How Emperuman is helping the Jeevas according to Upakara Sangrahams. Quote the necessary examples from Bagavad Gita chapters 4,7,9 and 16.
Verses from chapter 4.(7,8 and 38)
1. Yada Yada hi darmasya glanirbhavti bharata
abhyutthanam adharmasya tadatmanam srjamy aham.
Dharma is verily the karma that is conducive to man's growth and progress: what impedes them is adharma. At every time adharma prevails and prevents man's evolution, the cosmic intelligence embodies itself as a matter of course.
2. Paritranaya sadhunam vinasayaca duskrtam
dharma samsthapan arthaya sambhavami yuge yuge.
For the protection of the good, for the destruction of the wicked and for the establishment of Dharma. I am born age after age.
3. Na hi janena sadrsam pavitram iha vidyate
tat svayam yoga samsiddhah kalenatmani vindati.
Verily there is no purifier in this world like knowledge. He that is perfected in yoga realises it in his own heart in due time.
Verses from chapter 7.(29)
4. Jara marana moksaya mam asritya ya tantiye.
te brahma tadviduh krtsnam adhyatmam karma cakhilam.
Those who take refuge in Me and strive for deliverance from decay and death, they realise infull that Brahman, the individual self and all karma.
Verses from chapter 9 (17, 22, &26)
5. Pitaham asya jagato mata dhata pitamahah
vedyam pavitram omkara rk samayajur eva ca.
I am the father of this world, the mother, the dispenser and the grand father. I am the knowable, the purifier the syllable Om and also the Rik the saman and the yajus.
6. Ananyas cintayanto mam ye janah paryupasate
tesam nityabhyuktanam yoga ksemam vahamyaham.
To those men who worship me alone, thinking of no other, who are ever devout, I provide gain and security.
7. Patram puspam phalam toyam yome bhaktya prayacchati
tad aham bhakty upahrtam asnami prayatta tmanah
Who ever offers me with devotion a leaf, a flower, a fruit, or water. I accept that, the pious offering of the pure in heart.
Verses from chapter 16 (1,2,23 & 24)
8. Abhayam sattva samsuddhir jnana yoga vyavasthitih
danam damasca yajnasca svadhyayastapa arjavam.
Fearless purity of heart, steadfastness in knowledge and yoga alms giving, control of the senses, yajra study of the scriptures, austerity and straightforwardness.
9. Ahimsa satyam akrodhas tyagah santir apaisvnam
daya bhutesu aloluptvam mardavam hrir acapalam.
Non injury truth, absence of anger, renunciation serenity, abscence of valumny, compassion to beings un covetousness, gentleness modesty, absence of fickleness.
10. Yah sastra vidhim utsrjya vartate kama karatah
na sa siddhim avapnoti na sukham na param gatim.
11. tasmac chastram pramanam te karya karya vyavasthitam
jnatva sastra vidhanoktam karmakartum iharhasi.\
He who casting aside the ordinances of the scriptures acts on the impluse of desire, attain not perfection, nor happiness nor the supreme Goal.
Therefore let the scriptures be your authority. in deciding what ought to be done. having known what is said in the ordinance of the scriptures you should act.
Upakaara Sangraha.
Swami Desika in his Upakaara Sangraha a rahasya grantha has illustrated in concise form the various favours and blessings that the Lord has conferred on the souls living in this world.
On an analitical view of any work we can find that there has always been a direction and means the right one at such to enable a honest dedicated and willing soul to reach the ultimate goal of ones life on earth.
The almighty the universal father has endowed us with intelligence and ability to discriminate between good and evil. He wants us to take the path of right action. He has provided us with the scriptures to guide us and has ensured an unbroken chain of acharyas to explain the subtle truths hidden within the scriptures. The truths concealed within the sastras are revealed only to those who study it under acharyas. The grace of the acharya reaches them to the lotus feet of the Lord.
Most of us in this world ponder over the fundamental question of what causes the cycle of births and death. The doctrine of karma provides a prompt explanation that rebirth is due to the effects of previous good and bad karmas. But this theory does not explain the reason behind the incarnations of the Almighty. He is beyond the reach of Karma.
lord Krishna revealed the purpose of his holy incarnations in the 4th chapter of the bhagvad gita.
Verse Paritranaya saadhu naam.....
The Lord declares "To protect the righteous devotees to destroy the evil ones and to establish dharma, I incarnate in every Yuga"
In chapter seven of the Bhagavad Gita the Lord says: They who, having taken refuge in Me, strive for deliverance from old age and death know Brahma, the whole Adhyatma, and the entire field of Karma, as well as my integral being, comprising Adhibhuta, adhidaiva and adhiyajna and those ahathave possessed of a steadfast mind. Know thus even at the hour of death they too know me alone.
In chapter nine the Lord says "I am the sustainer and the ruler of this universe, its father, mother and grandfather, the one worth knowing, the purifier, the sacred syllable OM, and the three vedas rk, yajur and sama.
The devotees however, who loving no one else constantly think of me, and worship me in a disinterested spirit, to those ever united in thought with me, I bring full security and personally attend to their needs.
He also says whoever offers me with love a leaf, a flower, a fruit or even water I appear in person before that selfless devotee of sinless mind, and delightfully partake of that article offered by him with love.
He says fix your mind on me, be devoted to me, worship me and make abeisence to me, thus linking yourself with me and entirely depending on me, you shall come to me.
In chapter sixteen of the Bhagavad Gita the lord says "Absolute fearlessness, perfect purity of mind constant fixity in the yoga of meditation for the sake of self realisation, and even so charity in its sattvika form, control of the senses, worship of god and other deities as well as of ones elders including the performance of Agnihotra and other sacred duties. study and teaching of the vedas and other sacred books as well as chanting of God's names and praises, suffering hardships for the discharge of one's sacred obligations, and straightness of mind and body and senses. Non violence in thought, word and deed, truthfulness and geniallity in speach, absence of anger even on provocation, disclaiming doership in respect of actions, quietude or composure of mind, abstaining from malicious gossip, compassion towards all creatures, absence of attachment to the object of senses, mildness a sence of shame in transgressing against the scriptures or usage of and abstaining from frivoilous pursuit, bearing enimity to none, and absence of self esteem, these are the marks of him who is born with the divine gifts.
Discarding the injunction of the scriptures he who acts in an arbitrary way according to his own sweet will, such a person neither attains perfection nor the supreme goal nor even happiness. therefore the scriptures alone is your guide in determining what should be done and what should not be done. Knowing this you ought to perform only such action as is ordained by the scriptures. In the end the Lord says whoever studies this sacred dialogue of ours in the form of the Gita by him too shall i be worshiped with yagna of knowledge. such is my conviction.
the man who listens to the holy Gita with reverence, being free from malice, he too liberated from sin shall reach the propitious worlds of the pious and righeous. thus is shown "THE YOGA OF LIBERATION THROUGH THE PATH OF KNOWLEDGE AND SELF SURRENDER".
Upakara Sangraham is a maniparvala granth of Swami Vedanta Desikar which is based on the 1st verse of Thiruviruttham.
Here Desikar describes the five kinds of upakarmas done by emperuman to the chetanas.
1. Upakarmas from time immemorial.
2. The upakarmas extended upto the time of observances of one of the mokshopayam.
3. The upakarma from the post prapatti period to the time of exit from the physical body.
4. The upakarmas done during the time of travel via the archiradhimargam.
5. The ever lasting upakarma extended at parama padam.
These extensive and extaordinary upakarmas extended by the Lord are housed in the following three Adhikarams.
1. Poorvopakara parampara adhikaram describes the four basic favours done by emperuman
a. creating ajnnatha sukrtam i.e. unknown good deeds.
b. Siksharoopa, favours by correcting the jivas through punishment.
c. Creating involvement in appropriate services.
d. other favours numbering 27 through kindness.(given at the end.)
2.The second adhikaram is called Sadanadhikaram this describes five favours of the Lord to enable the jiva to adopt a means either Bhakti or Prapatti during his lifetime and the favours to the prapanna jiva when he leaves the body.
3. The third adhikaram Niryanadhikaram, describes the favours done by the Lord after the prapanna jiva leaves the materialistic body. In this Swamy desikan also gives a word by word meaning of the first verse of Namazhvars Thiruviritum and the six messages given in the verse and its most important significance.
Lastly Swamy Desikan expresses his gratitude for the favours done to him by the Lord, in presenting this work through him. He also shows the reason for naming the alwars work
Thiruvirrutta.
Emperuman extends to us 27 Upakarmas until we choose the Mokshopayam of Bhakti or Prapatti Yagam. All these come under the first chapter or adhikaranam of the Upakara sangraham namely Poorvopakara parampara. the 27 are briefly listed though each of these can take up a few volumes of narration.
1.IvajnAta shkrutAdi - kalukku prasana - nAy janmAntara sahaSrEshuyA buddhir bhAvitApurA ityAdhikalin - padyE viparita vAsanA - dArDhya ttAiE upadEsha nair artthakyam piRav Atapadi yam tu karmaNiyasmin sa: nyayavkta prathamam prabhu ityAdikaLin padiyE, Viseshittu nammai sukruta vAsan ApraoAha hEtu vAna SAttvika srushtiyilE kuuttinatuvum.
In the post recovery stage the Lord confers His first favour by including the jiva in the births of virtuous quality (satvika births) tis is the central message of this first Para. We have to understand how this is achieved. That is one must be born to parents of Satvika Virtuous nature. This is not in our hands, this upakara is done by the Lord.
2. AdiyilE vedangalai pravarHippittatuvum The lord has manifested the vedas adiyilE at the root itself, that is at the start of creation.
3. IvaRRukku parilrngaLAna Saastrangalai sva muRattAlum, rishimukangaLAlum UNdAkkinatuvum.
The Lord also granted several auxillaries to the vedas. He brought out these scriptures directly himself and also through rishis, sages. The VedAs which are of the nature of vidi, arthavAda and mantra, have six limbs namely Chandas, Kalpa, Siksha, Nirukta, Jyohssa and VyAkarana.
4. Pravartaka paramparai, Yai srushtittavum. Pravartaka means setting on foot, founding, advancing, promoting, furthering, producing, causing, propelling, urging, inducing, instigating..
Paramparai means an uninterupted series succession lineage etc.
5. SAttvika viruddha vyAmOhan Artha mAka ninmAtthya malar puraiyum tiruuruvam manam vaikkamAHAta pala samaya madhi koduttAy enkirapadiyE Dadh AriNA poorvam VishNuna rakshitA trayee enKiRapadiyE VEdarakshai paNNinaluvum"
According to Swami Desikan it is the Lord who was responsible for the appearance of perverted scriptures. But the Lord had to do it to protect the virtuous JivAs.
6. AzhuvArkalaiyum AcAryarkaLaiyum koNdu, vEdatattvArttam prakaa Sanam pa NNinatuvum"
Illuminating the essential truths of Vedic scriptures through azhvars and acharyas is another favour done by the Lord.
AzhvArs and AchAryas are two sets of personalities who made their contributions in highlighting the most essential truths embedded in Vedas and other connected scriptures.
7. ippadip prauvuttamAna Saatirattil pratipAditmAna dharmattinudaiya samyak Sth Apanartha mAka SambaVAmi yugE yugE enkiRapdiyE avatariAatvum.
In order to well establish the dharma as directed and declared by the scriptures which have been thus brought out the Lord took birth or incarnations. This is another favour conferred by Him. The Lord has stated this in the Bhagvad Gita.
8.Vadivazhak Alum SeelattAlum vasheekarikkum tuvum.
The Lord draws the jivas by His auspicious characters and conduct. The Lord is opposed to all that which is faulty and objectionable.
9. UpadEsha - anuShtAnankaLAIE dharma pravarthanam paNNumathuvum.
The Lord gives discourses on the righetous conduct and conducted himself accordingly in many of his incarnations. In some, He gave instructions on the righteous conduct and in some others He showed it by practicing himself that is through AnushtAnam.
10. ippadi pravarttippikki Ravalavil ananta pApa santatar Ana nammai Saastra - VaSyalai illAta SthAvara tiryak jAtikalilum manuShyaril mlEcch Adivargattilum piRappiyAtE KAlakaramattAle, puNya Seelar kulangkalilE ennudai nannencam izhai nalla Akkai. ennumpadi Atma - nivEdana VipAkanuNamAna SAttvika - karaNa - kaLEbara SanghAtat tOEE sanghat TippiHatuvum ippadi pravartip pikkiRavakavil.
The Lord promoted the dharmic conduct through instructions and himself practicing them in His incarnations. Swamy desikan points to the compassion the Lord has for ignorant people too and that he does not abandon them but they too have to qualify ultimately.
11. cArVAka bauddha Arhata VaisEshika - sAnkhya paSupatAdi bahuvidabAhya kudrushTi Matang kalak KalangkAtapdi PaNNinatuvum.
The Lord by his compassion ensures that the person whohas taken the first step towards him does not get distracted from other faiths. Swamy Desikan has named the relevant religions specifically.
12. adVEsha - Abhimukhya ngalait tantantatuvum.
to live without enmity and be favourable towards others. For the Lord all beings are equal.- He does otshow any discrimination among the jivas Generally. He does not have likes and dislikes. At the same time it does not mean that He treats his ardent devotees like that. He shows greater affectio for those devotees who cannot remain without thinking of Him even for a moment with no illwill or hatred towards others.
13. aviSrAntaman Alambham alaskarakar AgrAhyam tad Ebhiratamartyartam mahatApuNyapuNyEna AcArya plAvilAtasya Evam AdhikalAna SAttvika sambhAshaNallai uNdAkkinatuvum.
The jiva after refinement by giving up negative qualities like anger, hatred, etc. and acquiring a friendly attitude towards all others further proceeds by involving himself in dialogues on virtuous topics. This is yet another favour conferred by the Lord says Swami Desikan.
14. tad drushti ocar Aah sarvE mucyantE sarva kilbishai ennumpadiy Ana SadAch Arya KatAK ShattRku Lakshyam Akkinathuvum.
Only a virtuous teacher is capable of revealing the truth for crossing samsara because of his qualifications. He should not only be knowledgeable but compassionate enough to give us the required guidance. TheLord helped us to connect with such an Acharya and establish a firm place within the area of that acharya's glance.
15. birama quruvAkivanthu ennumpadi AchArya moorthiy An thAn nammudaiya doshangKGlaik KaNdu nammai UpEkshiyAtEnAm dukkha sAgara durita . paramparai KalilEnovupaduki Rapadiyaik KaNdu krupayA nihSpruhOVadEt enki RapadiyE aRivill Atha namakku aruli arjunan vizhayaththil SArathiyAi ninRa thannaip POiE namakkum ne Riyellhm edutthuraikka inaikkum padipa NNinathuvum.
Normally any teacher or guru sits on a raised platform and his disciples sitting in front of him politely listen to his instructions, but the Lord is unique in this respect also. He proves himself as a very different one. He teaches becoming the chariot driver, rather any form or role to help the qualified. How humble his nature. We learn here a whole no of inferences can be drawn from the favours he has done only a mind can fanthom them.
16. nammaiyum SiShyastEham SAdhimAmtuRm prapannam ennumpadi paNNinathuvum.
Once we find an achArya with all the qualifications as described by swami Desikan. He helps us adhere to the Sad Acharya.
17. IShvaroham nanamEyam hi kasyacit ennum durvAsanaiyai door lkanittthu tadviddhi praNipht Ena paripraSn Ena sEvaryA enkiRa uchith OpacArathithile oruppadu tthin athuvum.
before our submission to the Sad Acharya we were not only ignorant but also bubling with wrong notions because of the low level of Sattvika quality. This made us think too much of ourselves similar to demons.
18. UpadEsa KAlatthil nAm anavahitar AkAthapadi hrShikESa nAna tAn CikkEna manasai niRuthilevi tAzhppitthathuvum.
During the discourses by the acharya we the disciples should not remain in attentative. While sitting before the Acharya and listening to his discourses our attention sometimes gets distracted due to uncotrollable senses. In the process we may mis some very important points. Here also the lord steps in to see that the attention is not diminished or distracted.
19.Thirumanthiram muthalAva ceeriya Sabdangkalaic cevippaduththi chinthAmal KoLLumpadi paNNinathu.
The perfect attention in the discourses is possible only by controlling our sense organs, particularly jnAn endriyas (Organs of Knowledge) and our minds and eye focused on what is being taught in such rahasyas like Ashtakshara, Thirumantras etc.
20. IVaRRilE pothintha paratattva - paramahita parama purusha arthangkalAkiRa mahAnidhikaL aith thi Ranthu KAttinathuvum.
These three mantras contain the greatest truths. within these truths relate to the high realities, the highest good means, and the highest goal of life to be attained. The revealing of these truths which are large treasures is also done by the Lord. another favour conferred by the Lord out of compassion.
PARAMA PURUSHARTAM ; - The highest goal.
PARAMA HITA :- highly beneficial means.
PARAMA PURUSHA.
21. Ippadi sAnugraha nAna SadAchAryaAIE upadish TangkalAna Sadarthangkalil upadish TE pyavi svstah ennum avasthai VARAthapadi paNNinathuvum.
The Lord does another favour by preventing the disciple who has obtained the valuable instructions from the compassionate achArya from falling into a situation of non belief in the messages given by his AchArya.
22. sEvatAteertha - tapasAm bhAratAt yasya nirNayah na janyatE nAstikatA tasya meemAmsaKanapi enkiRapadiyE oruvrAlum nAastikyam pukuravidavo NNAthapadi AstikO
dharma ScelaSca ityAtikalil conna Sishya lakha Na poortiyai uNdAkkinathuvum.
Thus the characteristic of an ideal disciple will be complete only when he stands firm in his faith in the knowledge given by his acharya. He should be firm not only in his faith in the knowledge given by his acharya but also in executing the dharmic rites as described in the scriptures and ordained by his acharya.
23.anRunAn piRanthilEn piRanthapin ma RanthilEn in Raka nAnuy EyAka iniccirithu nin RAKa nin arul en pAlathE enKi RapadiyE VivEka vyavasAyavishEsha nQkalaip piRappitthathuvum.
Here he says there is full understanding that there is an everlasting bond between the Jiva and the Lord due to His grace.
24. patyuh prajAnAmai Svairyam oonERu Selvatthu ithyAthikaL inpadiyE parama purush ArtthatthilE prayOjan Anthara - niraPEksham Aka prathishtitham Ana Sangatthai janippitthathuvum.
To make clear what sort of relationship the jiva lons for, the depth of the longing. Swami Desikan quotes twoverses 1.from sanskrit and another from Divya Prabandham, expressing the longing to relate with God. Here everlasting relationship due to kainkarya is emphasized. The Alwars have shown us the way, to out pour their hearts, their only one feeling to be united to God. They lived their lives with only one purpose one goal one thought and that godliness can be experienced for a fraction of a moment. when we hear or read their works. Chapters, books and volumes can be written of their one verse.
25.tuNiyEn ini ninnarul allathu enakku ninnilangku pAdamanRi maRRor PaRRilEn unnAlallAly Avar Alum onRum kuRai VENdEn ithyAthikalin padiyE parama hithatthil samsaya viparyaye Sara NyAntara prasanga maRRa thuNivainilai niRutthinathuvum.
This audacity of the jiva is such that there is neither a doubt nor a change or nor a talk of another refuge. The jivas determination is steadfast can this be achieved without the lords favour?
26.Vallaparisu varuvipparEl enkiRapadiyEm ayatnam Aka AchAryamukhatth AlEyAthal pAram Arthika - bhagavat - caraNAravinda Sara NAgatihyath AvasthitA aviratA astumE enkiRa svavy ApArat thAlEyAthal VaSeekaraNa viSeshatthilE nammai udyuktas Akkinathuvum.
Even those who are not of the three higher castes and are prohibited from the study of the Vedic Scriptures and to perform rites prescribed in the vedas is opened to all castes. However one should have special qualifications to adopt prapatti which is also known as nyAsa VidyA. The fore most requirement is that he should not resort to any other means in the quest for the desired goal.
27. ellaiyAka apavarga upAyatthilE paryavasippikkiRa suKruta ViSEShatthai viLaitthathuvum anukampai yinudaiya avasara upakArangKal.
Among the various means of attaining salvation prapatti is the highest. To enable the jiva to adopt this means is a special favour done by the Lord.
With this a total of 27 favours have been conferred on the SAttvika jivas. All these are intermediate favours done by the Lord, who is compassion incarnate.
At the end of the chillarai Rahasyam of the Upakara Sangraham. Swami Desikar expands on the deep meaning embeded in the 1st paasuram of Swamy NammaAzhwar's Tiruviruttam in the context of the limitless upakaras extended by emperuman to the Bhaddha Jeevas and how he lifts up those suffering Jeevas out of the fearsome ocean of samsara to his supreme abode of Parama Padham, after they undertake one of the two mokshopayams identified by Him in the sruthis, smrithis and Saastras. This is the greatest of Upakara done for us by the Emperuman.
Verses from chapter 4.(7,8 and 38)
1. Yada Yada hi darmasya glanirbhavti bharata
abhyutthanam adharmasya tadatmanam srjamy aham.
Dharma is verily the karma that is conducive to man's growth and progress: what impedes them is adharma. At every time adharma prevails and prevents man's evolution, the cosmic intelligence embodies itself as a matter of course.
2. Paritranaya sadhunam vinasayaca duskrtam
dharma samsthapan arthaya sambhavami yuge yuge.
For the protection of the good, for the destruction of the wicked and for the establishment of Dharma. I am born age after age.
3. Na hi janena sadrsam pavitram iha vidyate
tat svayam yoga samsiddhah kalenatmani vindati.
Verily there is no purifier in this world like knowledge. He that is perfected in yoga realises it in his own heart in due time.
Verses from chapter 7.(29)
4. Jara marana moksaya mam asritya ya tantiye.
te brahma tadviduh krtsnam adhyatmam karma cakhilam.
Those who take refuge in Me and strive for deliverance from decay and death, they realise infull that Brahman, the individual self and all karma.
Verses from chapter 9 (17, 22, &26)
5. Pitaham asya jagato mata dhata pitamahah
vedyam pavitram omkara rk samayajur eva ca.
I am the father of this world, the mother, the dispenser and the grand father. I am the knowable, the purifier the syllable Om and also the Rik the saman and the yajus.
6. Ananyas cintayanto mam ye janah paryupasate
tesam nityabhyuktanam yoga ksemam vahamyaham.
To those men who worship me alone, thinking of no other, who are ever devout, I provide gain and security.
7. Patram puspam phalam toyam yome bhaktya prayacchati
tad aham bhakty upahrtam asnami prayatta tmanah
Who ever offers me with devotion a leaf, a flower, a fruit, or water. I accept that, the pious offering of the pure in heart.
Verses from chapter 16 (1,2,23 & 24)
8. Abhayam sattva samsuddhir jnana yoga vyavasthitih
danam damasca yajnasca svadhyayastapa arjavam.
Fearless purity of heart, steadfastness in knowledge and yoga alms giving, control of the senses, yajra study of the scriptures, austerity and straightforwardness.
9. Ahimsa satyam akrodhas tyagah santir apaisvnam
daya bhutesu aloluptvam mardavam hrir acapalam.
Non injury truth, absence of anger, renunciation serenity, abscence of valumny, compassion to beings un covetousness, gentleness modesty, absence of fickleness.
10. Yah sastra vidhim utsrjya vartate kama karatah
na sa siddhim avapnoti na sukham na param gatim.
11. tasmac chastram pramanam te karya karya vyavasthitam
jnatva sastra vidhanoktam karmakartum iharhasi.\
He who casting aside the ordinances of the scriptures acts on the impluse of desire, attain not perfection, nor happiness nor the supreme Goal.
Therefore let the scriptures be your authority. in deciding what ought to be done. having known what is said in the ordinance of the scriptures you should act.
Upakaara Sangraha.
Swami Desika in his Upakaara Sangraha a rahasya grantha has illustrated in concise form the various favours and blessings that the Lord has conferred on the souls living in this world.
On an analitical view of any work we can find that there has always been a direction and means the right one at such to enable a honest dedicated and willing soul to reach the ultimate goal of ones life on earth.
The almighty the universal father has endowed us with intelligence and ability to discriminate between good and evil. He wants us to take the path of right action. He has provided us with the scriptures to guide us and has ensured an unbroken chain of acharyas to explain the subtle truths hidden within the scriptures. The truths concealed within the sastras are revealed only to those who study it under acharyas. The grace of the acharya reaches them to the lotus feet of the Lord.
Most of us in this world ponder over the fundamental question of what causes the cycle of births and death. The doctrine of karma provides a prompt explanation that rebirth is due to the effects of previous good and bad karmas. But this theory does not explain the reason behind the incarnations of the Almighty. He is beyond the reach of Karma.
lord Krishna revealed the purpose of his holy incarnations in the 4th chapter of the bhagvad gita.
Verse Paritranaya saadhu naam.....
The Lord declares "To protect the righteous devotees to destroy the evil ones and to establish dharma, I incarnate in every Yuga"
In chapter seven of the Bhagavad Gita the Lord says: They who, having taken refuge in Me, strive for deliverance from old age and death know Brahma, the whole Adhyatma, and the entire field of Karma, as well as my integral being, comprising Adhibhuta, adhidaiva and adhiyajna and those ahathave possessed of a steadfast mind. Know thus even at the hour of death they too know me alone.
In chapter nine the Lord says "I am the sustainer and the ruler of this universe, its father, mother and grandfather, the one worth knowing, the purifier, the sacred syllable OM, and the three vedas rk, yajur and sama.
The devotees however, who loving no one else constantly think of me, and worship me in a disinterested spirit, to those ever united in thought with me, I bring full security and personally attend to their needs.
He also says whoever offers me with love a leaf, a flower, a fruit or even water I appear in person before that selfless devotee of sinless mind, and delightfully partake of that article offered by him with love.
He says fix your mind on me, be devoted to me, worship me and make abeisence to me, thus linking yourself with me and entirely depending on me, you shall come to me.
In chapter sixteen of the Bhagavad Gita the lord says "Absolute fearlessness, perfect purity of mind constant fixity in the yoga of meditation for the sake of self realisation, and even so charity in its sattvika form, control of the senses, worship of god and other deities as well as of ones elders including the performance of Agnihotra and other sacred duties. study and teaching of the vedas and other sacred books as well as chanting of God's names and praises, suffering hardships for the discharge of one's sacred obligations, and straightness of mind and body and senses. Non violence in thought, word and deed, truthfulness and geniallity in speach, absence of anger even on provocation, disclaiming doership in respect of actions, quietude or composure of mind, abstaining from malicious gossip, compassion towards all creatures, absence of attachment to the object of senses, mildness a sence of shame in transgressing against the scriptures or usage of and abstaining from frivoilous pursuit, bearing enimity to none, and absence of self esteem, these are the marks of him who is born with the divine gifts.
Discarding the injunction of the scriptures he who acts in an arbitrary way according to his own sweet will, such a person neither attains perfection nor the supreme goal nor even happiness. therefore the scriptures alone is your guide in determining what should be done and what should not be done. Knowing this you ought to perform only such action as is ordained by the scriptures. In the end the Lord says whoever studies this sacred dialogue of ours in the form of the Gita by him too shall i be worshiped with yagna of knowledge. such is my conviction.
the man who listens to the holy Gita with reverence, being free from malice, he too liberated from sin shall reach the propitious worlds of the pious and righeous. thus is shown "THE YOGA OF LIBERATION THROUGH THE PATH OF KNOWLEDGE AND SELF SURRENDER".
Upakara Sangraham is a maniparvala granth of Swami Vedanta Desikar which is based on the 1st verse of Thiruviruttham.
Here Desikar describes the five kinds of upakarmas done by emperuman to the chetanas.
1. Upakarmas from time immemorial.
2. The upakarmas extended upto the time of observances of one of the mokshopayam.
3. The upakarma from the post prapatti period to the time of exit from the physical body.
4. The upakarmas done during the time of travel via the archiradhimargam.
5. The ever lasting upakarma extended at parama padam.
These extensive and extaordinary upakarmas extended by the Lord are housed in the following three Adhikarams.
1. Poorvopakara parampara adhikaram describes the four basic favours done by emperuman
a. creating ajnnatha sukrtam i.e. unknown good deeds.
b. Siksharoopa, favours by correcting the jivas through punishment.
c. Creating involvement in appropriate services.
d. other favours numbering 27 through kindness.(given at the end.)
2.The second adhikaram is called Sadanadhikaram this describes five favours of the Lord to enable the jiva to adopt a means either Bhakti or Prapatti during his lifetime and the favours to the prapanna jiva when he leaves the body.
3. The third adhikaram Niryanadhikaram, describes the favours done by the Lord after the prapanna jiva leaves the materialistic body. In this Swamy desikan also gives a word by word meaning of the first verse of Namazhvars Thiruviritum and the six messages given in the verse and its most important significance.
Lastly Swamy Desikan expresses his gratitude for the favours done to him by the Lord, in presenting this work through him. He also shows the reason for naming the alwars work
Thiruvirrutta.
Emperuman extends to us 27 Upakarmas until we choose the Mokshopayam of Bhakti or Prapatti Yagam. All these come under the first chapter or adhikaranam of the Upakara sangraham namely Poorvopakara parampara. the 27 are briefly listed though each of these can take up a few volumes of narration.
1.IvajnAta shkrutAdi - kalukku prasana - nAy janmAntara sahaSrEshuyA buddhir bhAvitApurA ityAdhikalin - padyE viparita vAsanA - dArDhya ttAiE upadEsha nair artthakyam piRav Atapadi yam tu karmaNiyasmin sa: nyayavkta prathamam prabhu ityAdikaLin padiyE, Viseshittu nammai sukruta vAsan ApraoAha hEtu vAna SAttvika srushtiyilE kuuttinatuvum.
In the post recovery stage the Lord confers His first favour by including the jiva in the births of virtuous quality (satvika births) tis is the central message of this first Para. We have to understand how this is achieved. That is one must be born to parents of Satvika Virtuous nature. This is not in our hands, this upakara is done by the Lord.
2. AdiyilE vedangalai pravarHippittatuvum The lord has manifested the vedas adiyilE at the root itself, that is at the start of creation.
3. IvaRRukku parilrngaLAna Saastrangalai sva muRattAlum, rishimukangaLAlum UNdAkkinatuvum.
The Lord also granted several auxillaries to the vedas. He brought out these scriptures directly himself and also through rishis, sages. The VedAs which are of the nature of vidi, arthavAda and mantra, have six limbs namely Chandas, Kalpa, Siksha, Nirukta, Jyohssa and VyAkarana.
4. Pravartaka paramparai, Yai srushtittavum. Pravartaka means setting on foot, founding, advancing, promoting, furthering, producing, causing, propelling, urging, inducing, instigating..
Paramparai means an uninterupted series succession lineage etc.
5. SAttvika viruddha vyAmOhan Artha mAka ninmAtthya malar puraiyum tiruuruvam manam vaikkamAHAta pala samaya madhi koduttAy enkirapadiyE Dadh AriNA poorvam VishNuna rakshitA trayee enKiRapadiyE VEdarakshai paNNinaluvum"
According to Swami Desikan it is the Lord who was responsible for the appearance of perverted scriptures. But the Lord had to do it to protect the virtuous JivAs.
6. AzhuvArkalaiyum AcAryarkaLaiyum koNdu, vEdatattvArttam prakaa Sanam pa NNinatuvum"
Illuminating the essential truths of Vedic scriptures through azhvars and acharyas is another favour done by the Lord.
AzhvArs and AchAryas are two sets of personalities who made their contributions in highlighting the most essential truths embedded in Vedas and other connected scriptures.
7. ippadip prauvuttamAna Saatirattil pratipAditmAna dharmattinudaiya samyak Sth Apanartha mAka SambaVAmi yugE yugE enkiRapdiyE avatariAatvum.
In order to well establish the dharma as directed and declared by the scriptures which have been thus brought out the Lord took birth or incarnations. This is another favour conferred by Him. The Lord has stated this in the Bhagvad Gita.
8.Vadivazhak Alum SeelattAlum vasheekarikkum tuvum.
The Lord draws the jivas by His auspicious characters and conduct. The Lord is opposed to all that which is faulty and objectionable.
9. UpadEsha - anuShtAnankaLAIE dharma pravarthanam paNNumathuvum.
The Lord gives discourses on the righetous conduct and conducted himself accordingly in many of his incarnations. In some, He gave instructions on the righteous conduct and in some others He showed it by practicing himself that is through AnushtAnam.
10. ippadi pravarttippikki Ravalavil ananta pApa santatar Ana nammai Saastra - VaSyalai illAta SthAvara tiryak jAtikalilum manuShyaril mlEcch Adivargattilum piRappiyAtE KAlakaramattAle, puNya Seelar kulangkalilE ennudai nannencam izhai nalla Akkai. ennumpadi Atma - nivEdana VipAkanuNamAna SAttvika - karaNa - kaLEbara SanghAtat tOEE sanghat TippiHatuvum ippadi pravartip pikkiRavakavil.
The Lord promoted the dharmic conduct through instructions and himself practicing them in His incarnations. Swamy desikan points to the compassion the Lord has for ignorant people too and that he does not abandon them but they too have to qualify ultimately.
11. cArVAka bauddha Arhata VaisEshika - sAnkhya paSupatAdi bahuvidabAhya kudrushTi Matang kalak KalangkAtapdi PaNNinatuvum.
The Lord by his compassion ensures that the person whohas taken the first step towards him does not get distracted from other faiths. Swamy Desikan has named the relevant religions specifically.
12. adVEsha - Abhimukhya ngalait tantantatuvum.
to live without enmity and be favourable towards others. For the Lord all beings are equal.- He does otshow any discrimination among the jivas Generally. He does not have likes and dislikes. At the same time it does not mean that He treats his ardent devotees like that. He shows greater affectio for those devotees who cannot remain without thinking of Him even for a moment with no illwill or hatred towards others.
13. aviSrAntaman Alambham alaskarakar AgrAhyam tad Ebhiratamartyartam mahatApuNyapuNyEna AcArya plAvilAtasya Evam AdhikalAna SAttvika sambhAshaNallai uNdAkkinatuvum.
The jiva after refinement by giving up negative qualities like anger, hatred, etc. and acquiring a friendly attitude towards all others further proceeds by involving himself in dialogues on virtuous topics. This is yet another favour conferred by the Lord says Swami Desikan.
14. tad drushti ocar Aah sarvE mucyantE sarva kilbishai ennumpadiy Ana SadAch Arya KatAK ShattRku Lakshyam Akkinathuvum.
Only a virtuous teacher is capable of revealing the truth for crossing samsara because of his qualifications. He should not only be knowledgeable but compassionate enough to give us the required guidance. TheLord helped us to connect with such an Acharya and establish a firm place within the area of that acharya's glance.
15. birama quruvAkivanthu ennumpadi AchArya moorthiy An thAn nammudaiya doshangKGlaik KaNdu nammai UpEkshiyAtEnAm dukkha sAgara durita . paramparai KalilEnovupaduki Rapadiyaik KaNdu krupayA nihSpruhOVadEt enki RapadiyE aRivill Atha namakku aruli arjunan vizhayaththil SArathiyAi ninRa thannaip POiE namakkum ne Riyellhm edutthuraikka inaikkum padipa NNinathuvum.
Normally any teacher or guru sits on a raised platform and his disciples sitting in front of him politely listen to his instructions, but the Lord is unique in this respect also. He proves himself as a very different one. He teaches becoming the chariot driver, rather any form or role to help the qualified. How humble his nature. We learn here a whole no of inferences can be drawn from the favours he has done only a mind can fanthom them.
16. nammaiyum SiShyastEham SAdhimAmtuRm prapannam ennumpadi paNNinathuvum.
Once we find an achArya with all the qualifications as described by swami Desikan. He helps us adhere to the Sad Acharya.
17. IShvaroham nanamEyam hi kasyacit ennum durvAsanaiyai door lkanittthu tadviddhi praNipht Ena paripraSn Ena sEvaryA enkiRa uchith OpacArathithile oruppadu tthin athuvum.
before our submission to the Sad Acharya we were not only ignorant but also bubling with wrong notions because of the low level of Sattvika quality. This made us think too much of ourselves similar to demons.
18. UpadEsa KAlatthil nAm anavahitar AkAthapadi hrShikESa nAna tAn CikkEna manasai niRuthilevi tAzhppitthathuvum.
During the discourses by the acharya we the disciples should not remain in attentative. While sitting before the Acharya and listening to his discourses our attention sometimes gets distracted due to uncotrollable senses. In the process we may mis some very important points. Here also the lord steps in to see that the attention is not diminished or distracted.
19.Thirumanthiram muthalAva ceeriya Sabdangkalaic cevippaduththi chinthAmal KoLLumpadi paNNinathu.
The perfect attention in the discourses is possible only by controlling our sense organs, particularly jnAn endriyas (Organs of Knowledge) and our minds and eye focused on what is being taught in such rahasyas like Ashtakshara, Thirumantras etc.
20. IVaRRilE pothintha paratattva - paramahita parama purusha arthangkalAkiRa mahAnidhikaL aith thi Ranthu KAttinathuvum.
These three mantras contain the greatest truths. within these truths relate to the high realities, the highest good means, and the highest goal of life to be attained. The revealing of these truths which are large treasures is also done by the Lord. another favour conferred by the Lord out of compassion.
PARAMA PURUSHARTAM ; - The highest goal.
PARAMA HITA :- highly beneficial means.
PARAMA PURUSHA.
21. Ippadi sAnugraha nAna SadAchAryaAIE upadish TangkalAna Sadarthangkalil upadish TE pyavi svstah ennum avasthai VARAthapadi paNNinathuvum.
The Lord does another favour by preventing the disciple who has obtained the valuable instructions from the compassionate achArya from falling into a situation of non belief in the messages given by his AchArya.
22. sEvatAteertha - tapasAm bhAratAt yasya nirNayah na janyatE nAstikatA tasya meemAmsaKanapi enkiRapadiyE oruvrAlum nAastikyam pukuravidavo NNAthapadi AstikO
dharma ScelaSca ityAtikalil conna Sishya lakha Na poortiyai uNdAkkinathuvum.
Thus the characteristic of an ideal disciple will be complete only when he stands firm in his faith in the knowledge given by his acharya. He should be firm not only in his faith in the knowledge given by his acharya but also in executing the dharmic rites as described in the scriptures and ordained by his acharya.
23.anRunAn piRanthilEn piRanthapin ma RanthilEn in Raka nAnuy EyAka iniccirithu nin RAKa nin arul en pAlathE enKi RapadiyE VivEka vyavasAyavishEsha nQkalaip piRappitthathuvum.
Here he says there is full understanding that there is an everlasting bond between the Jiva and the Lord due to His grace.
24. patyuh prajAnAmai Svairyam oonERu Selvatthu ithyAthikaL inpadiyE parama purush ArtthatthilE prayOjan Anthara - niraPEksham Aka prathishtitham Ana Sangatthai janippitthathuvum.
To make clear what sort of relationship the jiva lons for, the depth of the longing. Swami Desikan quotes twoverses 1.from sanskrit and another from Divya Prabandham, expressing the longing to relate with God. Here everlasting relationship due to kainkarya is emphasized. The Alwars have shown us the way, to out pour their hearts, their only one feeling to be united to God. They lived their lives with only one purpose one goal one thought and that godliness can be experienced for a fraction of a moment. when we hear or read their works. Chapters, books and volumes can be written of their one verse.
25.tuNiyEn ini ninnarul allathu enakku ninnilangku pAdamanRi maRRor PaRRilEn unnAlallAly Avar Alum onRum kuRai VENdEn ithyAthikalin padiyE parama hithatthil samsaya viparyaye Sara NyAntara prasanga maRRa thuNivainilai niRutthinathuvum.
This audacity of the jiva is such that there is neither a doubt nor a change or nor a talk of another refuge. The jivas determination is steadfast can this be achieved without the lords favour?
26.Vallaparisu varuvipparEl enkiRapadiyEm ayatnam Aka AchAryamukhatth AlEyAthal pAram Arthika - bhagavat - caraNAravinda Sara NAgatihyath AvasthitA aviratA astumE enkiRa svavy ApArat thAlEyAthal VaSeekaraNa viSeshatthilE nammai udyuktas Akkinathuvum.
Even those who are not of the three higher castes and are prohibited from the study of the Vedic Scriptures and to perform rites prescribed in the vedas is opened to all castes. However one should have special qualifications to adopt prapatti which is also known as nyAsa VidyA. The fore most requirement is that he should not resort to any other means in the quest for the desired goal.
27. ellaiyAka apavarga upAyatthilE paryavasippikkiRa suKruta ViSEShatthai viLaitthathuvum anukampai yinudaiya avasara upakArangKal.
Among the various means of attaining salvation prapatti is the highest. To enable the jiva to adopt this means is a special favour done by the Lord.
With this a total of 27 favours have been conferred on the SAttvika jivas. All these are intermediate favours done by the Lord, who is compassion incarnate.
At the end of the chillarai Rahasyam of the Upakara Sangraham. Swami Desikar expands on the deep meaning embeded in the 1st paasuram of Swamy NammaAzhwar's Tiruviruttam in the context of the limitless upakaras extended by emperuman to the Bhaddha Jeevas and how he lifts up those suffering Jeevas out of the fearsome ocean of samsara to his supreme abode of Parama Padham, after they undertake one of the two mokshopayams identified by Him in the sruthis, smrithis and Saastras. This is the greatest of Upakara done for us by the Emperuman.
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