SRS VOL.08 / ISSUE # 13 dated 9th February 2007

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SrI:

SrimatE Raamaanujaaya Namaha //

SrimatE Nigamaanta Mahaa Desikaaya Namaha //

SrIman! SrI Ranga Sriyam anupadravam anudhinam Samvardhaya/

SrIman! SrI Ranga Sriyam anupadravam anudhinam Samvardhaya//

KAvEri VardhathAm kAlE, kAlE varshathu vAsava: /

SrI RanganAthO jayathu Sri Ranga Sri cha VardhathAm//

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SRI RANGA SRI VOL.08 / ISSUE # 13 dated 9th February 2007

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EDITORIAL 1

Dear Bhaagavatas:

We are happy to reproduce the article on Asmad Achaaryan, His

Holiness Srimad Andavan, Poundarikapuram Swami Asramam, Srirangam.

(This appeared in the Hindu dated 9th Februray 2007)

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Spiritual warrior of Sanatana Dharma

(PREMA NANDAKUMAR)

---

It is 25 years since Gopaladesika Mahadesikan became head of Sri

Poundrikapuram Asramam. The silver jubilee celebration begins

tomorrow.

 

Gopalaraya Mahadesikan

Sri Ramanuja Darsana was given a great leap forward by Sri Vedanta

Desika through his Sanskrit, Tamil, Prakrit and Manipravala works.

Several paramparas have enthusiastically carried forward the message

of Sri Vaishnavism in an atmosphere of admirable quietude, serving

the Sanatana Dharma effectively, passing on to the succeeding

generations a faith that is crystalline and adheres to the yoga of

divine love. Bhakti for the Lord, channelled through bhakti for the

guru, has been the mark of these paramparas. One such parampara is

the line of pontiffs of the Sri Poundrikapuram Asramam, Srirangam.

 

Tracing back its ancestry to the illustrious Sri Gopalaraya

Mahadesikan, popularly known as Tirukudanthai Desikan who was a

disciple of Sakshad Swamy (Vedanta Ramanuja), the Poundrikapuram

Swami Asramam has had a sterling spiritual heritage led by scholarly

renunciates like Vazhuthur Andavan, Tiruthuraipundi Andavan and

Periandavan. The pontiffs who were residents of the Poundrikapuram

Asramam in Srirangam where the Kollidam flows by quietly, include

Veliyanallur Srinvasa Mahadesikan, Poundrikapuram Srinivasa

Mahadesikan, Mannargudi Sri Ranganatha Mahadesikan and Vinatrangarai

Srinivasa Mahadesikan. Thus, Sri Gopaladesikan had an enviable

background and an unenviable task on hand as he had to rise to the

great heights of his predecessors when he became the ninth Andavan of

the Asramam.

 

It is now history that during the last quarter century, the pontiff,

referred to as Srimad Paravakottai Andavan, has added further

luminosity to the spiritual seat by his firm commitment to spread

Desika Darsana, by his rigorous self-discipline in following all the

rules pertaining to a renunciate's life.

 

Boon to Vaishnavas

His crystalline approach to scriptures has brought him a global

following. His tele-lectures are a boon to the Vaishnavas living

abroad. Master of Tamil, Sanskrit and Hindi, his discourses are a

delight to listen and ponder. His `Ramapiranai Karpom' is written in

an amazingly lucid style where the immortal Tamil epic of Kamban is

brought alive with all the dramatic details.

 

The Swami's intent is to place role models before the youth so that

it could rise to the heights achieved by Rama, Bharata and

Vibhishana. His critical eye dipped in devotion always spots a new

angle that helps the listener take a closer look at his ancient

heritage.

 

Born in 1921 at Paravakottai village, Sri Gopaladesika Mahadesikan

had his early education in Tirupati and completed his study of the

scriptures of the Desika Sampradaya in Mysore under the eminent

pontiff of Parakala Mutt, Sri Abhinava Ranganatha Brahmatantra Swami.

>From the Parakala Swami, he imbibed the severe discipline of

Vaishnavite renunciates. He certainly shines as a spiritual warrior

of Sanatana Dharma in this respect.

 

Since he does not travel by palanquin or car, his movements are

confined to Srirangam.

 

An equally important service rendered by the Swami to Sri Desika

Darsana is taking up the publication of Vedanta Desika's works along

with their commentaries. He has welded a fine team of learned

exegetics, editors and sponsors to reprint the existing commentaries

by eminent scholars like Vankipuram Sriramadesikachariar and

A.V.Gopalachariar, as also encourage the writing of new commentaries.

Among the latter is the noteworthy interpretation of Tirukudanthai

Desikan's Sri Desika Divya Sahasranamam by Navalpakkam V.

Vasudevachariar.

 

The Poundrikapuram Swami Asramam publications have also become a by-

word in excellence for book production.

 

It is a matter of great joy that the 25th year of the Swami's

ascending the spiritual throne of Sri Poundrikapuram Asramam is being

celebrated from February 10 for five days by his disciples and

followers with great enthusiasm. Among the events are the release of

new publications, Vedic recitations and religious discourses. His

Holiness Sri Rangapriya Mahadesikan is presiding over the festivities

in Srirangam.

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EDITORIAL 2

We started with the "Avataarikai" – "Part 1 of Introduction" to

Srimad Ramayanam in SRS Vol.8.11 dated 23rd January 2007 and

continued it in SRS Vol.8.12 dated 30th January 2007. Hope you

enjoyed the same.

 

Almost everyone knows the story of the epic though in broad outline,

if not in every detail. Though it makes a good story as well, the

importance of a study of Ramayanam lies in drawing the lessons it

conveys to us through the different characters and different

situations and how far they are relevant to the modern times.

Therefore, our focus will be on the morals conveyed in the various

episodes. This would necessitate retelling the story in brief before

proceeding to comment. Hope you will appreciate this approach. In

this Issue, we continue, with Part 3 of the Introduction.

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ISSUES RELEASED

With this issue, about 240 Regular issues of SRS have been released

so far, apart from numerous "Special Issues" as indicated below:

27 Issues of Vol. 1

15 Issues of Vol. 2

42 Issues of Vol. 3

35 Issues of Vol. 4

28 Issues of Vol. 5

30 Issues of Vol. 6

50 Issues of Vol. 7 and

13 Issues of Vol. 8 (including this)

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You may view the archives at http://www.ibiblio.org/sripedia

maintained By Sri Srinivasan Sriram

 

We strongly urge you to kindly peruse the "Regular Issues" archived

in the Files Section and view the Contents at srsindex.html (Not the

individual postings allowed for encouraging "Reader participation").

We are sure that you will be convinced of the quality of the

contents.

 

IF you are satisfied with the quality and contents of

"Sri Ranga Sri" -

Tell your friends to join by sending an email to

Srirangasri-

IF NOT:

Tell us, as to how we may improve.

Ever at your service

Moderator

"Sri Ranga Sri"

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IN THIS ISSUE

1. SRIMAD RAMAYANAM- INTRODUCTION (CONTINUED) PART 3

(Anbil Ramaswamy)

2. SATHABHISHEKAM AND ACHCHIDRA-ASWAMEDHA PAARAAYANAM Part 1

(Anbil Ramaswamy)

3. TATPARYA RATNAVALI - PART 12 - SLOKAM 10.

Sri N. Krishnamachariar Swami, Chicago

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1. SRIMAD RAMAYANAM- INTRODUCTION (CONTINUED) - PART 3

(Anbil Ramaswamy)

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16. WAYS TO MOKSHA.

Our Acharyas tell us that there are only two paths to attain mOKsha,

namely Bhakti (Devotion) and Prapatti (Absolute surrender to

God).Srimad Ramayanam is a work on both Bhakti and Prapatti.

bhaktyaa Paramayaa vaapi prapattyaa Vaa mahaa mate/

praapyOham na anyatAa praapyO mama kainkarya-lipsubhih/ and

prapannaad anyEshaam na disati mukundo Nijapadam

prapannas cha dvEdhaa sucharita-paripaaka-bhidayaa/

vilambEna praaptir bhajana sukham yEkasya vipulam

parasya aasu praaptih parimitarasaa jeevita dasaa//

 

We find that Srimad Ramayana is a work that delineates both Bhakti

and Prapatti in its own inimitable way.

 

17. SRIMAD RAMAYANAM AS A WORK ON DEVOTION (BHAKTI)

Nine kinds of Bhakti have been identified:

sravaNam keerthanam vishNO: smaraNam paada sEvanam/

archanam vandanam daasyam sakhyam aatma nivEdanam//

We can see that all these nine kinds of devotion are exemplified in

Srimad Ramayanam

- sravaNam (Listening to stories of the Lord)

Hanuman, the virtual hero of RamayaNam (RamaayaNa mahaa maalaa

rathnam) refused to go with Sri Rama saying that in Paramapadam he

cannot `hear' the story of Rama but only "Saama-gaanam". He is said

to be present wherever there is talk on or about Rama with hands over

his head and tears of joy in his eyes.

Yatra yatra Raghunaatha keerthanam tatra tatra krita mastaka anjalim/

Baashpavaari paripoorNa lOchanam maarutim namata raakshasa anthakam //

- keerthanam (Singing the praise of the Lord)

Valmiki is known to derive immense pleasure in reciting the name of

Rama. He repeatedly uses the name of Rama wherever he could.

- smaraNam (Remembering the exploits of the Lord)

Sri Sita is known to have been always thinking of her Lord. The way

she remembers and incessantly describes the Lord while at AsOka vana

reveals her "SmaraNa Bhakti"

- paada sEvanam (Serving at the feet of the Lord)

Bharata vowed that if he were not successful in bringing back Sri

Rama to AyOdhya, he would also don the robe like that of Rama and

stay in the forest to serve Rama. But, when Rama gave his Padukas and

bade him to go back to AyOdhya, he obeyed him, installed the Padukas

on the throne and acted as its vassal in the absence of Rama.

- archanam (Offering fruits. flowers etc to the Lord)

Sabari saved tasty fruits for offering to Rama, if and when he

visited her. Recognizing her Bhakti, Rama sent her to VaikunTam. She

did not offer spittle tainted remnants to Rama as some would have us

believe!

- vandanam (Falling at the feet of the Lord)

VibheeshaNa though a born Raakshasa was a "Dharmaatma"

"vibheeshaNastu dharmaatmaa na tu raakshasa chEshTita:"

He gave up everything (including wife, children, wealth etc) to

surrender to Sri Rama. He was an ideal example of the saying: One who

is attached to Paramaatma will be totally detached from all worldly

things"

"Parama aatmani yO raktah, viraktO: a-parama aatmani"

- daasyam (Physically serving the Lord)

LakshmaNa accompanied Sri Rama pledging to do all kinds of service to

Sri Rama in the forest while Rama was awake or while he slept:

"aham sarvam karishyaami jaagrata: svapatas cha tE"

- sakhyam (Being friendly to the Lord)

Sugreeva was so impressed with the qualities of Rama that he became

his best friend and showered on Rama unalloyed love as a friend.

- aatma nivEdanam (Surrendering one's soul to the Lord)

JaTaayu, when he saw Sri Sita being carried away by Ravana gave a

fight with him in which he almost lost his life. Valmiki describes

him as "Sreemaan JaTaayu"- an epithet he uses only in referring to

two others, namely, VibheeshaNa (Antarikshagata: Sreemaan) and

GajEndra (Sa tu naagavara Sreemaan)

 

Thus Srimad RamayaNam gives examples of the nine kinds of Bhakti

Therefore, it is rightly deemed a treatise on Bhakti

 

18. SRIMAD RAMAYANAM AS A WORK ON PRAPATTI

In fact, it is known as "Prapatti Saastra". In almost every canto, we

find numerous instances to prove the efficacy of Prapatti (Absolute

surrender to the Lord)

 

Bala khaaNdam:

- The surrender of Devas seeking his protection

- Trisanku's surrender to Viswaamitra for going to Heaven with

his physical frame

- Surrender of Sunaschepa

AyOdhya khaaNdam:

- Lakshmana's surrender to Rama for accompanying him to the

forest.

- Bharata's surrender that fetched him Paaduka Kainkaryam first

because the earlier DEva SaraNaagati had to bear fruit first and

Bharata's surrender bore fruit in Rama's taking over the kingdom

after the Vanavasam,

AraNYa khaaNdam:

- Sages surrender resulting in the decimation of Kara, DooshaNa

etc

- Mobile and Immobile beings surrender (by being in AyOdhya

which itself is taken as surrender) and thus attain higher worlds.

- The cruel crow surrenders and its life is spared, with a

light punishment for its misdeeds.

- Lord Rama surrenders to the Ocean King who later surrenders

to Rama- These show how surrender can be effective only when a lowly

person does it to an able and capable superior.

Sundara khaaNdam:

- TrijaTa advises the Rakshasis to surrender to Sri Sita saying

that the latter would readily forgive their torturing her.

- PiraaTTi advises the Raakshasis that should Rama emerge

victorious as he was bound to, she would protect them.

- When Hanumaan wanted to take on the Raakshasis, Sri Sita

advised him that they did only their duty asking: "Who has not

erred?"- "KaruNam kaaryam aaryEna, Na kaschit na aparaadyati"

Yuddha khaaNdam:

- * The famous VibheeshaNa SaraNaagati. Sri Rama vows that even

if RavaNa himself had surrendered he would forgive the offender and

accept his surrender.

Uttara khaaNDam:

- Sri Rama's reply to Maalyavaan: Just like, a tiger could be

killed for protecting the cows, the latter killing of the enemies for

honoring an earlier surrender was only just and proper.

Vaali Vadam: The same logic holds good here. In order to honor the

earlier

 

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To Continue

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2. SATHABHISHEKAM AND ACHCHIDRA-ASWAMEDHA PAARAAYANAM Part 1

(Anbil Ramaswamy)

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Dear Bhagavatas:

On 21st July 2006, I had the good fortune to attend the

Sathabhishekam of Sri M. Krishna swami, (my relative and father of

Sri M.K.Sudarshan of Kuwait) at Narayani Ammal Kalyana ManTapam,

Mandaveli. There was a huge crowd of fans coming from all walks of

life, everyone vying with each other to receive the blessings of the

Octogenarian Swami. In spite of his frail health, he managed to

respond to every one of them and blessed them wholeheartedly. Some of

the members of "Sri Ranga Sri" who attended the function were Sri

G.K. Ramakrishnan and Mrs. I.V.K Chari (both of Kuwait).

 

As part of the celebrations, the famous "Acchhiddra- AswamEdha

PaaraayaNam" was recited in the morning by Vedic scholars specially

brought from kanchipuram. Sri Sudarshan had earlier requested me to

talk on the importance and need for reciting this PaaraayaNam and its

relevance in the context of SathabhishEkam. For want of time, this

could not be delivered on that day. I promised to post an extract of

the same for the information of members. And, here it is!

Dasoham

Anbil Ramaswamy

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1. WHY DO WE CELEBRATE BIRTHDAYS?

Birthdays are celebrated as a day of "thanksgiving" to the Lord for

having given us (in the year that passed by) an opportunity to

remember him and to do our Nitya and Naimittika duties as laid down

in the Saastras which are verily His commands. It is at the same time

a "renewal of our faith" in him and our vow to tread the path of

righteousness in the year ahead.

 

{In the Western world, it is celebrated by "cutting the cake"

shouting "Happy birthday to you"! They blow out by mouth the lighted

candles when they "eat the cake" because probably they cannot

also "have it" at the same time! This is considered ominous in our

Siddhartha and is resorted to only on the "EkOdishTam" day, the 11th

day of post-life ceremonies. It is the lighting of a lamp that is

considered auspicious (not blowing it out and that too by mouth). So,

let us "cut out" this pernicious practice at least in future. If you

must "cut" something, why not try an "Idli" instead of a "cake" (Of

course, this is not based on any PramaaNam!)}

 

2. WHAT IS SATHABHISHEKAM?

The word "Satha" means "one Hundred". All auspicious functions in

Hinduism are started with a ritualistic bath" (for

example, "PaTTaabhishEkamSatha-abhishEkam" means such a bath, on

the person attaining 100 years of age.

 

3. IS 80=100?

In practice, SathabhishEkam is celebrated on a person completing 80

years of age and not on completion of 100 years of age. No doubt, it

sounds incongruous to equate 80 with 100. The idea is that a person

steps on to the last leg of his lifetime on crossing the landmark of

80 years and is said to mentally get ready to face the "hereafter"

any moment thereafter!

 

4. 1000 CRESCENTS?

There is another interpretation that it represents the person having

lived to "see" one thousand crescent moons. (1000 pirai) This is

based on the calculation that sometimes in a year, there may be more

than 12 say, new moon days. Actually, it s the 13th day pirai (padin-

moonraam pirai also known as "PradOsham"), neither new moon

(Amaavaasya) nor 3rd day after that namely, "moonraam- pirai". The

reckoning of 1000 would be reached only over the latter half of the

81st year. So, even this does not add up to 1000 on the completion of

80 years. But, it is traditionally held that it is almost 1000 and so

the SathabhishEkam is celebrated on the completion of 80 years of age.

 

5. WHY SATHAABHISHEKAM?

It is arranged by the children, friends and well wishers of the

person with a view to receiving the blessings of the Octogenarian on

this special occasion considered to be especially effective. The

effectiveness is further augmented by arranging for the Acchhiddra-

AswamEdha PaaraayaNam by Vedic scholars on that day.

 

6. WHAT IS THIS ACHCHIDRA- ASWAMEDHA PAARAYANAM?

The word "Chchidram" means "defect, blemish, flaw, imperfection" etc.

The prefix "a" denotes the absence of all these. The implication is

that the life of the person as also those who participate in the

recitation will have a defect-less, blemish-less, flawless,

wholesome, perfect lives. In other words, they will be blessed with

all that is happy and desirable and to the fullest extent possible

and live "happily thereafter" and will have nothing wanting.

 

7. WHAT IS THE PRAMAANAM FOR ALL THESE?

There are numerous references to the efficacy of this PaaraayaNam in

the Vedas (which are collection of Mantras also called "Samhitas)

Vedas and BraahmaNas constitute the "Karma KhaaNDam" or "Poorva

KhaaNDam" while AraNyakas and Upanishads constitute "Jnaana khaaNDam"

or "Uttrara KhaaNDam". But, the most elaborate treatment of the

subject is found in the Sapthama PrapaaTaka (130 Panchaasats),

AshTama PrapaaTaka (91 Panchaasats) and Navama PrapaaTaka (84

Panchaasats) in the 3rd AshTakam of Taittreeya BraahmaNa of KrishNa

Yajur Veda. Similarly, "KaaTakam" is found treated in 10th, 11th and

12th Saakhas of KaTavalli

 

The Chapters are called "PrapaaTakas" or "Saakhaas" even as the

Chapters in Ramayanam are called "KhaaNdams" and those in Mahabharata

as "Parvas". The chapters are populated with Divisions and Sub

divisions numbered by the names such as "Anuvakaas", "Prasnaas",

and "Panchaasats" etc.

 

8. ORIGIN OF TAITTRIYA SAMHITA (KRISHNA YAJUR VEDA)

A little explanation of the terms may be in order in this

connection. "Yaj" means "Yaagam" or "Yagjnam". "Yajur Vedam" details

the procedures for the proper observance of the Yaagas and Yagjnas.

Yajur Veda was compiled by "Vaisampaayana", (a Sishya of Sage Vyaasa)

who imparted them to 27 pupils including "Yagjnavalkya". But, both of

them had a difference of opinion on an interpretation of on

the "Praayschitha" (atonement) for the great sin on the preceptor

killing his own sister's child. This resulted in Yaagnavalkya leaving

his preceptor after "vomiting" what he had learned. The other pupils

immediately transformed themselves into "Taittri" (Black birds) and

picked up the texts and hence "Taittriya Samhita" is called "KrishNa

Yajurveda" (Black Yajurveda)

 

Another legend says that Vaisampayana taught Yaska and Yaska to

TIttri, Yagjnavalkya learned the texts from Sun God who acknowledged

his homage by appearing in the form of a horse and revealed to him

again the Yajurveda. Hence, "Vaajasenaayi Samhita" is called "Sukla

Yajurveda" (White Yajurveda)

 

The word "KrishNa' is also derived from "aakarshaNam" (That

which "attracts or draws near). Thus "KrishNa Yajur Veda mantras"

attract all auspiciousness. As this PaarayaNam occurs in "KrishNa

Yajurveda" it is deemed to "attract" auspiciousness on all those who

recite / learn / listen to it.

 

9. WHO IS A YAJAMAANAR?

{In colloquial parlance, we find some ladies calling their

husbands "Yajamaanars". This is not correct. Only he can be

called "Yajamaanar" who performs "yagjna"! And, most of the men folk

today have forsaken performing even "Sandhya-Vandanam"- a basic Vedic

ritual not to speak of "Yagjna" and thus have forfeited their right

to this appellation}

 

10. SROUTA SOOTRAS

Several Rishis have attested to the efficacy of this through their

commentaries called "Sootras" which literally means "Threads'

Sruti" is another name for "Veda" and "Srouta Sootras" mean "threads

from the Veda". The more important of them are those of

Aapasthambhar, BOdaayanar, Bharadwaajar, Sathyasaadar, HiraNyakEsin,

Vaikhaanasar in their Srouta Sootras

 

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To Coninue

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3. TAtparya RatnAvaLi - Part 12 - Slokam 10.

Sri N. Krishnamachariar Swami, Chicago

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Slokam 10:

 

icchA sArathya satyApita guNa kamalA kAnta gItAnta sidhyat

SuddhAntAcAra Suddhaih iyam anagha guNa granthi bandhAnubaddhA |

tattAdRk tAmraparNI taTa gata SaThajit dRshTa sarvIya SakhA

gAthA tAtparya ratnAvaLir-akhila bhayottAraNI dhAraNIyA ||

 

This is the 10th Slokam in sequence in tAtparyAnAvaLi, and is also

the formal conclusion of svAmi deSikan's avatArikA (Introduction)

consisting of the first 10 Slokam-s of tAtparya ratnAvaLi. In the

current Slokam, svAmi deSikan gives the phala Sruti for tAtparya

ratnAvaLi. He summarizes the greatness of nammAzhvAr, his

tiruvAimozhi, and the greatness of emperumAn who is sung in

tiruvAimozhi. He also points out the greatness of those who will

benefit from the knowledge of tiruvAimozhi as captured and described

in tAtparya ratnAvaLi, and the benefit that they will attain by

having in their hearts the message communicated in this work.

 

 

- iyam anagha guNa granthi bandhAnubaddhA gAthA tAtparya

ratnAvaLih – This poetic compostion titled tAtparya ratnAvaLi that

has been strung together into a garland made of auspicious bhagavad

kalyANa guNa-s (just as a garland of ratna-s is strung together using

a string)

- tattAdRk tAmraparNI taTa gata SaThajit dRshTa sarvIya SakhA

tAtparya ratnAvaLih – consisting of the string of ratna-s (precious

gems) extracted from the drAviDa veda SakhA-s that are composed by

SrI SaThakopa muni who took his incarnation on the sacred banks of

the tAmraparaNI river, and that are fit to be chanted by one and all

without distinction of varNa-s etc.

- SuddhAntAcArya siddhaih dhAraNIyA – is fit to be supported

and meditated on by those devotees that have become purified by

conducting themselves according to

- icchA sArathya satyApita guNa kamala kAnta gItAnta

siddhyAt – the teachings of the carama Slokam at the conclusion of

SrImad bhagavad gItA by Sriyah-pati (kamala kAnta – the Consort of

lakshmi) who vividly manifested His kalyANa guNa-s such as as His

sauSIlyam, His ASrita pAratantRyam (being subservient to to His

devotee) etc, by voluntarily becoming the Charioteer for arjuna by

His own Free Will.

- akhila bhayottAriNI – for the removal of all fears arising

from the ocean of samsAra.

 

tAtparya ratnAvaLi is a poetic composition that consists of the ratna-

s extracted from tiruvAimozhi, sung by nammAzhvAr who took his

incarnation on the banks of the sacred river tAmaraparNI, and sung in

the form of the drAviDa veda that can be chanted by any one without

distinction of any kind; each of these ratna-s is an exposition of

the blemishless kalyANa guNa-s of the Consort of lakshmI. The

tAtparya ratnAvaLi is fit to be enjoyed and cherished in the hearts

of the devotees who have understood and benefited from the teachings

of Lord kRshNa, who demonstrated His kalyANa guNa-s such as His

ASrita pAratanRyam, sauSIlyam etc. by His becoming a Charioteer to

arjuna of His own Free Will. The teachings referred to are captured

in the form of the carama Slokam of SrImad bhagavad gItA (sarva

dharmAn parityajya mAm ekam SaraNam vraja).

 

- sarvIya SakhA – One of the principal greatnesses of

tiruvAimozhi is that it is common to (fit to be sung by) all varNa-s

without any distinction, unlike the veda-s in samskRt; it reveals

the same truth that is sung in the veda-s, but in an easily

understandable form. This one SAkhA alone – sarvIya sAkhA, is

sufficient to convey all the deep meanings contained in all the veda-

s in samskRt and all the other veda-s in tamizh (the prabandham-s of

other AzhvAr-s etc.). tAtparya ratnAvaLi captures the essence of

tiruvAimozhi, and presents it to those who are are not knowledgeable

in the drAviDa bAshA or the tamizh language.

 

- gItAnta sidhyat SuddhAntAcAra Suddhaih – Those who have

become pure by realizing the truth as taught in the carama Sloka at

the conclusion of the bhagavad gItA, and by conducting themselves

(AcAra) in this path. svAmi deSikan declares that these are the

people who will treasure tha tAtparya ratnAvaLi in their hearts. Who

are these people, and what is this path that is being referred to?

SrI ve'nkaTeSAcArya describes these devotees as "ananya upAyatva,

ananya-prayoja'ngaLAlE pariSuddharAna paramaikAntikaL" – those who

are single-minded in their devotion to Him and who realize that He is

the only upAyam or means for salvation and do not seek any other

means to attain Him, and those who deem Him as the only goal to be

attained. SrI UV describes this path as "antahpura AcAram" – the

conduct appropriate to the Consorts towards a husband – not seeking

anyone's protection except their husband, not depending on anyone

else for anything whatsoever, etc. - the result of the knowledge that

the jIva is eternally subservient to the Lord, and to no one else

(ananya Seshatva j~nAnam). This is the realization that is

necessary for us to totally and unconditionally surrender to Him

(prapatti or SaraNAgati). Those who have been purified by this

realization, and have been cleansed of all other incorrect knowledge,

are the ones who are fit to cherish tAtparya ratnAvaLi in their

hearts.

 

SrI ve'nkaTeSAcArya gives an example of the conduct of a

paramaikAntin who conducts himself as per the teachings of the carama

Sloka. These are people who are purified by realizing the ananya

upAyatvam (not resorting to anyone other than emperumAn as the means

for liberation), and ananya prayojanatvam (not having anyone other

than Him as the goal to be realized). He gives the example of sItA

pirATTi, who declared "tat tasya sadRSam bhavet" (sundara. 37.62),

and refused to be rescued from rAvaNa by hanuman when he offered to

carry her on his shoulders, insisting that she will only look for Him

to rescue her; she also single-heartedly saw Lord rAma alone in

everything she saw – ekastha hRdayA nUnam rAmam eva anupaSyati

(sundara. 16-25). A paramaikAntin is one who has this depth of

ananya upAyatvam, and utter dependence and meditation on Him as the

sole goal to be attained.

 

SrI UV comments that those who enjoy the Sloka-s of tAtparya

ratnAvaLi, and dwell in thought on the meanings of the words that

represent bhagavad guNa-s, especially keeping in mind the

connectivity between a given guNa with the one that precedes and the

one that follows it, will get great clarity on the message of

tiruvAimozhi, and also realize the greatness of tiruvAimozhi over

other grantha-s.

 

-dAsan kRshNamAcAryan

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- To Continue-

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