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Oppiliappan List Archive: Message 00082 Sep 2004

 
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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


        
                
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