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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