Sd/rts.

adiyEn will cover the Tenth slOkam of Sri SaraNAgathi DhIpikai , where Swamy Desikan pays tribute to the Lord ViLakkoLi PerumAL (The siddha upAyan) who grants Prapannan (one has done prapatthi/ Saadhya UpAyam at His Sacred feet) the boon of Moksham(Freedom from Births and Deaths): SatthA STithi prayatana pramukhair-upAttham svArTam sadhaiva BhavathA svayamEva Visvam DhIpaprakAsa tadhiha tvadh-aapthayE ThvAM avyAja siddham anapAyam upAyam aahu: --SrI SaraNAgathi DhIpikai: SlOkam 10 (Meaning): Oh ViLakkoLi EmperumAnE ! The svaroopam (satthA),sustenance(sTithi) and activities (prayatana) of all the sentients and insentients are controlled by You and You alone(svayamEva upAttham). You do all these, all the time (sadhA yEva upAttham).You also enjoy the fruits coming out of these activities of Yours (svArTam upAttham).As a result of these operations being under Your control , You become the upAyam for the jeevans to attain MOksham. For enjoying paripoorNa brahmAnandham in Your Supreme abode , the jeevan has to perform the SaadhyopAyam of Prapatthi. For one ,who has performed prapatthi, You stand in the place of SiddhOpAyam . You do not expect anything else from the chEthanan beyond his/her prapatthi. You stand as the eternal and ancient upAyam ( avyAja siddham anapAyam UpAyam) to bless him/her with Moksha Sukham. The learned ones understand and remember these Vedic truths. Comments on the SlOkam ************************ We have to understand the early creation of the SrI Sookthi of SrI SaraNAgathi DhIpikai and connect it to the SrI Sookthis completed later in the life of Swamy Desikan. Towards the end of His life on this earth , Swamy Desikan blessed us with two magnum opus granthams.He had already completed 120 plus granthams including SaraNAgathi DhIpikai , NyAsa Dasakam , NyAsa Tilakam , NyAsa Vimsathi and other granthams dealing with saraNAgathy . One of the two magnum opus granthams completed in his advanced age is the Srimath Rahasya Thraya Saaram (RTS) with 32 chapters dealing with the three esoteric manthrams of VisishtAthvaitha Darsanam .The other is a companion piece known as VirOdha ParihAram , which answers the doubts that one may have from the study of the advanced doctrines discussed in RTS. As a compassionate AchAryan concerned with our need to understand all these important doctrines correctly , Swamy Desikan posed number of questions that would cross our mind and answered them in his SrI Sookthi , VirOdha ParihAram. Quite early in his life however , Swamy Desikan created SaraNAgathi DhIpikai and brought out the cardinal points related to SaraNAgathy anushtAnam and the tatthvams behind the magnificent upAyam of SaraNAgathi to recieve the blessings of Moksham from SrIman NaarAyaNan . It is amazing to hear the echos of the earlier SrI Sookthi of SrI SaraNAgathy DhIpikai in the later SrI Sookthi like RTS . There is atleast 60 years in between these two SrI Sookthis. In this 10th slOkam of SaraNAgathi Dhipikai , Swamy Desikan focused on the upakArams done by the Lord as a part of the elaborations on the doctrine of SaraNAgathy and the Lord's role as our most merciful protector. He focussed in particular on the SaraNAgathi tatthvams in the 10th slOkam. In the magnum opus of RTS ,he devoted many chapters to upadEsams on the doctrines of Prapatthi/SaraNAgathi/Aathma nivEdhanam . One of the chapters relevant to this Tenth slOkam is the Third chapter of RTS named PradhAna- prathitantra-adhikAram dealing with the unique doctrines associated with the VisishtAdvaitha SiddhAntham: (1) SarIraathma BhAva Sambhandham : The Sentients and the insentients are the body of the Lord , who is the indweller for them .This relationship is known as SarIrAthma BhAvam. (2) The definition of SarIram (body made up of chEthanams and achEthanams) and SarIri (AathmA for that body ). (3) The subtle aspects related to the doctrines of Taarakthvam-Niyanthruthvam and Sarva SEshithavm of SarvEsvaran , which makes the Lord Swami and the jeevan(ChEthanam) as His bonded servant (SEshan). The Lord is the Sarva Swami and Sarva SEshi and the Jeevan is His SEsha BhUthan. (4) The benefits accruing to the sentients ( ChEthanams) from the aadhAra-aadhEya BhAvams (Relation between the Lord as the Supporter and the Jeevan as the one being supported). (5) The establishment of the fact that the ChEthanan is ananyAdhAran, ananya prayOjanan and ananya SaraNan. through the correct understanding of the Three rahasyams of VaishNava SiddhAntham (Moola manthram , Dhvayam and Charama SlOkam).Jeevan is not supported by anyone other than the Lord ( ananyAdhAran); Jeevan has no recourse other than the Lord (ananya SaraNan) and has no prayOjanam (purpose) other than the Lord (ananya-prayOjanan). In addition to the third chapter of RTS , there are lengthy chapters devoted to the Lord standing in place as siddhOpAyam and Prapatthi as the SaadhyOpAyam . Let us briefly comment on the conclusions of the above third chapter of RTS in the context of the above five points : (1)Only VisishtAdvaitha Siddhantham accepts that Isvaran is the Aathma for the ChEthanams(Sentients/Jeevans) and achEthanams ( insentients) ; latter two constitute His body .This is the unique doctrine (PradhAna Prathitantram) not common to other SiddhAnthams. (2)The svaroopam and the sustenance of the ChEthanams and the achEthanams are under the control of the Lord (Isvaran). This doctrine is named aadhEyathvam . (3)The svaroopam , sustenance (continued existence) and the activities (pravrutthi) of the chethanams and achEthanams are under the control of Isvara sankalpam This doctrine is known as vidhEyathvam. (4)The chEthnams and the achEthanams have as their prayOjanam Isvaran only. This is known as SEshathvam.PrayOjanam here is the derivative of the root Prayuj meaning "to be yoked to" as " the bonded servant " to the Lord .This doctrine is known as the SEshathvam of the Jeevan to the Lord (SEshi). 5) AadhEyathvam , VidhEyathvam and SEshathvam together constitute the defining attributes (LakshaNam ) of SarIram. The Lord becomes the AathmA for that SarIram and is known as SarIri. The relationship between SarIram and SarIri is known as SarIrAathma BhAvam , the unique defining doctrine of VisishtAdvaitha Darsanam. Bhagavath SEshathvam is common to both sentients and insentients. Since Jeevan is ChEthanan , his SEshathvam ends in Daasathvam. EmperumAn is " Parama ChEthanan " and therfore His SEshithvam ends in Swamithvam ( Lordship).The Lord becomes the Swamy for the ChEthanan and the ChEthanan becomes the Daasan for the Lord. All of these deep thoughts are brought up in the first two lines of the tenth slOkam of SrI SaraNAgathy DhIpikai and the First two lines of the introductory slOkam of the Third chapter of RTS .Here they are side by side to appreciate their closeness . One hears the echos of one in the other: "SatthA STithi prayatana pramukhair-upAttham svArTam sadhaiva BhavathA SvayamEva Visvam " --SrI SaraNAgathi DhIpikai: SlOkam 10 AadhEayathva-prabhruthi niyamai: Aadhikarthu: SarIram SatthA STEma Prayatana phalEshvEthadhaayattham yEthath visvam pasyannithi Bhagavathi vyApakAdarsadhrushtE gambhIrANAm akruthakagirAm gAhathE chittha Vruthtim --First SlOkam of the Third Chapter of RTS The 10th sOkam of SaraNAgathi DhIpikai says: " SatthA STithi prayatana pramukhair upAttham". The RTS slOkam expresses almost verbatim the same thoughts: " SatthA-STEma prayatana phalEshvEtdhAyattham yEthath" The "STithi " and " STEma " are one and the same. adiyEn will conclude with the translation of the meaning of the RTS SlOkam as an elaboration of the same doctrines housed in the 10th slOkam of SaraNAgathy DhIpikai: (meaning ): When EmperumAn is seen in the mirror of Moola Manthram , One understands clearly the meanings of the ancient and apourushEya Vedams. What the Vedam says is: (1) That this world (chEthanam and achEthanam) is under the full control of the Lord regarding its existence, sustenance , activities and fruits thereof . (2) The concepts of AadhEyathva, VidhEyathva and SEshathva possessed by the ChEthanams marks it as the body of the Lord , who is the indweller of that SarIram . One who understands this SarIraathama Bhavam fully comprehends the deep upadEsams of Vedam, which are timeless and not created by humans. Such is the lofty thoughts housed in the 10th slOakm of SrI saraNAgathi DhIpikai.