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Oppiliappan List Archive: Message 00142 Jan 2005

 
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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

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