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
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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)
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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.
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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
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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
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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
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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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