tAtparya ratnAvaLi - Part 3 - Slokam 1.
(It has been brought to my attention that the vyAkhyAnam in
maNipravALam that is found in the four-volume publication
titled "bhagavad-vishayam" published by SrImad Periya ANDavan ASramam
in SrIra'ngam, is by SrI ve'nkaTeSAcArya. It may be recalled that
SrI UV had made a reference to a vyAkhyAnam in maNipravALam for
tAtparya ratnAvaLi by a SrISaila ve'nkaTAcArya. Because of the
similarity of the names, and the very few scarce vyAkhyAnams
available for tAtparya ratnAvaLi, one wonders if the work referred to
by SrI UV is the same as the one that is included in the ANDavan
ASramam publication).
SvAmi deSikan starts his work with an `avatArikA' (an Introduction
that serves as a high-level summary) consisting of the first ten
Sloka-s of tArparya ratnAvaLi. The first of these ten Sloka-s is:
sAraH sArasvatAnAm SaTha ripu phaNitiH SAnti SuddhAnta sImA
mAyAm AyAminIbhiH sva-guNa vitatibhiH bandhayantIm dhayantI |
pAram pAramparIto bhava jaladhi bhavan majjanAnAm janAnAm
pratyak pratyakshayen-naH pratiniyata ramA sannidhAnam
nidhAnam ||
svAmi deSikan points out at the outset that bhagavAn is always and
inseparably associated with SrI or lakshmI, and it is this duality
that we worship. It is this emperumAn with pirATTi who is revealed
to us by AzhvAr as One Who is the antaryAmi and Controller of all,
and Who is the treasure that will relieve us from the bondage of
samsAra once and for all. tiruvAimozhi will remove us from our
involvement and desire in vishaya sukha-s (interest in things that
are purely sense-gratifying), and will reveal to us the great
treasure that is SrIman nArAyaNan.
sArasvatAnAm sAraH SaTha ripu phaNitiH ? nammAzhvAr's words (in the
form of tiruvAimozhi) are the best among all the works that have been
composed (by all authors in all languages over all time). It is
the `sAratamam SAstram' ? the best summarization or condensation of
all the SAstra-s.
SAnti SuddhAnta sImA ? nammAzhvAr's tiruvAimozhi is the safe abode of
peace in its utmost limit. The SAnti rasam is contained to its
utmost limit within tiruvAimozhi.
AyAminIbhiH sva-guNa vitatibhiH bandhayantIm mAyAm dhayantI ? It
helps us to be relieved from the never-ceasing and ever-present
association with the tri-guNa-s (sattva, rajas and tamas) that extend
far and wide in space and time; it leads us to a state of distaste
in things that are purely materialistic. Those who have grasped the
essence of tiruvAimozhi will never again be bound by the influence of
the tri-guNa-s.
pAramparItaH bhava jaladhi bhavan-majjanAnAm janAnAm pAram ? It is
the other side of the shore for those who are deeply and repeatedly
drowning in the ocean of samsAra. In other words, by following the
teachings of tiruvAimozhi, the jIva-s overcome the cycle of repeated
birth and death by attaining His Feet, and will forever be involved
in nitya kaikaryam (eternal service) to Him in SrI vaikunTham after
their soul leaves the body at the end of this life.
pratyak, prati niyata ramA sannidhAnam nidhAnam naH pratyakshayet ?
It reveals the treasure to us in the form of bhagavAn who is
inseparably associated with pirATTi, and Who is the antaryAmi of all
(and thus who is the Supporter, Protector and Controller of all). By
implication, this means that those who do not resort to Him with
devotion, as repeatedly guided by AzhvAr through his SrI sUkti-s,
will not be able to cross the ocean of samsAra in this birth.
The greatness of tiruvAimozhi is that it delves exclusively in
bhagavad anubhavam, and is completely antagonistic to any involvement
in vishaya sukham (seeking pleasures for the gratification of our
senses). It is the realization that we are His Sesha-s that is an
essential step for us to reach Him. If we do not realize that He is
our SeshI (Lord and Master)and we are His Sesha-s (eternal servants),
then we will not realize the nidhi that is in the form of the Duality
that is emperumAn eternally associated with SrI.
It is significant that svAmi deSikan makes reference to the sva-guNa-
s (sattva, rajas and tamas) that naturally keep diverting the mind
towards the senses that are always directed outwards, seeking
external pleasures, and then points out that nammAzhvAr's
tiruvAimozhi reveals to us the antaryAmi bhagavAn ? pratyak (instead
of referring to bhagavAn in His other forms such as the para, vyUha,
etc.). The greatness of tiruvAimozhi is that it takes the mind away
from going outwardly towards the external sense-objects, and turns it
inwardly to see emperumAn, who resides in our heart. SrI UV refers
us to the kaThopanishad mantra:
parA'nci khAni vyatRNat svayambhUh
tasmAt parAn paSyati nAntarAtman |
kaScit-dhIrah pratyag-AtnAnam aikshat AvRtta cakshur-
amRtatvam icchan ||
"The self-born (Supreme Lord) condemned the senses to revel outer
objects. Therefore, they see outward objects and not the inner self.
A rare intelligent man, desiring immortality, sees the inward self,
with his eyes turned inward".
This ability to see and realize that our antaryAmi is none other than
the Supreme Lord, will help us realize that He is our SeshI (Master),
and we are forever His Sesha-s (servants). BhagavAn should be
realized as our antaryAmi, our Controller and Master, and we should
realize that we are eternal servants to tiru mAl (emperumAn
inseparably associated with SrI). tiruvAimozhi gives us this
realization. AzhvAr's declarations ? "uDal miSai uyir enak karandu
e'ngum paranduLan" (1.1.7), "enadu Avi Aviyum nI" (2.3.4) etc.,
reveal this truth to us.
-dAsam kRshNamAcAryan
(To be continued).
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