Tattvatrayam
Of Sri Pillai Lokacarya
With English Translation by M. B. Narasimha Iyengar M.Sc.
Salutations to the perceptor, Lokacarya, who is the son of Krishnapada, and the life giver to the
soul bitten by the venemous snake in the form of the recurring cycle of births and deaths.

  

1. Section on Sentient Beings

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The soul aspiring for salvation (moksha) must acquire the knowledge of the three fundamental
principles at the time of attaining salvation.

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The three fundamental principles are (1) sentient beings, (2) non-sentient beings and (3) the Lord.

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The expression 'sentient beings' refers to the individual souls.

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The essential nature of the individual soul is that it is different from the body, sense organs, mind
(or the internal organ of sense) the vital principle of breath and the (discriminating) intellect. It is
not non-sentient. It is of the form bliss. It is eternal. It is atomic in size. It is not manifest (to the
senses). It cannot be thought upon (as something like matter). It has no parts. It cannot undergo
changes of state. It is the substratum of knowledge. It is controlled and supported by and
subservient to the Lord.

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How can the individual soul be regarded as different from the body etc ?

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(The answer is This:) The body etc are designed as 'My body etc' They manifest as being different
(from the individual soul). They are denoted by the word 'This' and the soul by the word 'I'. The
body etc. manifest themselves at one time and they do not manifest themselves at other times. But
the individual soul manifests itself at all times. They (i.e. the body etc.) are many in number, but
the individual soul (connected with them) is only one. For all these reasons, the individual soul is
to be accepted as distinct from these (i.e. the body etc.)

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Even though these reasonings may be found to be defective, the individual soul is proved to be
distinct from the body etc. with the help of the scriptures.

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The statement that it is not non-sentient means that it manifests itself of its own accord without the
aid of knowledge (i.e. that it is self-luminous).

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The words that it is of the form of bliss means that it is desirable by itself.

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This state of being desirable by itself is postulated because the man who wakes up from sleep
states, 'I have slept happily'.

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The word eternal refers to the existance at all times.

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Here it may be asked, How can there be birth and death, if it (i.e. the individual soul) exists at all
times? (Reply:) Birth means association with the body and death means dissociation from the body.

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How can it (i.e. the individual soul) be considered as atomic in size.

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(The reply is) The scriptures state that the individual soul has its seat in the heart, leaves and moves
out and enters the heart. Hence the individual soul is proved to be atomic in size.

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It may be asked, If the individual soul is atomic in size and remains within the heart, how can it
experience pleasures and pain of the body?

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(The reply is:) Gems, the sun, lamp etc. are located in one place, yet their rays spread in all
directions. In the same manner, knowledge spreads everywhere (starting from the atomic individual
soul). Therefore, there is no difficulty in (the soul) experiencing them (i.e. pleasures and pains of
the body).

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An individual soul can assume many bodies at the same time through pervasion by its attributive
knowledge.

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Its being unmanifest means its non-apprehension by the sense organs of sight etc. that can easily
apprehend pots cloths etc.

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The statement that it cannot be thought of means that it is not possible to think of it (i.e. the
individual soul) as belonging to the same class of non-sentient beings.

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The statement that it has no parts means that it is not an aggregate of parts (but is made up solely of
knowledge).

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and does not undergo changes of state like non-sentient things.

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The individual soul is of this nature. Hence it cannot be cut by sharp instruments, nor burnt by fire,
nor made wet by water, nor dried up by air, nor withered by the sun etc.

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The Jains say that the individual soul is of the size of the body.

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This statement is opposed to what is stated in the Vedas.

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It (i.e. the Jain view) cannot explain the essential nature of the yogins who assume many bodies.

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The statement that it is the substratum of knowledge means that it is the place of the residence for
knowledge.

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It may be said that the individual soul cannot be the substratum of knowledge, but is only
knowledge.

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(Reply:) Then one must say 'Iam knowledge' and must not say 'I know'.

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Once it is said that it (i.e. the soul) is the knower, then it is also stated (by implication) that it (i.e.
the soul) is also the agent of actions and the experiencer.

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Because being the agent and experiencing are particular states of knowledge.

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Some (i.e. the Sankayas) say that agency belongs only to the gunas (i.e. sattva, rajas and tamas) and
that it does not belong to the individual soul.

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In that case the liability to obey (the rules of conduct prescribed in) the scriptures and (the soul)
being the experience (of pleasures and pains) will become meaningless.

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But in relation to wordly undertakings the agency (of the soul) does not arise from (its) essential
nature.

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It (i.e. such agency) is through association with the gunas.

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The agency (of the soul), indeed, is dependent on the Lord.

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If it (i.e. the soul) is the substratum of knowledge, why is it stated in the scriptures that it is
knowledge ?

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(Reply:) It is so stated because, it (i.e. the soul) knows itself of its own accord without the help of
the knowledge and because knowledge is its essential quality and defining attribute.

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The statement that it (i.e. the individual soul) is controlled (by the Lord) means that all its activities
are dependent on the will of the Lord.

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The statement that the individual soul is supported by the Lord means that it ceases to be, apart
from His will and essential nature.

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The statement that it (i.e. the individual soul) is subservient to the Lord means that, like sandal
paste, flowers, betel leaves etc., it such as can be used by Him according to His desire.

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The (subservience) is not like that of houses, land, sons and wife that can among other things, exist
independently (and can also be known independently); but it is like that of the body incapable of
these things; (i.e. existing and being known independently).

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The essential nature of the individual souls is of three kinds, namely, the bound, the freed and the
eternal (i.e. the eternally free and omniscient).

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The bound are those involved in the cycle of births and deaths.

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The freed are those that are released from the association with the cycle of births and deaths.

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The eternals are, like Adisesha, Vishvaksena and others (such as Garuda) who have never been in
the cycle of births and deaths.

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Water (which is cool by itself acquires) heat and sound by its contact with a vessel associated with
fire. Similarly, the individual soul becomes subject to ignorence, karma, impressed tendency and
taste, due to its association with the non-sentient thing (i.e. matter).

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They state that ignorence etc. will disappear altogether only when there is dissociation from the
non-sentient thing (i.e. matter)

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Every one of these three (varieties of individual souls) is infinite in number.

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Some (i.e. the Advaitins) state thus: there is no distinction among the souls, there is only one soul.

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If this view is accepted, then, when one enjoys pleasure, another should not feel pain.

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It may be stated that this is possible because there are distinctions among the bodies.

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in the (many) bodies of Saubhari.

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Further, these things are not possible, namely, that one is thrown in to the cycle of births and
deaths, that one attains salvation, that one becomes a disciple and that one becomes a teacher.

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Unequal creations also (such as that of gods, men beasts etc. of the happy and the miserable etc) is
not possible (in that case).

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This also contradicts the scriptural statements that mention the distinction among the souls.

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It is not right to state that the scriptures mentions only the differences due to the limiting adjuncts.

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Because differences persists in the state of salvation also.

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Then in that state of salvation there cannot be say differences as between men an gods etc,
differences as between anger and desire etc. The essential nature of all the individual souls will
remain extremely similar so that no difference of any kind can be spoken about. Even so ...
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Just as gold jars, gems and grains of rice, which have the same size, weight and form have
distinctions, the distinction among the essential natures (of the relased souls) is established.

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Therefore, the differences among the individual souls have to be accepted.

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Now, their characterizing attribute is this, namely, that they are knowers, while being subservient
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The knowledge possesed by them is indeed, an eternal substance which is not non-luminous and is
of the form bliss.

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Then, what is the difference between (attributive) knowledge and the essential nature (of the soul)?

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(Reply:) The essential nature of the soul is that of being the possesser of attributes. It is incapable
of undergoing changesof expansion and contraction. It is self-luminous, while at the same time
does not reveal anything other than itself. It is atomic in size. Knowledge assumes the character of
an attribute. It is capable of contraction and expansion. It reveals objects other than itself. It is not
self-luminous,but it reveals itself to the soul. It is infinite in size.

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In regard to this, the knowledge of some (i.e. the eternally free) remains infinite in size at all times,
the knowledge of some others, (i.e. those bound to the cycle of births and deaths) is not infinite at
any time; the knowledge of some others still, (i.e. those who attain salvation), is infinite at some
times and not inifinite at other times.

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If knowledge is eternal, how can it be said 'Knowledge is produced from me and knowledge is
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(Reply:) Knowledge apprehends and refrains from apprehending all subjects of sense through sense
organs. Therefore no mistake arises, if statements of that kind (as in previous paragraph) are made.

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This knowledge is only one, yet it appears many, on account of its expansion taking place in many
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How is that (attributive) knowledge is included among substances ?

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(Reply:) It happens to be a substance, because it is the support of activities and qualities and is not
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If it is not non-luminous, should it not manifest itself in deep (dreamless) sleep, swoon etc. ?

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(Reply:) It does not manifest itself as it does not spread (then).

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The statement that it is of the form of bliss means that at the time of manifestation of knowledge it
appears desirable.

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When poison and weapons are apprehended, this (knowledge) becomes undesirable: illusions such
as that which mistakes the body for the individual soul are responsible for it (i.e. knowledge
apprearing undesirable).

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nature; being undesirable is an accidental superimposition.

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If any of other desirableness (than that which is due to the Lord being the soul of all) is (their)
essential nature, than sandal, flowers etc. that happen to be desirable to one person at a particular
time and at a particular place should not be undesirable to him at a different time and different
place or to a different person at the same time and at the same place.

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2. Section on Non-Sentient Beings
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The non-sentient things are devoid of knowledge and are basis for changes of state.

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This is of three kinds, namely, that which is pure sattva, that which is mixed sattva and that which
is devoid completely of sattva.

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Of these, pure sattva is sattva alone, free from admixture with rajas and tamas. It is eternal. It
produces knowledge and bliss. It eveloves into terraces, towers, halls and mansions etc only
through the will of the Lord and not through karma. It is of the form of limited bliss. It cannot be
measured even by the eternally free and the emancipated souls by the Lord. It is exceedingly
wonderfull.

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Some say that this is non-luminous. Others say that it is luminous.

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But it does not manifest itself to those who are in the circuit of births and deaths.

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How is it different from the individual soul and from knowledge?

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It is different because (i) it does not manifest itself as 'I' (unlike the soul); (ii) it eveloves into
bodies etc. (unlike the soul); (iii) It manifests itself of its own accord, without the help of other
objects (unlike knowledge); and (iv) it produces sound, touch etc. (unlike knowledge).

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Mixed sattva is particular kind of non-sentient thing which goes by the names of prakriti, avidyA
and mAyA. It is a mixture of all the three of sattva, rajas and tamas. It is the screen that veils the
knowledge and bliss of bound souls. It produces perverse knowledge. It is eternal. It is an
instrument for the sports of the Lord. It undergoes homogeneous and hetrogeneous changes at
different times and in different places.

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It is called prakriti (or umnodified cause), as it produces various changes of state. It is called
avidyA (or ignorance), as it is opposed to knowledge. It is called mAyA (or wonder) as it produces
variegated forms of creation.

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It consists of twentyfour principles as stated (in tiruvaymozi) thus: "The five potent objects of
sense, the five sense organs of knowledge, the five organs of action, the five elements, mahat,
akankAra and manas.

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Of these the first principle is Prakriti.

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It possesses certain states, such as avibhakta-tamas, vibhakta-tamas and akshara.

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From this arise the various modifications of mahat etc. through inequality among the three gunas.

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The gunas are sattva , rajas and tamas.

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They constitute attributes arising from the essential nature of prakriti. They do not manifest
themelves in the state of (mUla) prakriti. They arise, when changes of state are undergone.

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Sattva produces knowledge and pelasure and also bind love for both.

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Rajas produces attachment to sexual desire, and also attachment to desire for objects of the senses.

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Tamas produces perverse knowledge, inattentiveness, laziness and sleep.

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When these (attributes) are in equal proportions, their transformations are also in equal proportions.
When they are in unequal proportions, their transformations contain them in unequal proportions,
and become manifest (to perception and inference).

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Of the unequal transformations, the first is mahat.

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This (mahat) is of three kinds, namely, sAtvika, rAjasa and tAmasa and it produces the power of
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From this arise the three kinds of ahankAra, namely vaikArika, taijasa and bhUtAdi.

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AhankAra is the cause of egotism.

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From the vaikArikA among them (i.e. the forms of ahankAra) are produced the eleven sense
organs, namely the five organs of knowledge consisting of the ear, skin, eye, tongue, and nose, the
five organs of action consisting of voice, hands, legs, the organ of generation and the organs of
excretion, and the manas (or the faculty of attention).

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From the bhUtAdi is originated the subtle base of sound. From this arise the spatial ether and the
subtle base of touch. From this arise air and subtle base of form. From this arise fire and subtle
base of taste. From this arise water and subtle base of odour. From this arises the earth.

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It is also stated that the four subtle bases beginning from the subtle base of touch are the effects
produced from the four elements beginning with the spatial ether and that they are the causes that
produce the four elements beginning with air.

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The subtle bases are the subtle states of the elements.

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When the other two ahankArAs (namely the sAttvika and tAmasa varieties) produce effects, the
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The ahankArA of the sAttvika type creates the five sense organs of knowledge, namely, the ear etc.
with the aid respectively of the five subtle bases beginning with sound. It also originates the five
organs of action beginning with voice with their aid (i.e. the aid of the organs of hearing etc.) They
also state that it creates by itself and without these, manas.

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Some (like the NaiyAyikas) state that some among the sense organs are the effects produced by the
elements.

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This is opposed to the scriptures.

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The elements are only their nourishing support, and that is all the explanation.

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Effects are not produced without the combination of these. Hence as clay, sand and water are
mixed together and made into a compound substance and a wall is built (out of that), in the same
manner the Lord mixes all of them and creates the egg-shaped universe and in it he creates the
four-faced (Brahma).

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He creates the egg-shaped universe and the various causes of the egg-shaped universe. He creates
all objects within the egg-shaped universe by remaining the internal ruler of all souls.

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The egg-shaped universe are many in number. each has fourteen worlds and is surrounded by seven
coverings (or barriers). They are, to the Lord, like balls to play with. They are created at one and at
the same time as in the case of water bubbles.
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Of the elements, spatial ether gives space (for existence and movement), the air is the means for
carrying (say, smell etc. to various places) and for other things, fire for such things as cooking
(heating and lighting), water for such things as wetting and cementing (and cooling), the earth for
supporting and for other things (like heaviness and concrete form).

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Of the five sense organs of knowledge beginning with the ear, the functions are in order to
apprehend sound etc. In regard to the five organs of action beginning with voice to excretion,
making things, movement and speach are the functions (in the reverse order). Manas (or mind) is
common to (ie. works in union with) all these (activities).

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Sound etc are the attributes of the elements beginning with spatial ether.

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And the mixture of attributes is due to the process of panchikarana (of fivefold division and
combination).

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It is due to this that the spatial ether appears to be dark.

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They also state thus: The succeeding subtle elements, combining with the preceding subtle
elements, produce their particular effects, and hence additional qualities are present (in the later
subtle elements).

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That (non-sentient thing) which is devoid of sattva (and the other two qualities of rajas and tamas)
is time.

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It is the cause of the various transformations of prakriti and its evolutes. It is subdivided into kalA,
kAshtha, etc. It is eternal. It is helpfull instrument for the sport of the Lord. And it possesses the
character of being (His) body.

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The other two kinds of non-sentient things (namely that which is pure sattva and that which is
mixed sattva) are objects of enjoyment, instruments necessary for the realisation of enjoyments and
places of enjoyment to the individual souls and the Lord.

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The objects of enjoyment are the objects apprehended by the sense organs. The instruments
necessary for the realisation of enjoyment are the sense organs such as the eye etc. The places of
enjoyment are the fourteen worlds and all the bodies.

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Of these, the first kind of non-sentient thing (namely that which is a pure sattva) has a lower
boundary, but it has no limits all around or above. The middle (i.e. the second) kind of non-sentient
thing (namely the mixed sattva) has no boundaries below or around, but has a boundary above. And
time exists everywhere.

(14
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Some also sate that time is eternal in the Higher Abode (of the Lord) and that it is non-eternal here
(in this world of matter).

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Some (i.e. the Buddhists) say that there is no time.

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It should not be said so, because it (i.e. time) is proved to exist by perception and the scriptures.

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Many (i.e. the Vaiseshikas) say that there is a separate substance called direction.

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This also is not correct, as it (i.e the direction) has been included in spatial ether etc. on account of
many reasons.
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Some (i.e. the Buddhists) say that spatial ether is only the absence of 'covering' (i.e. gross matter).

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This is not correct, as it (i.e. spatial matter) manifests itself as having a possitive form.

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Some others (ie the NaiyAyikas and Vaiseshikas) say it (i.e. spatial ether) is eternal, without parts,
all pervading and imperceptible.

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It (i.e. the spatial ether) is born from the bhUtAdi, is not found in ahankAra etc. and is seen by the
eye. hence the four (qualities attributed to it in 131) are unacceptable.

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That air is imperceptible (as claimed by them) is not correct, because it could be apprehended
through the sense organ of skin.

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Fire is of many varieties, such as that belonging to the earth (that which is celestial like the sun,
that which is gastric and that which is found in gold).

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Of these the solar fire etc. are permanent (i.e. long-lasting) and lamp-fire etc are impermanent.

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Fire is of red colour and is hot to touch.

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The colour of water is white, it is cold to touch and its taste is sweetness.

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The earth has many forms and tastes of amny kinds.

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In this manner non-sentient things can be classified under three heads.

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The Lord has an essential nature which is the opposite of all that is evil, which is infinite and which
solely consists of the bliss of self-luminous knowledge. He is adorned by a host of auspicious
attributes such as knowledge and power (to do so). (and sovereignity, unwearied strength, the
supreme capacity to sustain things and the dazzling splendour that overcomes all opposition). He
causes the creation, substance and destruction of the world. He is the support of the four kinds of
(devoted) men mentioned in the text. "The man in affliction, the man who wishes for knowledge,
the man who is desirous of acquiring wealth, and the man of wisdom" (Gita VII 16). He grants the
four kinds of human objectives namely righteousness, wealth, satisfaction of desires and salvation.
He has a form which is different (from that of everything else). He is the (loving ) Lord of
Lakshmi, BhUmi and NilA.

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The statement that He is opposed to all that is evil means that He stands opposed to imperfections
such as transformations (increase or decrease of knowledge), even as light to darkness and the kite
to snakes.

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The statement that He is infinite means that He is eternal, and is the Internal Ruler prevading all the
sentient and the non-sentient.

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Do not imperfections come to Him, if He is the Internal Ruler?

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The states of childhood, youth etc. belong to the body and they do not become applicable to the
individual souls. In the same way the imperfections that are found in the three kinds of sentient and
non-sentient things do not come to Him.

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The statement that His essential nature consists solely of the bliss of knowledge means that He
possesses knowledge of the form of bliss.

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That is, it (i.e. His essential nature) is throughout favourable and luminous.

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His auspicious attributes such as knowledge, power etc. are eternal, unbound, innumerable, devoid
of linmiting adjuncts, free from all imperfections and without anything equal or superior (to them).

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Of these (qualities), those like motherly love etc. are displayed towards friendly souls. Valour etc
are displayed towards enemies. But knowledge, power etc. which are the causes of these (above
mentioned qualities of motherly love etc.) are applicable to all.

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(His) knowledge is for (the benefit of ) the Ignorant, valour for the weak, forgiveness for evil-doers,
mercy for the grief-stricken, motherly love for those full of faults and imperfections, condescension
for the lowly, straightforwardness for the croocked, friendliness for the hard-hearted, tender
softness for those afraid of separation (from Him) and easy accessinility for those who are eager to
see Him. In this way, one should see everywhere (i.e. regard the other qualities of the Lord).

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Thus the Lord is possessed of auspicious qualities. Hence He feels sorrow and pity for the sorrows
suffered by others and always thinks of (doing) good for them. He is not selfish, Nor does He
remain equally interested both in Himself and others. He is solely devoted to others like the
moonlight, the soft southern breeze of spring, sandal paste and water. He disregards the distinctions
of high and low as regards birth knowledge conduct etc. of His devotees. He becomes the refuge
when they and others cannot be the refuge. He fulfills all their wished, even doing rare feats like
bringing back (from the world beyond death) the son of SAndipini and the sons of Vedic scholar.
He creates new things for them, not existent before, like the world of Dhurva. He gives away
Himself and all that He possesses to the devotees, sothat they may use them in such manner as they
can use their own properties. He becomes satisfied only when His devotees attain their objects (of
desire). He never thinks of the good acts by Him, but always of the little good done by His
devotees. He becomes sweet in all states, making them forget all the delectable things for which
taste has been required (by them) from time immemorial. Like a man who pretends to observe the
faults of his (beloved) wife and children, He does not think in His mind of their (i.e. His devotee's)
sins. Even if His consort, Lakshmi, points out the faults (committed by His devotees), He opposses
her firmly and protects His devotees. Like the lover who delights in the dirtiness of his lady-love,
He looks upon the sins of His devotees as enjoyable. He is sincere towards them with all the three
instruments (of the soul, namely, mind tongue and body). In case of their separation from His, He is
moved in such a way that their grief will be (insignificant) like a hoofmark (as compared to with
His own ocean of grief). He assumes a state wherein they (i.e. His devotees) can tie Him with a
rope or beat Him. His attachment to His devotees goes to the extent of His discarding His consort,
Lakshmi, and the eternally free souls (in their favour). This is similar to the case of a cow which
tries to serve its new born calf by attacking with horns and hooves her earlier born calf and those
who bring her grass.

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It is He who constitues the cause of all the worlds.

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Some (i.e. the Buddhists, the Jains and the Vaiseshikas etc.) say that the atoms are the cause of the
world.
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This cannot be the case; becasue there are no proofs that establish the atoms and becasue also there
are scriptural statements to the contrary.

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The followers of Kapila (i.e. the SAnkayas) say that the pradhAna (or primordial matter) is the
cause of the world.

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This cannot be the case; because the pradhAna is non-sentient; because it cannot undergo changes
of state except when presided over by the Lord; and because it is not possible (other-wise) to
regulate creation and dissolution.

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A sentient being also cannot be the cause of the world.

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Becasue he is subject to karma and also involved in grief.

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Therefore, the Lord Himself is the casue of the creation of the world.

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He is the cause, out of His own free will, and not through nescience, karma or the commands of
others.

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This creation does not cause any fatigue in Him, because He does it out of His free will.

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The only purpose behind it is (the) mere (joy of) sport.

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Is not His sport spoilt in dissolution?

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It will not be spoilt because dissolution also forms His sport.

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He is the material cause of the world, because He transforms Himself into the world.

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In that case, how could it be said that He does not undergo changes?

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Because His essential nature does not undergo any change.

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How can it be said that there is evolutionary modification (in relation to Him)?

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It is through His qualified attributes (undergoing the changes).

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It cannot be that the quality possible to a spider is not possible to the Omnipotent (Lord).

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The statement that the Lord creates the world means that He makes the non-sentient undergo the
changes of state, and gives the individual souls bodies and sense organs, so that their knowledge
can be expanded.

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His sustentation of the world means this, the he protects the created things in all forms by entering
within them beneficially, like water in relation to crops.

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The statement that He destroys them means this, namely, that He destroys the sense organs which
thrive on the objects of sensual pleasures, like father who fetters his disobedient son.
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Each of these three, namely, creation, protection and destruction, is of four kinds.

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At the time of creation, he remains the Internal Ruler of BrahmA, the (ten) PrajApatis, time and all
the sentient beings, and He creates (the world) when He is possessed of the attribute of rajas.

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At the time of protection, He assumes the forms of Vishnu and others, propagates the study of the
scriptures through Manu and others, shows the path of good conduct, and remains as the internal
ruler of all sentient beings and also time. He protects them with the attribute of sattva manifesting
itself.

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At the time of destruction, He remains as the Internal Rules of Rudra, Agni, Yama and others, and
of time and of all sentient beings. And He carries out destruction, being asociated with the attribute
of tamas.

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If the Lord creates some as happy and others as sorrowfull, do not in that case partiality and cruelty
come to Him?

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He does it (i.e. creation) on the basis of karma, and with a view to (the) welfare (of the soul). This
is similar to the mother who threatens a child that has swallowed mud. Therefore the objection
does not arise atall.

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It is as associated with a form that he does creation etc. This is stated in the text, "The
cloud-coloured one created the world with the sea full of three kinds of water (from springs, rivers
and rain)". (Tiruvaymozi, III.2.1).

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His form is much more liked (by all) than the qualities of His essential nature. It is suitable to Him
and is eternal. It is unique. It is made up of pure sattva. It is not like the body of the sentient beings,
wherein the essential nature of knowledge (belonging to the soul) is concealed. Like gold that is
placed in a small casket of translucent ruby (mAnikya), it reveals the divine essential nature which
is like gold. It is of limitless splendour. It is the ocean of innumerable auspecious qualities, such as
tender softness etc. It is meditated upon by yogins. It infatuates all beings. It produces (by its own
attractiveness) distaste for all enjoyments (other than that of contemplating it). It is perceived and
enjoyed by the eternally free and emancipated souls. It destroys all pain and weariness as if it were
a pool of perfume. It is the source from which the various incarnations arise. It is the protector of
all. It is the resort for all. It is adorned by all jewels and all weapons.

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The essentail nature of the Lord is five fold, namely, the supremely subtle and transcendent, the
aggregated, the incarnate, the Internal Ruler and the idol.

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Of these, that of supreme subtlety and transcendence is described as His remaining in a place where
time has no power to bring about modifications and bliss is limitless. There He is enjoyed by the
eternally free and emancipated souls.

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The aggregated is explained as His remaining in the forms of Sankarshana, Pradyumna and
Aniruddha, for the creation, protection and destruction of the world, for the protection of those in
the circuit of births and deaths and for showing grace to those who worship and meditate.

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In the supremely subtle and transcedental form all the six attributes beginning with knowledge are
found in their fulness. In the aggregated form only two of those attributes are manifest (in each of
Sankarshana, Prdyumna and Aniruddha).

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Of these, the Sankarshana form possesses the attributes of knowledge and power to sustain. It
presides over the individual soul and discriminates it (at the beginning of creation from matter).
Then passing into the states of Pradyumna, He teaches the sAstras and also is responsible for the
dissolution of the world.

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Pradyumna possesses the attributes of sovereignty and tireless vigour. He presides over manas (or
mind). Then He teaches the rules of virtuous conduct and He creates the pure groups (of souls),
beginning with the four Manus (i.e. the first couples of the four castes).

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Aniruddha possesses the attributes of the capacity to do impossible things and glory. He is
responsible for protection and also for the grant of the knowledge of truth. He is the cause of the
creation of time and the group of mixed souls.

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The incarnate is infinite in number and classified as unimportant and important.

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The character of being secondary (which pertains to some incarnations) arises through His will an
not through essential nature. This is similar to His assuming the forms of man, beast and
immovable things (according to His will).

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Of these, all the important forms of manifestation (i.e. incarnation) are the objects of meditation for
an aspirant for salvation - (those incarnations) whose bodies are supernatural, which possesses the
glories of His essentail nature (such as the quality of not being born, of not decaying and of being
the Lord of all) and which are like lights lit up from a lamp.

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The forms of BrahmA, Siva, VyAsya, JAmadagni (or ParasurAma), Arjuna (either KArtaviraya or
the PAndava) and Kubera are unimportant manifestations where the Lord presides over a soul
which has egoism. Hence they are not proper forms of meditation for the aspirants for salvation.
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We shall not state the following, because they cannot be easily understood and are held as most
secret; the differences between the nityodita and sAntodita forms; the fourfold division named
walking etc. (i.e. dreaming, sleeping and the meditative state of realisation) Kesava and other
forms; the thirysix forms of incarnations such as PadmanAbha etc.; the particular incarnations of
Upendra, Trivikrama, Dadhibhakta, Hayagriva, Nara, NArAyana, Hari, Krishna, Matsaya, KUrma,
VarAha etc. and their hands, weapons colours, actions and places of residence.

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Free will is the cause of incarnation.

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The objective sought to be maintained are three beginning with the protection of the good (and
including the destruction of the wicked and the establishment of righteousness as set out in the
GitA IV.9).

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Suppose it is states thus: It is declared in certain authoritative text that He is born (in the world) in
account of a curse imposed on Him by Bhrigu and such other things. Therefore, is it not Karma that
should be the cause of incarnation?

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These curse etc. are only a pretext in these (cases) but incarnation is out of free will. Thus the
objection is replied so.

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The statement that He is the Internal Ruler (of all) means that He enters within and acts as the
controller.

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He remains a friend to all the sentient beings at all stages such as entering into Paradise, hell etc.,
without deserting them. In addition to this, He remains with a body which is holy and auspicious
for being meditated on by them and for protecting them. As in kinsman, He remains in their
lotuslike heart (with this form).

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The incarnation as idol is the form that is found in temples and houses. He manifests Himself in the
substances liked by the sentient beings, as stated in the text, "Whatever form that is pleasing to the
devotees, (He assumes) that same form" (First TiruvandAdi, 44). Unlike in the case of
Incarnations, He remains near at hand without any restriction as regards place, time and the person
who is entitled to worship Him. He overlooks their offences. He is dependent on the worshiper for
all activities.

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All these are perfect in the idol form, namely, production of attachment, being the support of all
auspiciousness, being the refuge of the entire world and being worthy of being experienced (and
enjoyed).

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(In that state) there will be the interchange of position as between owner and property. He appears
as if ignorant, as if weak and as if dependent. In spite of this, He graciously satisfies all the desires
of His devotees, under the sway of His limitless mercy.




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