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       SrImate SrI ra'nga rAmAnuja mahA deSikAya namaH.       

tAtparya ratnAvaLi - Part 11 - Slokam 9.

Slokam 9:

        brute gAthA sahasram mura mathana guNa sthoma garbham 
munIndrah 
        pratyekam cAtra gAthAh prathita vibhu guNAh spashTam 
adhyakshayAmah  |
        tatrAsa'nkIrNa tad-daSaka guNa Sata sthApanaucitya yuktAn
        aidamparyAvaruddhAn agaNita guNitAn tad-guNAn udgRNImah   ||

In the previous Slokam, svAmi deSikan gave us the ten guNa-s that he 
has identified as the subject of the ten Sataka-s (groups of 100 
pASuram-s).  He declares in the current Slokam that in the rest of 
his work, tAtparya ratnAvaLi, he will proceed to desribe the 100 guNa-
s such as paratvam, that are established in the 100 daSaka-s (groups 
of 10 pASuram-s), and the thousand guNa-s thar are described in the 
1000 pASuram-s of tiruvAimozhi (note that the thousand pASuram-s 
referred to here are those excluding the 100 phala Sruti pASuram-
s).   He also notes that the 100 guNa-s are distinct and non-
repetitive.  However, when it comes to the thousand guNa-s at the 
pASram level, he points out that he chooses the guNa that is most 
relevant in the guNa at the daSakam (ten)level taking the context 
into consideration; while this may lead to repetition of some guNa-s 
at the pASuram level, he points out that the context is what is 
significant in choosing the guNam that is asignificant for the 
pASuram.

-       munIndrah ? AzhvAr who is the leader among all the sages
-       brute ? has sung 
-       gAthA sahasram ? the thousand pASuram-s
-       mura mathana guNa sthoma garbham ? such that they have buried 
in them the kalyANa guNa-s of emperumAn.
-       pratyekam ca atra gathAh prathita vibhu guNAh spashTam 
adhyakshayAmah ? We also clearly see these pASuram-s explicitly 
singing the praise of bhagavad guNa-s.
-       agaNita guNitAn ? These guNa-s are countless
-       asa'nkIrNa tat-tad daSaka guNa sthApaucitya yuktAn ? These 
guNa-s (will be selected such that they) will be non-repetitive, and 
will be chosen such that they explain the guNa-s such as parattvam 
that are selected at the daSakam (10) level or the tiruvAimozhi level
-       aidamparyAvaruddhAn ? They also will be chosen such that they 
stand out naturally for any given pASuram
-       tad-guNAn udgRNImah ? We will present these kalyANa guNa-s in 
the succeeding Sloka-s.   

(The meaning given above for the phrase `agaNita guNitAn'  - 
countless, represents the interpretation of SrI PBA.  SrI UV 
interprets the phrase as "guNitAn ? repeated, agaNitam ? should not 
be considered relevant"; in other words, even though the same guNa 
may repeat iself in more than one pASuram, attention should be paid 
to the context in which a guNa is selected for a given pASuram, and 
not to the mere fact that the guNa is repeated.  In other words, if 
the same guna establishes or supports the guNa of paratvam in one 
tiruvAimozhi and saulabhyam or sauSIlyam in another, then it should 
not be considered as redundancy.  Thus, some guNa-s may be repeated 
since they establish or support a different guNa at the higher 
level.  So also, if there are many guNa-s in one pASuram, the 
principal guNa that stands out in the context should be the one 
chosen, and the others should be understood as supporting this guNa 
that is relevant to the context).  SrI UV's interpretation conforms 
to the interpretation given by SrI ve'nkaTeSAcArya.

With this interpretation, note that there is a subtle point made in 
the Slokam ? that at the daSakam (group of 10 pASuram-s) level, the 
100 guNa-s are a-sa'nkIrNa or `not mixed up', in other words there is 
no punarukti at this level.  It is only when it comes to the pASuram 
level that there is likely to be repetition, and svAmi deSikan points 
out that this is not an issue, for the reasons explained above.

aidamparyam ? refers to the process of selecting the one particular 
guNam that a given pASuram stresses, taken in context for the given 
daSakam (grouping of ten pASuram-s).

Thus, svAmi deSikan elaborates further on the approach that he is 
taking to identify the guNa-s for each daSakam (group of 10 pASuram-
s) and each pASuram, using the great ocean of knowledge that he has 
gained from his AcArya-s, and using the analytical skills that he has 
been gifted with by His AcAryas' blessings, etc., as he has described 
earlier in Slokam 2.

-dAsan kRshNamAcAryan

(To be continued)









 
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