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          tAtparya ratnAvaLi - Part 8 - Slokam 6.

Slokam 6:

        prAcye sevAnuguNyAt prabhumiha Satake'mamsta mukter-upAyam
        mukta prApyam dvitIye munir-anububudhe bhogyatA vistareNa   |
        prApyatva upAya bhAvau Subha subhaga tanor-ityavAdIt tRtIye
        ananya prApyaS-caturthe samabhavat itarair-ap-yananyAd-
yupAyaH  ||

In this Slokam, svAmi deSikan proceeds to give the gist of the 
message communicated by nammAzhvAr through each of the ten `pattu'-s 
or Sataka-s - the group of 100 pASuram-s.

-       munih prAcye Satake prabhum sevA AnuguNyAt mukteh upAyam 
amamstah -  In the fist Satakam (hundred pASuram-s), nammAzhvAr tells 
us that bhagavAn is the means for moksham because He is One who is 
fit to be worshiped.  The key words here are `sevAnuguNyAt' 
and `prabhum'. `sevAnuguNyAt' - BhagavAn is full of infinite kalyANa 
guNa-s including the key guNa-s of sauSIlyam, saulabhyam, vAtsalyam, 
etc., that are very essential for the jIva-s to approach Him to seek 
liberation.  Only such a One with these kalyANa guNa-s can be the 
upAyam or means for salvation.  His infinite kalyANa guNa-s are of 
immense help to the devotees, and so He is the surest means of 
liberation.  `prabhu' ? `Lord, Master, One who possesses power'.  
BhagavAn is the Lord and Master of all without exception.  There is 
no one equal to Him or above Him in any aspect.  It is His Lordship 
that comes into play in His svAtantRyam or absolute independence to 
do whatever He wishes, including forgiving all the sins of the 
devotees who unconditionally surrender to Him, and bestowing 
salvation on the qualifying devotees.  Thus, both His kalyANa guNa-s 
and his prabhuttvam come into play in His being the upAyam.

-       dvitIye, bhogyatA vistareNa mukta prApyam anububudhe ? In the 
second Satakam,  nammAzhvAr explains in detail that bhagavAn is fit 
to be enjoyed, and He is one who is enjoyed by those who have 
attained moksham or salvation.  Thus, He is the Ultimate goal to be 
attained, because He is the Supreme Bliss, and performing eternal 
kainkaryam to Him is the bliss that the nitya-s and mukta-s are 
enjoying in SrIvaikunTham.  prApyattvam.  

-       tRtIye prApyatva upAya bhAvau  Subha subhaga tanoh iti 
avAdIt ? In the third Satakam, AzhvAr points out that the upAyattvam 
(the fitness to be the upAyam for moksham), and the prApayattvam (One 
who is fit to be sought and attained) that are mentioned above, are 
attributes that can be fitting only to the One Who has the auspicious 
tirumEni that can remove the sins of all, and that can involve the 
devotees in the non-satiating enjoyment of His tirumEni, and immerse 
them in eternal kainkaryam to Him.  divya ma'ngala vigraha 
viSishTan.   Note that the viSisTAdvaita sampradAyam clearly declares 
that bhagavAn is endowed with an auspicious tirumEni that captivates 
the bhakta and that can remove all the sins of the jIva-s by the very 
sight of His tirumEni, and that permanently engages the mind of a 
sincere devotee in the desire to render nitya kainkaryam to Him ? 
divya ma'ngala vigraha viSishTan.

-       caturthe ananya prApyaH ? In the fourth centum, AzhvAr 
declares that he has chosen emperumAn with the infinite kalyANa guNa-
s and with the auspicious tirumEni as his only goal, nothing else 
whatsoever interests him, including any aiSvaryam, kaivalyam, etc. 
This is the mark of a true devotee.  In other words, none but this 
Lord is worthy of being sought, worshipped, etc. (No other goal 
except Him). ? ananya prApyattvam.

-       itaraih ananyAd-yupAyah samabhavat ? In the remaining Sataka-
s, AzhvAr reinforces that there is no other means for liberation and 
no other purpose in life other than meditating on the kalyANa guNa-s 
of emperumAn.   These remaining Sataka-s elaborate on the guNa-s of 
bhagavAn that were sung in the first Satakam in support of His being 
the upAyam, in greater detail. (No other means except Him). ? ananya 
upAyattvam.

Thus, tiruvAimozhi reveals to us that bhagavAn is both the means to 
attain Him, and the end to be attained also.  

-dAsan kRshNamAcAryan

(To be continued).





 
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