SrI: SrImathE Gopaladesika mahadesikaya namah: Dearest Srivaisnavas, Thus having described the dhEha sambandham (physical relationship namely grand father), the Athmasambandham (being his praprAcharyan) and the srisookthi sambandham (thorugh his works); OR for his jnAna, bhakti and vairAgyam and his intense devotion on Achutha, Alavandhar praises Sriman NAthamuni with three verses. Three times he performs his mangaLAsasanam to Sriman Nathamuni; and now he goes on to pay his obeisance in two verses on other key Sage, AzhwAr whose greatest works had appealed to him immensely. We think of Sage Vyasa, Vaalmeeki, Parasara, Sukha, maharishis who bless us with Ithihasa, PurANas. Sage Vaalmeeki bleesed us with the greatest epic Srimad Ramayanam which clarfies to us, Sri Rama, Saranagathi and establiusjed that finally everyone and everything in the city of Ayodhya attained Srivaikuntam; but Sri UttamUr Swamy writes that mOksham concept was not the pivotal one in this epic. Vyasa described the battle of Pandavas and Kauravas an also glrofied the birth and deeds of Kannan in Srimad Bhagawatham; here too, the mOksham was not given importance in detail though he touched upon at the end; He did not leave writing and mixing with other purANas and did not establish crystal clear the tattva traya. Sage Sukha too elaboratelyt described only the deeds of Krishna; but Srimad Bhagawatham failed to establish all relevant tattva traya, hitham (way) and the Goal (Purushartham) clearly. Subject matter of other purANAs are all drowned with stories. But Sage Paraasara (who is the ancestor of all these sages Vyasa, Sukha) blessed us with the wonderful crystal clear purANa namely Vishnu purANa; It clears all doubts and shows us truly the Paratvta, Paramahitham Purusharthams. Hence it is called purANa rathnam [jewel among purANAs]; Thus Sri Alavandhar through this sthOthra rathnam praises the composer of purANa rathnam; The name itself is sweet VISHNU PURAANAM. The composer is Sage Paraasarar; Due to the grace of Vasishta, Pulasthya maharishis, he blessed us with crystal clear Vishnu purANa and established Vaishnava matham- Supremacy of Sri Vishnu. He crushed the other mathams that do not acknowledge of Supremacy of Vishnu. Thus He was ParamakaaruNikar (most compassionate One in blessing us with this divine saatvika purANa); His purANa is the forerunner and reference material for all sages like Vyasa, AzhwArs and other Acharyas; Hence Sri Alavandhar now pays his obeisance to the MAIN one Sage Parasarar. tattvEna yachidhachdhiswara thath swabhAva bhOgOpavarga tadhupAya gatheerudhAra: sandharsyan niramimeetha puraaNa rathnam thasmai namO munivaraaya paraasaraaya ya- the sage who udhAra- becoming the most benevolent one chith, achith, Iswara tattsvabhAva- sentient; non-sentient; the Supreme Tattva (Bhagawaan) ? the three entities?s nature, guNAs; bhOga- Chith [Jeevaathma?s) anubhavam (expereicne- enjoyment), achith?s anubhavam (experience- enjoyment) ? namely Kaivalyam (enjoying its own self by Jeevaathma) and Aishwarya [material, worldly] pursuits; apavarga- Bhagavath prApthi- attaining the Lord?s abode- namely mOksha purushaartham (as the Ultimate goal); tadhupAya- to attain the above bhOgApavarga (three goals)-i.e. the ways gathi- the destination - all these tattvEna- as it is- as it exists in saasthrAs crystal clear; sandharsayan- in clear terms- segregates and establishes them one by one individually[in order to show that manner] purANa rathnam- the gem of all purANAs- the most wonderful of all purANAs; niramimeetha- [who] composed thasmai- to such greatest One Paraasaraaya munivaraaya- Sage Parasara maharishi- Nama: my obeisance In such clear categorical, simple, word by word form, such brilliant fashion in verse form- coming to think of, no one has composed like that as Sri Alavandhar has done- we can certainly and assertively say- Says Sri UttamUr Swamy. Obeisance to Sae Parasara maharishi chief among the saints, who most mercifully composed the gem among purANAs in order to present truly and correctly the jeevan, achethanam, and Iswara (the Lord) ? tattva thraya, together with their true and real natures, swraoopam roopa, sthithi pravrtthi, and also the kaivalya, aishwarya, mOksha purushartthams.- means of attaining them, and the path taken by Jeevans. bhOgaapavarga- bhOgam- means experience- enjoyment; bhOgamaathrasaamyalingAccha- even mOkshAnubahavm is construed as bhOgam; Despite, it is ok to exclude mOksham and refer to only worldy pleasures and kaivalyam here when referring to bhOgam. Chith, achith and Iswara were first referred to; and hence the Purusharthams also can be interprested to be three; Kaivalyam (which is Jeevan?s) and Aishwaryam (for achitha- the body comforts); and apavarga- as Bhagavad prApthi (moksham). Sri Periya vaacchaan Pillai has considered Kaivalyam in apavargam along with mOksham as Kaivalyam is also referred as mOksham at few places / statements.. ; though it doesnot actually mean mOksham in strict sense says Sri UttamUr Swamy. Swamy also adds that both Kaivalyam and Aishwaryam (namely Chith?s and Achith?s) need to be avoided and hence apavargam should exclude both of them and what is left (apavargam) is only mOksham- Bhagavad prAPthi. Thus Swamy Desikan had analysed and considered both Aishwaryam and Kaivalyam as bhOgam in his sthOthra rathna bhAshyam. Whatever may be the commentary, it is clear that moksham is Bhagavad prApthi and should be sought after and not other two ? as viewed by both Sri Periyavachan Pillai and Swamy desikan. Sri PVP had considered na cha punaraavartthathE in ChathuslOkI vyAkhyAnam and he considered only mOksham as never to return and NOT Kaivalyam as never to return phenomenon and hence apavargam is thus mOksham alone. Also bhOga upAyams are VarnAsrama anushtAnams; jnAna, karma yOgas and moksha upAyam is Bhakti yoga and Prapatti. Sandharsayan- Clearly shown; - Sage Vaalmeeki and Vyasa also have shown in their works; But not in such crystal clear manner the tattva, hitha, purusharthams. AzhwAr too has clearly shown the upAya, the path of archirAdhi maargam (where the mukthan is welcomed and honoured and how Piraatti and perumAL (Dhivya dampathi) become the upAyam and upEya (the way and the Goal); Sri Alavandhar thus, having been impressed with such womderful purANa rathnam, AzhwAr?s Thiruvaymozhi, take this opportunity to pay his obeisance to them; also implying that his sthOtra rathnam is going to mention clearly what these Sage and AzhwAr have established and written. Thus asserting here - only the Best ones are taken, referred to here. Alavandhar ThiruvaDigaLE SaraNam Regards Namo Narayana dAsan __________________________________ Do you Yahoo!? New and Improved Yahoo! 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