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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