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SrI:
SrimatE Raamaanujaaya Namaha //
SrimatE Nigamaanta Mahaa Desikaaya Namaha //
SrIman! SrI Ranga Sriyam anupadravam anudhinam Samvardhaya/
SrIman! SrI Ranga Sriyam anupadravam anudhinam Samvardhaya//
KAvEri VardhathAm kAlE, kAlE varshathu vAsava: /
SrI RanganAthO jayathu Sri Ranga Sri cha VardhathAm//
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SRI RANGA SRI VOL.08 / ISSUE # 13 dated 9th February 2007
=====================================================================
EDITORIAL 1
Dear Bhaagavatas:
We are happy to reproduce the article on Asmad Achaaryan, His 
Holiness Srimad Andavan, Poundarikapuram Swami Asramam, Srirangam. 
(This appeared in the Hindu dated 9th Februray 2007)
----------------------------------------------------------------------
Spiritual warrior of Sanatana Dharma 
(PREMA NANDAKUMAR)
---------------------------------------------------------------------
It is 25 years since Gopaladesika Mahadesikan became head of Sri 
Poundrikapuram Asramam. The silver jubilee celebration begins 
tomorrow. 

Gopalaraya Mahadesikan 
Sri Ramanuja Darsana was given a great leap forward by Sri Vedanta 
Desika through his Sanskrit, Tamil, Prakrit and Manipravala works. 
Several paramparas have enthusiastically carried forward the message 
of Sri Vaishnavism in an atmosphere of admirable quietude, serving 
the Sanatana Dharma effectively, passing on to the succeeding 
generations a faith that is crystalline and adheres to the yoga of 
divine love. Bhakti for the Lord, channelled through bhakti for the 
guru, has been the mark of these paramparas. One such parampara is 
the line of pontiffs of the Sri Poundrikapuram Asramam, Srirangam. 

Tracing back its ancestry to the illustrious Sri Gopalaraya 
Mahadesikan, popularly known as Tirukudanthai Desikan who was a 
disciple of Sakshad Swamy (Vedanta Ramanuja), the Poundrikapuram 
Swami Asramam has had a sterling spiritual heritage led by scholarly 
renunciates like Vazhuthur Andavan, Tiruthuraipundi Andavan and 
Periandavan. The pontiffs who were residents of the Poundrikapuram 
Asramam in Srirangam where the Kollidam flows by quietly, include 
Veliyanallur Srinvasa Mahadesikan, Poundrikapuram Srinivasa 
Mahadesikan, Mannargudi Sri Ranganatha Mahadesikan and Vinatrangarai 
Srinivasa Mahadesikan. Thus, Sri Gopaladesikan had an enviable 
background and an unenviable task on hand as he had to rise to the 
great heights of his predecessors when he became the ninth Andavan of 
the Asramam. 

It is now history that during the last quarter century, the pontiff, 
referred to as Srimad Paravakottai Andavan, has added further 
luminosity to the spiritual seat by his firm commitment to spread 
Desika Darsana, by his rigorous self-discipline in following all the 
rules pertaining to a renunciate's life. 

Boon to Vaishnavas 
His crystalline approach to scriptures has brought him a global 
following. His tele-lectures are a boon to the Vaishnavas living 
abroad. Master of Tamil, Sanskrit and Hindi, his discourses are a 
delight to listen and ponder. His `Ramapiranai Karpom' is written in 
an amazingly lucid style where the immortal Tamil epic of Kamban is 
brought alive with all the dramatic details. 

The Swami's intent is to place role models before the youth so that 
it could rise to the heights achieved by Rama, Bharata and 
Vibhishana. His critical eye dipped in devotion always spots a new 
angle that helps the listener take a closer look at his ancient 
heritage. 

Born in 1921 at Paravakottai village, Sri Gopaladesika Mahadesikan 
had his early education in Tirupati and completed his study of the 
scriptures of the Desika Sampradaya in Mysore under the eminent 
pontiff of Parakala Mutt, Sri Abhinava Ranganatha Brahmatantra Swami. 
>From the Parakala Swami, he imbibed the severe discipline of 
Vaishnavite renunciates. He certainly shines as a spiritual warrior 
of Sanatana Dharma in this respect. 

Since he does not travel by palanquin or car, his movements are 
confined to Srirangam. 

An equally important service rendered by the Swami to Sri Desika 
Darsana is taking up the publication of Vedanta Desika's works along 
with their commentaries. He has welded a fine team of learned 
exegetics, editors and sponsors to reprint the existing commentaries 
by eminent scholars like Vankipuram Sriramadesikachariar and 
A.V.Gopalachariar, as also encourage the writing of new commentaries. 
Among the latter is the noteworthy interpretation of Tirukudanthai 
Desikan's Sri Desika Divya Sahasranamam by Navalpakkam V. 
Vasudevachariar. 

The Poundrikapuram Swami Asramam publications have also become a by-
word in excellence for book production. 

It is a matter of great joy that the 25th year of the Swami's 
ascending the spiritual throne of Sri Poundrikapuram Asramam is being 
celebrated from February 10 for five days by his disciples and 
followers with great enthusiasm. Among the events are the release of 
new publications, Vedic recitations and religious discourses. His 
Holiness Sri Rangapriya Mahadesikan is presiding over the festivities 
in Srirangam.
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EDITORIAL 2
We started with the "Avataarikai" ? "Part 1 of Introduction" to 
Srimad Ramayanam in SRS Vol.8.11 dated 23rd January 2007 and 
continued it in SRS Vol.8.12 dated 30th January 2007. Hope you 
enjoyed the same. 

Almost everyone knows the story of the epic though in broad outline, 
if not in every detail. Though it makes a good story as well, the 
importance of a study of Ramayanam lies in drawing the lessons it 
conveys to us through the different characters and different 
situations and how far they are relevant to the modern times. 
Therefore, our focus will be on the morals conveyed in the various 
episodes. This would necessitate retelling the story in brief before 
proceeding to comment. Hope you will appreciate this approach. In 
this Issue, we continue, with Part 3 of the Introduction. 
=====================================================================
ISSUES RELEASED
With this issue, about 240 Regular issues of SRS have been released
so far, apart from numerous "Special Issues" as indicated below:
27 Issues of Vol. 1
15 Issues of Vol. 2
42 Issues of Vol. 3
35 Issues of Vol. 4
28 Issues of Vol. 5
30 Issues of Vol. 6
50 Issues of Vol. 7 and
13 Issues of Vol. 8 (including this)
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You may view the archives at http://www.ibiblio.org/sripedia
maintained By Sri Srinivasan Sriram

We strongly urge you to kindly peruse the "Regular Issues" archived
in the Files Section and view the Contents at srsindex.html (Not the
individual postings allowed for encouraging "Reader participation").
We are sure that you will be convinced of the quality of the
contents.

IF you are satisfied with the quality and contents of
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Tell your friends to join by sending an email to
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IF NOT: 
Tell us, as to how we may improve.
Ever at your service
Moderator
"Sri Ranga Sri"
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IN THIS ISSUE
1.      SRIMAD RAMAYANAM- INTRODUCTION (CONTINUED) PART 3            
(Anbil Ramaswamy)
2.      SATHABHISHEKAM AND ACHCHIDRA-ASWAMEDHA PAARAAYANAM  Part 1 
(Anbil Ramaswamy)
3.       TATPARYA RATNAVALI - PART 12 - SLOKAM 10.
Sri N. Krishnamachariar Swami, Chicago
======================================================================
1.      SRIMAD RAMAYANAM- INTRODUCTION (CONTINUED) - PART 3
(Anbil Ramaswamy)
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16. WAYS TO MOKSHA.
Our Acharyas tell us that there are only two paths to attain mOKsha, 
namely Bhakti (Devotion) and Prapatti (Absolute surrender to 
God).Srimad Ramayanam is a work on both Bhakti and Prapatti.
bhaktyaa Paramayaa vaapi  prapattyaa Vaa mahaa mate/
praapyOham na anyatAa praapyO mama kainkarya-lipsubhih/ and
prapannaad anyEshaam na disati mukundo Nijapadam
prapannas cha dvEdhaa sucharita-paripaaka-bhidayaa/
vilambEna praaptir bhajana sukham yEkasya vipulam
parasya aasu praaptih parimitarasaa jeevita dasaa//

We find that Srimad Ramayana is a work that delineates both Bhakti 
and Prapatti in its own inimitable way.

17. SRIMAD RAMAYANAM AS A WORK ON DEVOTION (BHAKTI)
Nine kinds of Bhakti have been identified:
sravaNam keerthanam vishNO: smaraNam paada sEvanam/
archanam vandanam daasyam sakhyam aatma nivEdanam//
We can see that all these nine kinds of devotion are exemplified in 
Srimad Ramayanam
-       sravaNam (Listening to stories of the Lord) 
Hanuman, the virtual hero of RamayaNam (RamaayaNa mahaa maalaa 
rathnam) refused to go with Sri Rama saying that in Paramapadam he 
cannot `hear' the story of Rama but only "Saama-gaanam". He is said 
to be present wherever there is talk on or about Rama with hands over 
his head and tears of joy in his eyes. 
Yatra yatra Raghunaatha keerthanam tatra tatra krita mastaka anjalim/
Baashpavaari paripoorNa lOchanam maarutim namata raakshasa anthakam //
-       keerthanam (Singing the praise of the Lord)
Valmiki is known to derive immense pleasure in reciting the name of 
Rama. He repeatedly uses the name of Rama wherever he could.
-       smaraNam (Remembering the exploits of the Lord)
Sri Sita is known to have been always thinking of her Lord. The way 
she remembers and incessantly describes the Lord while at AsOka vana 
reveals her "SmaraNa Bhakti"
-       paada sEvanam (Serving at the feet of the Lord)
Bharata vowed that if he were not successful in bringing back Sri 
Rama to AyOdhya, he would also don the robe like that of Rama and 
stay in the forest to serve Rama. But, when Rama gave his Padukas and 
bade him to go back to AyOdhya, he obeyed him, installed the Padukas 
on the throne and acted as its vassal in the absence of Rama.
-       archanam (Offering fruits. flowers etc to the Lord)
Sabari saved tasty fruits for offering to Rama, if and when he 
visited her. Recognizing her Bhakti, Rama sent her to VaikunTam.  She 
did not offer spittle tainted remnants to Rama as some would have us 
believe!
-       vandanam (Falling at the feet of the Lord)
VibheeshaNa though a born Raakshasa was a "Dharmaatma"
"vibheeshaNastu dharmaatmaa na tu raakshasa chEshTita:" 
He gave up everything (including wife, children, wealth etc) to 
surrender to Sri Rama. He was an ideal example of the saying: One who 
is attached to Paramaatma will be totally detached from all worldly 
things" 
"Parama aatmani yO raktah, viraktO: a-parama aatmani"
-       daasyam (Physically serving the Lord)
LakshmaNa accompanied Sri Rama pledging to do all kinds of service to 
Sri Rama in the forest while Rama was awake or while he slept:
"aham sarvam karishyaami jaagrata: svapatas cha tE"
-       sakhyam (Being friendly to the Lord)
Sugreeva was so impressed with the qualities of Rama that he became 
his best friend and showered on Rama unalloyed love as a friend.
-       aatma nivEdanam (Surrendering one's soul to the Lord)
JaTaayu, when he saw Sri Sita being carried away by Ravana gave a 
fight with him in which he almost lost his life. Valmiki describes 
him as "Sreemaan JaTaayu"- an epithet he uses only in referring to 
two others, namely, VibheeshaNa (Antarikshagata: Sreemaan) and 
GajEndra (Sa tu naagavara Sreemaan)

Thus Srimad RamayaNam gives examples of the nine kinds of Bhakti
Therefore, it is rightly deemed a treatise on Bhakti

18. SRIMAD RAMAYANAM AS A WORK ON PRAPATTI 
In fact, it is known as "Prapatti Saastra". In almost every canto, we 
find numerous instances to prove the efficacy of Prapatti (Absolute 
surrender to the Lord)        

Bala khaaNdam:
-       The surrender of Devas seeking  his protection
-        Trisanku's surrender to Viswaamitra for going to Heaven with 
his physical frame
-       Surrender of Sunaschepa
AyOdhya khaaNdam:
-       Lakshmana's surrender to Rama for accompanying him to the 
forest.
-       Bharata's surrender that fetched him Paaduka Kainkaryam first 
because the earlier DEva SaraNaagati had to bear fruit first and 
Bharata's surrender bore fruit in Rama's taking over the kingdom 
after the Vanavasam,
AraNYa khaaNdam:
-       Sages surrender resulting in the decimation of Kara, DooshaNa 
etc
-       Mobile and Immobile beings surrender (by being in AyOdhya 
which itself is taken as surrender) and thus attain higher worlds.
-       The cruel crow surrenders and its life is spared, with a 
light punishment for its misdeeds.
-       Lord Rama surrenders to the Ocean King who later surrenders 
to Rama- These show how surrender can be effective only when a lowly 
person does it to an able and capable superior.
Sundara khaaNdam:
-       TrijaTa advises the Rakshasis to surrender to Sri Sita saying 
that the latter would readily forgive their torturing her.
-       PiraaTTi advises the Raakshasis that should Rama emerge 
victorious as he was bound to, she would protect them.
-        When Hanumaan wanted to take on the Raakshasis, Sri Sita 
advised him that they did only their duty asking: "Who has not 
erred?"- "KaruNam kaaryam aaryEna, Na kaschit na aparaadyati"
Yuddha khaaNdam:
-       * The famous VibheeshaNa SaraNaagati. Sri Rama vows that even 
if RavaNa himself had surrendered he would forgive the offender and 
accept his surrender.
Uttara khaaNDam:
-       Sri Rama's reply to Maalyavaan: Just like, a tiger could be 
killed for protecting the cows, the latter killing of the enemies for 
honoring an earlier surrender was only just and proper.
Vaali Vadam: The same logic holds good here. In order to honor the 
earlier 

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 To Continue
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2.      SATHABHISHEKAM AND ACHCHIDRA-ASWAMEDHA PAARAAYANAM  Part 1
(Anbil Ramaswamy)
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Dear Bhagavatas:
On 21st July 2006, I had the good fortune to attend the 
Sathabhishekam of Sri M. Krishna swami, (my relative and father of 
Sri M.K.Sudarshan of Kuwait) at Narayani Ammal Kalyana ManTapam, 
Mandaveli. There was a huge crowd of fans coming from all walks of 
life, everyone vying with each other to receive the blessings of the 
Octogenarian Swami. In spite of his frail health, he managed to 
respond to every one of them and blessed them wholeheartedly. Some of 
the members of "Sri Ranga Sri" who attended the function were Sri 
G.K. Ramakrishnan and Mrs. I.V.K Chari (both of Kuwait).

As part of the celebrations, the famous "Acchhiddra- AswamEdha 
PaaraayaNam" was recited in the morning by Vedic scholars specially 
brought from kanchipuram. Sri Sudarshan had earlier requested me to 
talk on the importance and need for reciting this PaaraayaNam and its 
relevance in the context of SathabhishEkam. For want of time, this 
could not be delivered on that day. I promised to post an extract of 
the same for the information of members.  And, here it is!
Dasoham
Anbil Ramaswamy
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 1. WHY DO WE CELEBRATE BIRTHDAYS?
Birthdays are celebrated as a day of "thanksgiving" to the Lord for 
having given us (in the year that passed by) an opportunity to 
remember him and to do our Nitya and Naimittika duties as laid down 
in the Saastras which are verily His commands. It is at the same time 
a "renewal of our faith" in him and our vow to tread the path of 
righteousness in the year ahead.

{In the Western world, it is celebrated by "cutting the cake" 
shouting "Happy birthday to you"! They blow out by mouth the lighted 
candles when they "eat the cake" because probably they cannot 
also "have it" at the same time! This is considered ominous in our 
Siddhartha and is resorted to only on the "EkOdishTam" day, the 11th 
day of post-life ceremonies. It is the lighting of a lamp that is 
considered auspicious (not blowing it out and that too by mouth). So, 
let us "cut out" this pernicious practice at least in future. If you 
must "cut" something, why not try an "Idli" instead of a "cake" (Of 
course, this is not based on any PramaaNam!)}

2. WHAT IS SATHABHISHEKAM?
The word "Satha" means "one Hundred". All auspicious functions in 
Hinduism are started with a ritualistic bath" (for 
example, "PaTTaabhishEkam" "Satha-abhishEkam" means such a bath, on 
the person attaining 100 years of age.

3. IS 80=100?
In practice, SathabhishEkam is celebrated on a person completing 80 
years of age and not on completion of 100 years of age. No doubt, it 
sounds incongruous to equate 80 with 100. The idea is that a person 
steps on to the last leg of his lifetime on crossing the landmark of 
80 years and is said to mentally get ready to face the "hereafter" 
any moment thereafter!

4. 1000 CRESCENTS?
There is another interpretation that it represents the person having 
lived to "see" one thousand crescent moons. (1000 pirai) This is 
based on the calculation that sometimes in a year, there may be more 
than 12 say, new moon days. Actually, it s the 13th day pirai (padin-
moonraam pirai also known as "PradOsham"), neither new moon 
(Amaavaasya) nor 3rd day after that namely,  "moonraam- pirai". The 
reckoning of 1000 would be reached only over the latter half of the 
81st year. So, even this does not add up to 1000 on the completion of 
80 years. But, it is traditionally held that it is almost 1000 and so 
the SathabhishEkam is celebrated on the completion of 80 years of age.

5.  WHY SATHAABHISHEKAM?
It is arranged by the children, friends and well wishers of the 
person with a view to receiving the blessings of the Octogenarian on 
this special occasion considered to be especially effective. The 
effectiveness is further augmented by arranging for the Acchhiddra- 
AswamEdha PaaraayaNam by Vedic scholars on that day.

6. WHAT IS THIS ACHCHIDRA- ASWAMEDHA PAARAYANAM?
The word "Chchidram" means "defect, blemish, flaw, imperfection" etc. 
The prefix "a" denotes the absence of all these. The implication is 
that the life of the person as also those who participate in the 
recitation will have a defect-less, blemish-less, flawless, 
wholesome, perfect lives. In other words, they will be blessed with 
all that is happy and desirable and to the fullest extent possible 
and live "happily thereafter" and will have nothing wanting.

7. WHAT IS THE PRAMAANAM FOR ALL THESE?
There are numerous references to the efficacy of this PaaraayaNam in 
the Vedas (which are collection of Mantras also called "Samhitas) 
Vedas and BraahmaNas constitute the "Karma KhaaNDam" or "Poorva 
KhaaNDam" while AraNyakas and Upanishads constitute "Jnaana khaaNDam" 
or "Uttrara KhaaNDam". But, the most elaborate treatment of the 
subject is found in the Sapthama PrapaaTaka (130 Panchaasats), 
AshTama PrapaaTaka (91 Panchaasats) and Navama PrapaaTaka (84 
Panchaasats) in the 3rd AshTakam of Taittreeya BraahmaNa of KrishNa 
Yajur Veda. Similarly, "KaaTakam" is found treated in 10th, 11th and 
12th Saakhas of KaTavalli

The Chapters are called "PrapaaTakas" or "Saakhaas" even as the 
Chapters in Ramayanam are called "KhaaNdams" and those in Mahabharata 
as "Parvas". The chapters are populated with Divisions and Sub 
divisions numbered by the names such as "Anuvakaas", "Prasnaas", 
and "Panchaasats" etc.

8. ORIGIN OF TAITTRIYA SAMHITA (KRISHNA YAJUR VEDA)
A little explanation of the terms may be in order in this 
connection. "Yaj" means "Yaagam" or "Yagjnam". "Yajur Vedam" details 
the procedures for the proper observance of the Yaagas and Yagjnas. 
Yajur Veda was compiled by "Vaisampaayana", (a Sishya of Sage Vyaasa) 
who imparted them to 27 pupils including "Yagjnavalkya". But, both of 
them had a difference of opinion on an interpretation of on 
the "Praayschitha" (atonement) for the great sin on the preceptor 
killing his own sister's child. This resulted in Yaagnavalkya leaving 
his preceptor after "vomiting" what he had learned. The other pupils 
immediately transformed themselves into "Taittri" (Black birds) and 
picked up the texts and hence "Taittriya Samhita" is called "KrishNa 
Yajurveda" (Black Yajurveda) 

Another legend says that Vaisampayana taught Yaska and Yaska to 
TIttri, Yagjnavalkya learned the texts from Sun God who acknowledged 
his homage by appearing in the form of a horse and revealed to him 
again the Yajurveda. Hence, "Vaajasenaayi Samhita" is called "Sukla 
Yajurveda" (White Yajurveda)

The word "KrishNa' is also derived from "aakarshaNam" (That 
which "attracts or draws near). Thus "KrishNa Yajur Veda mantras" 
attract all auspiciousness. As this PaarayaNam occurs in "KrishNa 
Yajurveda" it is deemed to "attract" auspiciousness on all those who 
recite / learn / listen to it.

9. WHO IS A YAJAMAANAR?
{In colloquial parlance, we find some ladies calling their 
husbands "Yajamaanars". This is not correct. Only he can be 
called "Yajamaanar" who performs "yagjna"! And, most of the men folk 
today have forsaken performing even "Sandhya-Vandanam"- a basic Vedic 
ritual not to speak of "Yagjna" and thus have forfeited their right 
to this appellation}

10. SROUTA SOOTRAS
Several Rishis have attested to the efficacy of this through their 
commentaries called "Sootras" which literally means "Threads" "' 
Sruti" is another name for "Veda" and "Srouta Sootras" mean "threads 
from the Veda". The more important of them are those of 
Aapasthambhar, BOdaayanar, Bharadwaajar, Sathyasaadar, HiraNyakEsin, 
Vaikhaanasar in their Srouta Sootras 

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To Coninue
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3.      TAtparya RatnAvaLi - Part 12 - Slokam 10.
Sri N. Krishnamachariar Swami, Chicago
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Slokam 10:
 
icchA sArathya satyApita guNa kamalA kAnta gItAnta sidhyat
SuddhAntAcAra Suddhaih iyam anagha guNa granthi bandhAnubaddhA  |
tattAdRk tAmraparNI taTa gata SaThajit dRshTa sarvIya SakhA
gAthA tAtparya ratnAvaLir-akhila bhayottAraNI dhAraNIyA   ||
 
This is the 10th Slokam in sequence in tAtparyAnAvaLi, and is also 
the formal conclusion of svAmi deSikan's avatArikA (Introduction) 
consisting of the first 10 Slokam-s of tAtparya ratnAvaLi.  In the 
current Slokam, svAmi deSikan gives the phala Sruti for tAtparya 
ratnAvaLi.  He summarizes the greatness of nammAzhvAr, his 
tiruvAimozhi, and the greatness of emperumAn who is sung in 
tiruvAimozhi.  He also points out the greatness of those who will 
benefit from the knowledge of tiruvAimozhi as captured and described 
in tAtparya ratnAvaLi, and the benefit that they will attain by 
having in their hearts the message communicated in this work.
 
 
-         iyam anagha guNa granthi bandhAnubaddhA gAthA tAtparya 
ratnAvaLih ? This poetic compostion titled tAtparya ratnAvaLi that 
has been strung together into a garland made of auspicious bhagavad 
kalyANa guNa-s (just as a garland of ratna-s is strung together using 
a string)
-         tattAdRk tAmraparNI taTa gata SaThajit dRshTa sarvIya SakhA 
tAtparya ratnAvaLih ? consisting of the string of ratna-s (precious 
gems) extracted from the drAviDa veda SakhA-s that are composed by 
SrI SaThakopa muni who took his incarnation on the sacred banks of 
the tAmraparaNI river,  and that are fit to be chanted by one and all 
without distinction of varNa-s etc.
-         SuddhAntAcArya siddhaih dhAraNIyA ? is fit to be supported 
and meditated on by those devotees that have become purified by 
conducting themselves according to
-         icchA sArathya satyApita guNa kamala kAnta gItAnta 
siddhyAt ? the teachings of the carama Slokam at the conclusion of 
SrImad bhagavad gItA by Sriyah-pati (kamala kAnta ? the Consort of 
lakshmi) who vividly manifested His kalyANa guNa-s such as as His 
sauSIlyam, His ASrita pAratantRyam (being subservient to to His 
devotee) etc, by voluntarily becoming the Charioteer for arjuna by 
His own Free Will.
-         akhila bhayottAriNI ? for the removal of all fears arising 
from the ocean of samsAra.
 
tAtparya ratnAvaLi is a poetic composition that consists of the ratna-
s extracted from tiruvAimozhi, sung by nammAzhvAr who took his 
incarnation on the banks of the sacred river tAmaraparNI, and sung in 
the form of the drAviDa veda that can be chanted by any one without 
distinction of any kind;  each of these ratna-s is an exposition of 
the blemishless kalyANa guNa-s of the Consort of lakshmI.  The 
tAtparya ratnAvaLi is fit to be enjoyed and cherished in the hearts 
of the devotees who have understood and benefited from the teachings 
of Lord kRshNa, who demonstrated His kalyANa guNa-s such as His 
ASrita pAratanRyam, sauSIlyam etc. by His becoming a Charioteer to 
arjuna of His own Free Will.  The teachings referred to are captured 
in the form of the carama Slokam of SrImad bhagavad gItA (sarva 
dharmAn parityajya mAm ekam SaraNam vraja).    
 
-         sarvIya SakhA ? One of the principal greatnesses of 
tiruvAimozhi is that it is common to (fit to be sung by) all varNa-s 
without any distinction, unlike the veda-s in samskRt;  it reveals 
the same truth that is sung in the veda-s, but in an easily 
understandable form.  This one SAkhA alone ? sarvIya sAkhA, is 
sufficient to convey all the deep meanings contained in all the veda-
s in samskRt and all the other veda-s in tamizh (the prabandham-s of 
other AzhvAr-s etc.).    tAtparya ratnAvaLi captures the essence of 
tiruvAimozhi, and presents it to those who are are not knowledgeable 
in the drAviDa bAshA or the tamizh language.
 
-         gItAnta sidhyat SuddhAntAcAra Suddhaih ? Those who have 
become pure by  realizing the truth as taught in the carama Sloka at 
the conclusion of the bhagavad gItA, and by conducting themselves 
(AcAra) in this path.  svAmi deSikan declares that these are the 
people who will treasure tha tAtparya ratnAvaLi in their hearts.  Who 
are these people, and what is this path that is being referred to?  
SrI ve'nkaTeSAcArya describes these devotees as "ananya upAyatva, 
ananya-prayoja'ngaLAlE pariSuddharAna paramaikAntikaL" ? those who 
are single-minded in their devotion to Him and who realize that He is 
the only upAyam or means for salvation and do not seek any other 
means to attain Him, and those who deem Him as the only goal to be 
attained.   SrI UV describes this path as "antahpura AcAram" ? the 
conduct appropriate to the Consorts towards a husband ? not seeking 
anyone's protection except their husband, not depending on anyone 
else for anything whatsoever, etc. - the result of the knowledge that 
the jIva is eternally subservient to the Lord, and to no one else 
(ananya Seshatva j~nAnam).   This is the realization that is 
necessary for us to totally and unconditionally surrender to Him 
(prapatti or SaraNAgati).  Those who have been purified by this 
realization, and have been cleansed of all other incorrect knowledge, 
are the ones who are fit to cherish tAtparya ratnAvaLi in their 
hearts.
 
SrI ve'nkaTeSAcArya gives an example of the conduct of a 
paramaikAntin who conducts himself as per the teachings of the carama 
Sloka.   These are people who are purified by realizing the ananya 
upAyatvam (not resorting to anyone other than emperumAn as the means 
for liberation), and ananya prayojanatvam (not having anyone other 
than Him as the goal to be realized).  He gives the example of sItA 
pirATTi, who declared "tat tasya sadRSam bhavet" (sundara. 37.62), 
and refused to be rescued from rAvaNa by hanuman when he offered to 
carry her on his shoulders, insisting that she will only look for Him 
to rescue her; she also single-heartedly saw Lord rAma alone in 
everything she saw ? ekastha hRdayA nUnam rAmam eva anupaSyati 
(sundara. 16-25).  A paramaikAntin is one who has this depth of 
ananya upAyatvam, and utter dependence and meditation on Him as the 
sole goal to be attained.
 
SrI UV comments that those who enjoy the Sloka-s of tAtparya 
ratnAvaLi, and dwell in thought on the meanings of the words that 
represent bhagavad guNa-s, especially keeping in mind the 
connectivity between a given guNa with the one that precedes and the 
one that follows it, will get great clarity on the message of 
tiruvAimozhi, and also realize the greatness of tiruvAimozhi over 
other grantha-s.  
 
-dAsan kRshNamAcAryan
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