SrI:Namo NArAyaNADear Sri kRshNamAcAry,Adiyen really enjoys reading your series (current as well as the monumental sahasranAmam series). Very informative and detailed in the different references used. Thanks (a very inadequate word) for your wonderful kainkaryam.adiyen,jayshree narasimhan (singapore)
On 5/22/07, champakam <champakam@xxxxxxxxx> wrote:SrImate SrI ra'nga rAmAnuja mahA deSikAya namaH.
tAtparya ratnAvaLi - Submission 22 - Slokam 13 Part 3,
tiruvAimozhi 1.3 contd.
· pASuram 1.3.5:
piNakkaRa aRu-vagaic-camayamum neRi uLLi uraitta
kaNakkaRu nalattanan antam-il Adi am-bhagavan
vaNakkuDait-tava neRi vazhi ninRu puRa neRi kaLai kaTTu
uNakkumin paSai aRa avanuDai uNarvu koNDu uNarndE (1.3.5).
antam-il Adi em-bhagavan, aRu vagaic-camayamum neRi uLLi, piNakku aRa
uraitta kaNakkaRu nalattanan. AvanuDai uNarvu koNDu uNarndu,
vaNakkuDai tava neRi vazhi ninRu, puRam neRi kaLai kaTTu, paSai aRa
uNakkumin ? In order to resolve this dispute once and for all,
empermAn who is the Creator of all and who is endowed with infinite
auspicious qualities, and who narurally possesses infinite knowledge
etc., analysed the six non-vedic faiths compared to the path shown by
the veda-s, and showed us through His own words (through the gItA)
that the path of devotion to Him to the exclusion of all other paths,
is the correct path to follow. Realize this truth shown by Him very
clearly, and completely detach yourself from all other attachment.
svAmi deSikan captures the essence of this pASuram through the
phrase "sva-prabodha pradatvAt" ? Because He gives us the true
knowledge about Himself through SAstra-s such as the gItA ? piNakkaRa
aRu vagaic-camayamum neRi uLiLi uraitta kaNakkaRu nalattanan. (Even
though He is the same One who created the diverse faiths) He has
revealed the true knowledge about Himself through His own words in
the form of the gItA, the pA'ncarAtra, etc. He is a sulabhan (recall
the guNam at the daSakam level) because He has made this information
available to us through these easy means, so that we can be free of
confusion, and attain Him through the path He has shown us. The gItA
makes it crystal clear that we should not follow the tAmasic and
rAjasic grantha-s, but should follow the sAttvic texts, that we
should do all our actions by dedicating any benefit to Him alone, and
that worship of anya devatA-s is for those with inferior intellect.
· pASuram 1.3.6:
uNarndu uNarndu izhindu aganRu uyarndu uruviyanda in-nilaimai
uNarndu uNarndu uNarilum iRai nilai uNarvadu aridu uyirgAL !
uNarndu uNarndu uraittu uraittu ari ayan aran ennum ivarai
uNarndu uNarndu uraittu uraittu iRai'njumin manappaTTadu onRE.
uyirgAL! uNarndu uNarndu izhindu aganRu uyarndu uru viyanda in-
nilaimai uNarndu uNarndu uNarilum, iRai nilai uNarvadu aridu;
uNarndu uNarndu ari, ayan, aran ennum ivarai uraittu uraittu, manap
paTTadu onRu uNarndu uNarndu uraittu uraittu iRai`njumin ? Oh you
jIva-s! The tattvam (true nature) of the Supreme Lord is not easy to
grasp, even though it may be possible to grasp the subtle nature of
your soul as different from the body through acquisition of
knowledge, your own different experiences, intense analysis involving
both depth and breadth, etc. Therefore, using all the available
scriptural evidence, thoroughly analyse the tri-mUrti-s ? brahmA,
vishNu and Siva, with an unbiased mind, analyze, discuss, re-analyze
and discuss over nd over again their complete personality, traits,
attributes, etc., and then come to a firm conclusion over who is
Supreme among the three, and then surrender to this one Supreme Deity
unconditionally.
svAmi deSikan identifies the main guNa reflected in this pASuram by
the phrase :khyAta abhikhyA Adi cihnAt (uNarndu uNarndu etc.) ?
Because He stands out through His well-known actions and the
associated fame. (khyAta ? well-known, renowned; abhikhyA ?
splendor, beauty, luster). His name ? nArAyaNa, His infinite kalyANa
guNa-s, His wondrous acts of protecting the other gods at their times
of trouble, His infinite Mercy towards His devotees, etc., are all
well-known, and clearly show Him to be the Supreme Deity over and
above all the other gods. However, for the non-discerining souls,
the arguments such as the tri-mUrti sAmyam ? equality between the
tri-mUrti-s etc., are presented to confuse their mind. AzhvAr
advises us to make an effort to understand the significance behind
bhagavAn's nAma-s, His actions, etc., based on a thorough, sincere,
unbiased, and serious effort to understand these based on pramANa-s,
and realize who the Supreme Deity is, and then surrender to Him.
Note that AzhvAr is not coming out and declaring the parttvam of
SrIman nArAyaNan in this pASuram explicitly; instead, he gives us a
clear direction on how we should be able to find out the answer to
who among the tri-mUrti-s is the Supreme Deity, if only we take the
time to look at the existing pramANa-s, and think about it in an
unbiased way. He does not want to ask us to just accept his word on
this. In future pASuram-s, he will make it clear what his conclusive
position is on who the Supreme Deity is.
There are eight occurrences of the word uNanrndu in this pASuram.
The detailed interpretation of these different instances is presented
in detail in the write-up for this pASuram under the title `tri-mUrti-
s in tiruvAimozhi'.
-dAsan kRshNamAcAryan
(To be continued)
--
Thanks & regards,
Jayshree Narasimhan
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