholars due to the quality of
the words and their meanings.

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 Introduction to rahasya granthams

8. piLLai lOkAchAryar - artha

panchakam

bhagavAn (the ultimate object of attainment) in 6 forms -

parathvam (in parama padham), vyUham (milk ocean), vibhavam
(avathArams), antharyAmi (in-dwelling super soul), archAvathAram
(deity forms at temples, mutts, homes) and in the form of AchArya

mikka iRai nilaiyum meyyAm uyir nilaiyum

thakka neRiyum thadaiyAgith thokkiyalum Uzh vinaiyum
vAzhvinaiyum Odhum
kurukaiyar kOn yAzhin isai vEdhaththiyal

-- thiruvAimozhi thaniyan blessed by bhattar

Translation: The leader of the residents of AzhwArthirunagari –

nammAzhwAr. His thiruvAimozhi which sounds like the sweet
tunes of vINA speaks about the most important 5 principles – the
true nature of the supreme lord SrIman nArAyaNan (paramAthma
svarUpam), the true nature of the eternal jIvAthmA (jIvAthma
svarUpam), the true nature of the most fitting means (upAya

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 Introduction to rahasya granthams
svarUpam), the true nature of the hurdles which are in the form of
infinite karma (virOdhi svarUpam), the true nature of the ultimate
goal (upEya svarUpam).

artha panchakam means “Five concepts” (to be understood

essentially). piLLai lOkAchAryar have mercifully compiled a divine
rahasya grantham (confidential literature) which beautifully brings
out these principles named “artha panchakam”. This article is a
compilation based on that wonderful grantham. Let us see the
highlights from this wonderful grantham:

• jIvAthmA (Self) – Further classified in to five sub-categories

• nithyasUris – eternally free residents of parama padham
(SrI vaikuNtam – spiritual realm)
• mukthAthmAs – liberated souls who reached parama
padham (SrI vaikuNtam)
• badhdhAthmAs – souls that are bound in the samsAram
(material realm)
• kEvalas – souls that entered kaivalya mOksham (after
being freed from samsAram) enjoying oneself (which is
considered as very inferior in comparison to serving
bhagavAn) eternally without any hope for
servingbhagavAn
• mumukshus – souls that are in samsAram but desiring for
eternal kainkaryam (service) to bhagavAn
• brahmam (paramAthmA - God) – Five different aspects
of bhagavAn are explained here
• parathvam – his supreme form/aspect in parama padham
(spiritual world)
• vyUham – his form/aspect in kshIrAbdhi and his forms
such as sankarashaNa, pradhuyumna and anirudhdha who
are engaged in srushti (creation), sthithi (sustenance) and
samhAra (annihilation)
• vibhavam – Many incarnations such as SrI rAma, krishNa,
etc

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 Introduction to rahasya granthams
• antharyAmithvam – He being the in-dwelling super soul.
Two sub-categories – being the in-dwelling super soul
inside the AthmA and being the shining form in the heart
along with SrI mahAlakshmi.
• archAvathAram - emperumAn's divine forms in temples,
mutts, homes, etc.
• purushArtham (goal) – that which is desired by purusha
(AthmA) is purushArtham. Five sub-categories:
• dharma – activities that are performed for protection/well-
being of all beings
• artha – earning of wealth and spending it for purposes that
are allowed in SAsthram
• kAma – Worldly pleasure in earthly planet and celestial
planets
• AthmAnubhavam – liberation to enjoy one's own self
• bhagavath kainkaryam (parama purushArtham) – serving
bhagavAn eternally (ultimate goal) in parama padham;
that which occurs after giving up material body, reaching
parama padham, acquiring spiritual body, surrounded by
nithyasUris and mukthAthmAs
• upAyam (means/process) – Five sub-categories
• karma yOgam – Engaging in yagyam (sacrifice), dhAnam
(charity), thapa (penance), dhyAna (meditation), etc.,
which are ordained in SAsthram, acquiring control of
senses through such practice, engaging in ashtAnga
yOgam, etc., and realizing one's own AthmA (self). This will
be ancillary for gyAna yOgam and will be mainly focussed
on worldly wealth/control.
• gyAna yOgam – Using knowledge acquired through karma
yOgam, meditating upon bhagavaAn SrIman
nArAyaNan who is seated in one's own heart and being in
constant contemplation/penance on him. This will be
ancillary for bhakthi yOgam and will be mainly focussed on
kaivalya mOksham.
• bhakthi yOgam – With the help of such gyAna yOgam, with
constant meditation which leads to blissful experiences,

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 Introduction to rahasya granthams
eliminating the accumulated virtues and vices and finally
having full understanding about the process and goal and
acting upon that.
• prapaththi – Surrender to bhagavAn which is very
enjoyable, easy to follow, that which will bring immediate
result, and since it is to be done once, all other actions
which are done subsequent to the first surrender become
part of service to bhagavAn. This is also most suitable to
the nature of those who are incapable of engaging in
karma, gyAna, bhakthi yOgams and those who consider it
improper to engage in such yOgams (once they realize
their true svarUpam as an absolute servant of the Lord and
hence any self effort (yogams) at self protection isn't
proper for them). There are two sub-categories – namely
Artha prapaththi (for those who cannot bear even
momentary time in this material realm and wanting to go
to parama padham immediately) and dhruptha prapaththi
(for those who live in this material realm in total
dependence in bhagavAn and continue to engage in
service to bhagavAn, bhAgavathas and AchArya in this
world until reaching the ultimate destiny in parama
padham).
• AchArya abhimAnam – For those who are incapable of
engaging in any of the previously mentioned processes,
the most merciful AchArya (spiritual master) himself
voluntarily taking care of such individuals, teaching them
the essential principles and guiding them fully. The Sishya
(disciple) just needs to fully depend on such AchArya and
obediently follow him to attain the ultimate goal.
Notes: Here we can recollect SrI rAmAnuja as the
uththAraka AchArya (saviour who can uplift us from this
material world) out of great compassion and ones own
AchArya as upakAraka AchArya (preceptor who can lead
the surrendered individual to SrI rAmAnuja). Many of our
pUrvAchAryas demonstrated this principle of fully being
surrendered to the lotus feet of emperumAnAr as the
ultimate objective. More on this can be seen
inhttp://ponnadi.blogspot.in/p/charamopaya-

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 Introduction to rahasya granthams
nirnayam.html . Our maNavALa mAmunigaL too
highlighted in Arththi prabandham that he desires to be
like vaduga nambi who was totally surrendered to
emperumAnAr.
• virOdhi (hurdles) – those aspects that block us from
attaining our goal. Five sub-categories:
• svarUpa virOdhi – Mistaking the body for AthmA, to be a
servitor of some one other than bhagavAn and considering
oneself to be independent.
• parathva virOdhi – considering other dhEvathAs as
supreme, considering other dhEvathAs at par with
bhagavAn, considering such petty dhEvathAs to be
powerful, considering incarnations of bhagavAn to be
simple humans, considering archA vigraham of
emperumAn to be lacking in ability/power.
• purushArtha virOdhi – having desire for goals other than
serving bhagavAn, having personal preference in serving
bhagavAn (instead of following his will)
• upAya virOdhi – considering other upAyams as great,
considering surrender to be too simple to attain the
desired results, considering service in parama padham is
too great to be acquired (instead of having faith in
AchArya/bhagavAn that he will bestow us that) and fearing
for the many hurdles (instead of having confidence in
AchArya/bhagavAn).
• prApthi virOdhi – That which stops us from attaining the
goal immediately – the relationship with the current body
(which will naturally perish on exhausting the remainder of
virtues/vices), Heinous crimes, bhagavath apachAram
(offenses towards bhagavAn), bhAgvatha apachAram
(offenses towards devotees), etc.

piLLai lOkAchAryar concludes in his artha panchakam that:

After acquiring knowledge about these five concepts, mumukshu

(one desiring for mOksham) should follow the following life-style –

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 Introduction to rahasya granthams
earning within the limits of varNASramam and vaishNava ideals,
offering all such earnings to bhagavAn/bhAgavathas and
consuming/accepting only as much as required to maintain the
body, serving one's AchArya who enlightened the disciple with
great dedication and should live to please him.

One should manifest humility in front of bhagavAn (thinking about

bhagavAn’s greatness), ignorance in front of AchArya (thinking
about AchArya’s wisdom), dependence in front of SrIvaishNavas
(thinking about their lordship over oneself), differentiation in front
of samsAris (thinking that we are totally surrendered and not have
material desires like them).

One should have craving for the goal, faith in the means/process,
fear for the hurdles, detachment and disgust in one’s body,
realisation in one’s self, inability in protecting oneself, respect
towards bhAgavathas, gratitude and confidence towards AchArya.

For one who has such knowledge and puts such knowledge in to
practice, he is dearer to emperumAn more than emperumAn’s
own divine consorts, nithyasUris and mukthAthmAs.

SrImathE ramyajAmAthru munIndhrAya mahAthmanE |

SrIrangavAsinE bhUyAth nithyaSrIr nithya mangaLam ||

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