SrImath Azhagiya Singar's Sankalpa SooryOdhya KaalakshEpam : Part 6 ( Jan 24 & 26 ,2005)

[Guest guest]

Thai Makam , Thirumazhisai AzhwAr avathAra Dinam

 

SrI:

 

SrI MalOla ParabrahmaNE Nama:

 

Thirumazhisai AzhwAr ThiruvadigaLE SaraNam

 

Sri NaarAyaNa YathIndhra MahA DesikAya Nama:

 

Dear SishyAs and AbhimAnis of SrI Matam :

 

The conversation between the Queen (Sumathy) & the KIng (VivEkan) continues :

 

(Sumathy) : Oh Raajaa ! I agree that the Noble one , who is the Creator of this world is the sole grantor of Moksham . Even the devAs stumble on determining that Parama Purushan . How does one conclude that this Supreme Being is Sriman NaarAyaNan ? How do you prove that PurushOtthaman is the only One , who is the Supreme Being ?

 

(VivEka RaajA ) : Devi ! This determination about Sriman NaarAyaNan being the sole-grantor of Moksham is arrived at from a deep understanding of the doctrines enshrined in Smruthi and PurANams that are indispensable to explain the Veda manthrams and Upanishads .

 

Now Swamy Desikan uses a slOkam from Srutha PrakAsikai of Sri Sudarsana Soori

(Commentator of Sri BhAshyam of AchArya RaamAnuja) to illustrate how the determination

of the Supermacy of Sriman NaarAyaNa is made with the help of Smruthi , PurANams and

Upanishads as PramANams :

 

mEyam VishNur-vEdha-vaadhasccha maanam

mArtharasccha brahmaNA: satthvanishtaa:

itthhE tEshAm eiykaraasyam pratheema:

kreeDaprAyair-dhurvidagthai: kimanyai: ----SlOkam 89

 

(meaning) : A concordant trinity group (triad) is : Vedam , Vipran ( BrAhmaNan)

and Kesavan ( The Lord). Kesavan is the meaning of the VedAs . The pramANams

are VedAs . BrahmaNAs are embodiments of Satthva guNam . Together , these

three ( Noble Veda-Vipra-Kesava group) are called a Raasi (Veda-Vipra-Kesavaika

Raasi). They form a unified whole ( yEkamithi roopa-kaaryaanupravEsam) and hence

are referred to as a Raasi unit or entity . While this powerful Raasi is on our side

to establish the Parathvam of our Lord , what is the need for other things , which are

comparable to the worms without any skills ?

 

(Comments) : PramANam , PramEyam and PramAthaa are being referred to here .

PramANa according to VisishtAdhvaitha is YathArTa Jn~Anam , the true knowledge ,

the means of valid knowledge . PramEya is the object of knowledge known

through PramANam . PramAtha is the cognizer or the knower who cognizes .

PramAtha ( BrAmaNan ) has to have Saathvika GuNam and should be knowledgable

about the meanings of Veda Manthrams . If the PramAthaa is Saathvic , then PramANam

and PramEyam will become Saathvic. yEkarAsyam ( the concordant assembly )

of the three ( Vedam , Vipra and Kesavan ) will result. Vedam is the PramANam .

Those who understand the PramANams are the Vipra: ( BrAmins) and

the object that is understood is the Lord (Kesavan).

 

In the next slOkam (89th) , the churning of the VedAs and SaasthrAs

with the help of the unassailable yukthis (reasonings) is arrived at

and the irrefutable conclusion is that there is no one equal or superior to

Kesavan ( na dhaivam KesavAth Param ) is summarized :

 

SaasthrAnyAlOdya sarvANi asiTila gathibhi: yukthi-vargai: vichArya

svAntharnidhArya tatthvam svabhujamapi mahathyuddharan soorisanghE

Sathyam Sathyam cha Sathyam punarithi kaTayan saadharam vEdavAdhi

Paarasarya: pramANam yadhi ka iha para: KesavAdhAvirasthi -----> SlOkam 89

 

(Meaning ): Veda VyAsar and His father Sage ParAsarar assessed

all the SaasthrAs ( SarvANi SaasthrANi AalODya) with unshakable varieties

of reasoning ( asTila gathibhi: yukthi-vargai: vichArya) and arrived at

the central Tatthvam within themselves ( tatthvam SvAntharnidhArya ) and raised

thereafter their hands high in the assembly of learned ones ( SoorisanghE svabhujamapi

mahath uddharan) and announced with love :" This is Sathyam , Sathyam ,

Sathyam ( three times) , There is no Supreme One (God) other than Kesavan ".

 

This is the path travelled by the Great ones . These enlightened ones instruct

us to travel in that noble path shown by Sages ParAsara and VyAsa (MahAjanO

yEna gatha: Sa PanTaa ithi cha Maharshi bhAshitham ). Oh Sumathy ! You

can see that now for yourself .

 

VivEka Mahaa RaajA Continues describing this noble path :

 

tarkO na prathishtathi prabhavathythrayyapi vyAkulee

kshObham yAnthi miTa: kshathA rishigira : kshudhrOkthaya: kim puna:

ittham tatthva-viniscchayO nidhiriva kshipthO guhAbhyantharE

panTAnam thu MahAjanasya nipuNa: pratyanjamadhyanjathi ----> SlOkam 90

 

(Meaning) : Tarkam is not selected , when trying to find the meanings

of Veda manthrams. ( For understanding Vedam and Upanishads , however ,

VyAkaraNa and NyAya Saasthrams have to be learnt). Confusion

also arises , when Vedic passages are not subjected to vichAram .

The statements of Rishis will many times be inconsistent .Therefore

the Tatthva Jn~Anam will be hidden in the cave of knowledge beyond

access by us . However much one tries on his own , it is not easy to develop

Tatthva Jn~Anam about who is the Supreme Being . One has to follow

the path travelled by MahAns (SishtAs) to find and benefit from the difficult

to access the hidden treasure of Tatthva Jn~Anam . The travel in the path

laid out by the MahAns of yore will yield the results without fail just as

the Sun rises every day unfailingly in the East .

 

Viveka RaajA announces now , Who these MahAns are . He points out that

these path revealers are Sages VyAsa , VaalmIki , Manu , Bruhaspathy ,

Sukha , Sounaka and others who followed them . The progenitor of such

assembly of MahAns is indeed Sage ParAsarar , father of Sage VyAsa

and the creator of Sri VishNu PurANam . What Sage ParAsarar established

( ParadEvathA Paaratantryam- Determination on Who is the Supreme One )

in Sri VishNu PurANam -- the loftiest ammong Saathvika PurANam--alone

is enough for our reference as a helper in traveling on the road to Tatthva

Jn~Anam . VivEkan salutes Sage ParAsara thru the 91st slOkam for that gift :

 

apajanma-jarAdhikAm samruddhi krupayA sammukhayan asEshapumsAm

Paradhaivatha-pAramArTya-vEdhi parigruhNAthi ParAsara: svayam na:

 

We do not need too many MahAns to help us. Sage ParAsarar alone , who

granted the entire world the great gift of revealing the path to Moksham ,

is adequate for us . He established without doubt the Supermacy of

Sri VishNu NaarAyaNan as the sole Moksham-grantor.

 

Sumathy is pleased with the UpadEsam and asks : Oh Aarya Puthra

( worshipful One ) ! Your response is unquestionable . May I request you

to take into consideration the needs of those , who do not have the intellectual

power to analyze the various pramANams to arrive at the truth

( Lord NaarAyaNan is the Muktha Pradhan) and summarize briefly

for their benefit the determinations of the Sages at the end of

their lengthy deliberations ? Queen Sumathy has us in mind as

the chEthanams , who do not have the skills or patience to research on

VedAntha tatthvams (NigamAntha NiroopaNa viLamBa asahyamAnasya ),

and are in hurry ( tvaramANa hrudhayasya) to benefit from these truths .

 

VivEkan responds: Oh dear one , So be it. I will summarize the ParadEvathA

Paaratantryam ( the entire sixth chapter of Srimath Rahasya Thraya Saaram ),

which is essential for a chEthanam to become a ParamaikAnthi (SlOkams92-94) .

 

( To Be continued )

 

Srimath Azhagiya Singar ThiruvadigaLE SaraNam ,

Daasan , Oppiliappan Koil VaradAchAri Sadagopan