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          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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