prabhava raksha

 

Paasurams 71-72 In this posting , adiyEn will cover 2 more Paasurams( 71-72) of Desika Prabhandham , which are the 32nd and the 33rd Paasurams of AdhikAra Sangraham.They deal with PrabhAva vyavasTA and PrabhAva rakshA adhikArams of SrImath Rahasya Thraya Saaram. PrabhAvavyayasTAdhikAram *********************** (71) Propelled by His abundant grace , our Lord is waiting to bless the PrapannAs with KalyANa guNams identical to His own and is eager to transform these prapanna jeevans in to Muktha jeevans. This most merciful Lord took KrishNAvathAram to bless us with the Charama slOkam for our upliftment . Sages like VyAsa comprehended fully the inner meanings of this Charama slOkam of the Lord . They will not hence agree to the dimuniiton of the Mahimai of Prapannan as established by the VedAnthams .Our AchAryAs instructed us on these truisms about the glories of Prapatthi . The key words of this Paasuram are: " Mey aruL Vitthahan urayin ahavaai aaraNa neethi neRi kulaithal uhavAr " ( Our Lord with unfailing krupA  has blessed us with Charama slOkam , where He assures us with His unfailing promise. Our AchAryAs , who clearly understand the inner meanings of Charama slOkam of the Lord will not be party to any dimunition of the nyAya mArgam rooted in VedAs . (72) This Paasuram deals with the 26th chapter of SrImath Rahasya Thraya Saram: PrabhAva RakshAdhikAram. This chapter is in defense of the glories of Prapatthi without exaggerations or understements . . (Meaning of the Paasuram): The VedAnthams , which are rooted in Sathyam (truth and righteousness) assert that the Lord's glories are limitless.Those who have performed Prapatthi at the Lord's feet may be born in lower jaathis/kulams. Inspite of birth in a lower jAthi , the PrapannAs are blessed to have the Lord's undiminished love (abhimAnam) and qualify them totally for gaining the primary phalan of Moksham. Therefore , the glories of Prapatthi can not be overstated. Our AchAryAs instruct us impartially on these TatthvArTams. The key words of this Paasuram are: " UtthamanAr kazhal paNivAr taNmai  kidakka taram aLavu " ( The glories of those , who perform SaraNAgathi at the sacred feet of PurushOtthaman is limitless independent of the fact that they are born in lower kulams or higher kulams) . Swamy  Desikan establishes that Prapatthi has the power of destroying prArabdha KarmAs. In contrast , Bhakthi yOgam does not have this power. Therefore , Prapatthi yOgam is superior to Bhakthi yOgam. In addition to destroying sins committed before Prapatthi and accumulated  in the post-prapatthi period , Prapatthi  has the power to grant Moksham for those who long for it ardentlly to engage in the nithya kaimkaryam to the Lord at His Supreme abode. Thus Prapatthi is superior to all other means for gaining mOksham.    Paasurams 73-75 (Moola Manthra , Dhvaya & Charama slOka adhikArams) In this posting , adiyEn will cover 3 more Paasurams( 73-75) of Desika Prabhandham , which are the 34th to the 36th  Paasurams of AdhikAra Sangraham.They deal with  the most important rahasyams of AshtAksharam ( Moola Manthram) , Manthra Rathnam ( Dhvayam ) and BhagavaAn's own upadEsam ( Charama SlOakm) for our upliftment . (73)Moola ManthrAdhikAram ************************ SrIman NaarAtyaNan is the sole cause for the Universe and stands superior to all gods as SarvEswaran. He protects all of His creation. We who are different from insentients stand as His eternal servants . We pray for the boon of nithya kaimkaryam peformed by Nithya Sooris in SrI Vaikuntam by banishing our ahankAra-mamakArams , by seeking the Lord alone as the upAyam (means) for gaining Moksha sukham. We hold on to our Lord's sacred feet firmly and place the burden of protection and the fruit of protection at His holy feet to enjoy this eternal and joyous kaimkaryam to Him at His Supreme abode of SrI Vaikuntam. We have been initated in to the Moola Manthram with its deep meanings by our AchAryAs and we recite it and reflect on its meanings for sathsathi . The key passage in this Prabhandha Paasuram is: " uyirAy mAymai theernthu , maRRu ohr vazhi  inRi ,   adaikkalamAy payanthavan NaarAYaNan paadhangaL   sErnthu nall manu Ohdinam " (meaning ): After removal of the ajn~nam about the Svaroopam of the JeevAthman/chEthanam ( being different from the insentients/achEthanam) , we hold on to the sacred feet of our Lord , SrIman NaarAyaNan alone as the unfailing means for our protection and  recitte  His Moola manthram and meditate on its many rejuvenating meanings . 74) DhvayAdhikAram ***************** SrIman NaarAyaNan united two separate passages of Kata Valli of Vedam and transformed it in to Dhvaya Manthram and blessed us with it as the loftiest gem among manthrAs.  We are firm about the meaning of this manthram (as instructed by our AchAryAs) as being the performance of nithya Kaimkaryam to the Divine couple (dhivya Dampathis) at SrI Vaikuntham without the ahankAra-mamakArams after seeking our Lord's holy feet as the sole means for our protection .We reflect on these meanings of dhvayam . The key words of this paasuram are: " Ohdhum iraNDai isaitthu udhavum ThirumAl paadham iraNDUm saraNN yena paRRi , namm PankayatthAL NaaTanai naNNI , nalam thihazh nAttil adimai yellAm kOdhu il uNartthiyudan koLLumARu kuRitthanam" "Odhum iraNDu, isaitthu udhavum ThirumAl " refers to the helpful Lord , who united the two Vaakyams from the Vedam and blessed us with the resulting  dhvaya manthram out of His infinite compassion for us. "ThirumAl padham iraNDum saraN yena paRRi namm  PankayatthAL NaaTanai NaNNInOm " . We approached the Lord of MahA Lakshmi and held on to His sacred feet as the sole upAyam for our protection from SamsAric afflictions and left the burden and fruits of that protection unto Him. We did this with a purpose : " nalam thihazh nAttil adimai yellAm kOthu il uNartthiyudan kuRitthanam" We recited the dhvaya manthram and reflected on its profound meanings to be blessed with nithya kaimakryam free of ahankAra  mamakAra blemishes in the land of endless bliss, His supreme abode. 75) The Meaning of our Lord's Charama slOkam ************************************** This paasuram the 36th paasuram of AdhikAra Sangraham and deals with the content of the 29th chapter of SrImath Rahasya Thraya Saaram , Charama slOka adhikAram . (Meaning ) : With a determined mind and limitless compassion , Lord KrishNa blessed us with His Charama slOkam to banish our sufferings as SamsAris , who do not have the capabilities and fitness to practise the difficult-to-observe  upAyams like Bhakthi yOgam to gain Moksham. He blessed us the Charama slOkam with great care using Arjuna as an excuse . His firm intention has been to banish all the bundles of sins form those, who surrender unto His holy  feet and request His protection. He assured His protection and asked us not to worry anymore after performing  Prapatthi to Him . We as PrapannAs recite the charama slOkam , reflect on its deep meanings and have our ajn~Anam destroyed, sorrows banished and are free from any doubts about the phalan of   protection assured by our Lord . The key passage in this Paasuram is : " KuRippudan mEvum dharumangaL inRi akkOvalanAr aruL vAchahatthAl maruL aRRanam " ( Being unfit and powerless to observe the upAyams like Bhakthi yOgam that need enormous discipline and single mindedness, we chose the easy-to- practise upAyam revealed to us in His Charama slOkam, which was blessed to us by our Lord out of His firm grace and limitless dayA to destroy all of our past sins and those accumulated consciously or otherwise during the post-prapatthi stage in our lives . Paasurams 76-79 In this posting , adiyEn will cover 4 more Paasurams( 76-79) of Desika Prabhandham , which are the 37th to the 40th  Paasurams of AdhikAra Sangraham.They deal with  the final three chapters(30 to 32) of Swamy Desikan's magnum opus , SrImath Rahasya Thraya Saaram : AchArya KruthyAdhikAram , Sishya KruthyAdhikAram and NigamanAdhikAram .  (76) AchArya KruthyAdhikAram : The UpakAram given by AchAryAs  ******************************************************* (Meaning ): Our SadAchAryAs known for their freedom from even a trace of ajn~Anam protected  the meanings of the three rahasyams from falling in the hands of the undeserving . When the time for them to ascend to their Lord's Supreme Abode , they had the merciful thought to banish the ajn~Anam of the SamsAris and decided that latter group should perform prapatthi at the sacred feet the Lord and get uplifted. They chose a select list of sishyAs known for their discriminating intellect (vivEkam ) and taste (ruchi) for Bhagavath  Kiamkaryam and lit in their minds , the auspicious dheepam of Sath SampradhAyam and caused the spread of this sampradhAyam around the world. The key passage in this paasuram is: "maruL aRRa Desikar aruL uRRa chinthainAl teruL uRRa siRanthavar paal azhiyA viLaku yERRinar ". ( Our SadAchAryAs untainted by ajn~Anam lit the ever shining lamp of sath sampradhAyam in the minds of the specail sishyAs known for their VivEkam, Sraddhai and Kaimkarya ruchi to the Lord and His BhAgavathAs).  77) Sishya kruthyAdhikAram: Duties of a Sishyan  ************************************** A SadAchAryan instructs his sishyan on the  three Tatthvams (ChEthanam ,achEthanam and Iswaran) , UpAyam (means) and PurushArTam (ultimate goal)  and lights up the dheepam of Jn~Anam to banish the darkness of ajn~Anam . There is no way in which one can repay the AchAryan for his matchles upakAram . Even the omniscient (Sarvaj~nan) Lord can not describe the right way to repay the SadAcAryan for his mahOpakAram. If this were to be so for the omniscient Iswaran , then how would it be possible for lesser beings (humans) to suggest the methods to pay back the debt of gratitude of Sishyans to their AchAryans . Inspite of it , sishyAs delight in praising their AchAryans . They meditate on the AchAryan's glories. The Sishyans spread the reputation of the AchAryans by praising him . All of these attempts of sishyAs to eulogize and celebrate their AchAryans is an expression of their affection and reverence and will never ever compensate for the abundant help that they have recieved from their most merciful AchAryAs. The two key passages from this paasuram are : 1. " Manatthu yezhil jn~Ana viLakkai yERRi  iruL anaitthum mARRinavarkku oru kaimmARu Maayanum kaaNahillAn " ( For the AchAryan , who lit the lamp of true knowledge and banished all the darkness that existed before , even the all- knowing  Lord Himself can not come up with a way to pay back for the upakArams recieved). 2. (aathalin nAmm ) pORRi uhappathum punthiyil koLvathum pongu puhazh sARRi vaLarppathum , munnam peRRathaRkku saRRu allavO? ( Therefore , what we do in terms of praising the aathma guNams of the AchAryan , meditate on him and spread his glory in the world by talking about it are insignificant acts compared to the greatest of help recieved from that AchAryan earlier ). 78) NigamanAdhikAram: The Four parts of SrImath Rahasya Thraya Saaram  *********************************************************** We composed the grantham of SrImath Rahasua Thraya Saaram to bless Aasthika sishyAs with vivEkam about their AchAryans , who instruct them (the sishyans) about the glories of Prapatthi yOgam. First , we explained the savroopams and svabhAvams of Tatthva Thrayam , UpAyam and PurushArTam as we  learnt from our AchAryAs. Second , we answered the objections raised about them and established their unshakable validity . Third , we explained the ways to gather the meanings of the three rahasyams and pointed out the essence of such meanings is that the Jeevan has no independence of its own and is the property of the Lord , the sarva sEshi   and he ( the jeevan ) is His unconditional, eternal servant  (sesham ). Fourth , we explained the greatness of the most merciful SadAchAryAs , who bless the qualified sishyAs with sath sampradhAya Jn~Anam . Therefore , it is futile to spend one's life on this earth chasing evanescent pleasures instead of enjoying the SrI Sookthi of SrImath Rahasya Thraya Saaram. Swamy Desikan states that he covered the four topics outlined above in his SrI sookthi ( ivai seppinam) . What is the purpose of wasting one's life pursuing trivia instead of learning about the lofty and rejuvenating concepts housed in SrImath Rahasya Thraya Saaram ? ( chinn paRRi yennpayan ?). There is the learned AchAryan (MaRayavar) , who instructs us on the glories of SaraNAgathy at the Lord's feet  , who is Jagadheesavaran ( mann paRRi ninRa vahai uraikkinRa maRayavar).Here , we are as discerning sishyAs , who approach the AchAryan to gain the Jn~Anam about the true meanings of VedAntham .We composed this Sri Sookthi of SrImath Rahasya Thraya Saaram to focus on the VivEkam acquired by the Sishyan from the AchAryan and the resulting clearance of doubts as well as the attainment of relaization that he( the jeevan ) has no independence whatsoever and as a jeevan he is totally dependent on the Lord , his Master at all times , places and conditions. 79) NigamanAdhikAram: Part II: These Paasurams beautify Tamil language ********************************************************* BhagavAn and His BhAgavathAs bless with delight the qualified persons , who possess aathma guNams and do not swerve from the Saasthrams . We composed the paasurams of htis Prabhandham with the benedictions of BhagavAn and His BhAgavathAs after familiarizing ourselves with the VedAnthic doictrines. These paasurams serve as nectar to the ears of the listeners even if  they do not understand their meanings. These 32 paasurams about SrImath Rahasya Thraya Saaram set in the andhAthi format are alankArams ( decorative objects ) for the language of Tamil constituting  Iyal, Isai and Naatakam ( prose , sangItham and drama). The key passages of this Paasuram are : " ivai muppatthiraNDu muttamizh sErntha mozhi ThiruvE " ." Mutthamizh sErntha Mozhi " refers to three sets of triads characterizing these paasurams : A .(1) delectable taste of the chosen words (2) deep meanings of the thoughts housed in these paasurams and (3) appropriateness to set them to most enjoyable music. B. (1) the reputation of the composer (2) the glory of the topic and (3) the beauty of the passages of the Paasurams C.(1) Aasu Kavi ( the instanteneous and fluent )composition (2) the intricate geometric patterns found in the paasurmas and (3) sweetness associatd with them . With the 79th Pasuram of AdhikAra Sangraham , the 32 paasurams on SrImath Rahasya Thraya Saaram starting from the 47th Paasuram of Desika Prabhandham set in the andhAthi format  comes to an end.

bhogam

 

SvanishtAbhijn~Ana adhikAram: 14th Chapter of SRTSPrapannan recognizing special features in him after Prapatthi

 Those PrapannAs , who possess the three kinds of nishtais ( marks) perform appropriate nithya-naimitthika karmAs and will not perform any acts forbidden by Lord's SaasthrAs. Those PrapannAs who recognize these marks of Svanishtai in them are equivalent to the nityasooris who reside on this earth.

For those , who performed Prapathti based on a clear understanding of the inner meanings of the three rahasyAssee in themselves special features. These are the the unmistakable marks of Svanishtai : (1) clear knowledge about Svaroopam , UpAyam and PurushArTam. They recognize them and become happy .

The key passage in this Paasuram is: " Mukkiya Manthiram kaattiya MoonRil nilai udayAr--mEdhini mEviya ViNNavarE " ( Those blessed ones having the three nishtais ( Svaroopa, UpAyaand PurushArTa nishtais) revealed by Moola Manthram are the nithyasooris that have incarnated in this world.

 the marks of Svanishtai ;The five defenite marks from gaining the fruits of Svanishtai are: Knowledge that the insults of others do not affect his aathma svaroopam and thus are not affected  by those insults. Having mercy on those , who acquire pApams as a result of insulting him thanking them for pointing out the deficencies in himconsidering that others insult him prompted by the Lord and not being cross at them as a result feeling happy that his sins are reduced by others insulting him and the transferral of those sins to them.

 

The Marks of UpAya Nishtai The five marks are:  Conviction that the Lord alone is the Protector  Welcoming death , when it happens as a dear guest Feeling consoled over the thought of having the Lord as the Protector in times of suffering after gaining the fruits of BharanyAsam , staying unengaged in other upAyams and efforts (5) stayingconvinced that the destruction of inauspicousness as well as the auspiciousness is Lord's responsibility.

 

The Marks of PurushArTa NishtaiThe three marks ofthis type of Nishtai for a Prapannan are:  lack of worry about the nourishment of this body ;accepting that the nurturing of the body is taken care of by the Lord and enjoying bhOgams that came his way withoutany effort and considering those bhOgams as steps to reduce his karmAs. Intense engagement in Bhagavath kaimkaryam independent of the pleasures or sorrow that come his way great dhvarai ( haste) in enjoying Bhagavath anubhavam.

 

Swamy Desikan states that the Krutha Kruthya PrapannAs spend the time on this earth in between Prapatthi and ascent to Parama Padham as a dream state and spend that time on this earth as a result of special bhAgyam . During this time , they thank the Lord for the marks of svanishtai that they see in them and treat those blessed marks as sEsha Vasthram (Parivattam) on their heads and spend their remaining days on this earth ( Swamy DatthAm svanishtAm  sirasi sEshAm kruthvA sEsham aayu: nayanthi).

 

Kaimkaryams done in the Post-Prapatthi period

 After the Lord accepts the plea for accepting the burden of protection of the chEthanam , the Prapannan is freed from the debts to DevAs, Rishis and Pithrus .With this glory , Prapannan acquires the power of uninterrupted kaimkaryams performed by nithyasooris in Srivaikuntam , right here on this earth during their remaining days here.

There are still duties that are to be performed by the Prapannan in his post-prapatthi period until he ascends to Srivaikuntam to join the MukthAs and the Nithyasooris  for nithya kaimkaryam to the Lord . He should engage in Bhagavath-BhAgavatha Kaimkaryam with delight and without expecting anything in return ( Svayam-prayOjanam).

He should learn with humility from ParamaikAnthis , move with them and banish even a touch of ego about his status . He should understand and meditate on the avathAra rahasyams of the Lord taught to him in SrImad Bhagavath GitA . He should consume Saathvik aaaharam and continue to do  Aj~nA , anuj~nA kaimakryams without discontinuity.

The key pasage of this Paasuram is: " VaNN Thuvarai KaNNan koLLa  kadankaL kazhaRRiya BhagavargaL vilakku inRi mEvum adimai yellAm maNN ulahatthil mahizhnthu adaihinRanar" ( After the Lord of DhwArakai accepts their Prapatthi, the PrapannAs gain all kaimkaryams done by the nithyasooris in Srivaikuntam right here on this earth ) .

The Six items to practise and banish in Post-Prapatthi period To forget :: desire to enjoy material pleasures To think about :: The UpakArams of AchAryan starting from His first Glance .To avoid ::  Talking about his glories & SuperiorityTo engage in : : Recitation of Dhvaya manthramTo avoid by all means :: ApachArAm to BhAgavathAs and  Brahmavidhs by Manas , Speech or bodyTo engage with all means :: Bhagavath-BhAgavatha-AchArya  Kaimkaryams  by mind , speech and body.

 

BhAgavatha Kaimkaryam is the limit of all Kaimkaryams The BhagavathAs of the Lord have clear comprehension of' the VedAnthams   and will continue to marvel at the anantha kalyANa gunams of their Lord . We as the servants of the Lord should perform kaimkaryams to the Lord's BhAgavathAs with affection and should not swerve from the path shown by the SaasthrAs of the Lord.

The Key passage of this Paasuram is: " NaaTan vahuttha vahai peRum nAmm nalladiyArkku aadharam mikka isainthu nilai kulayA vahai ninRanam" ( We who have gained the grace of the Lord through our Prapatthi stay on the righteous path shown by the Lord through our loving kaimakryams to His BhAgavathAs).

The most desired kaimkaryam by BhagavAn is the kaimkaryam that the PrapannAs perform for His BhAgavathAs. Therefore , BhAgavatha Kaimkaryam is the ultimate limit of Bhagavath Kaimkaryam. BhAgavathAs are free of five kinds of blemishes: desire to committ aparAdhams / transgressions prohibited by the Lord's SaasthrAs. Doubts about the meanings of Saasthrams links to DevathAntharamsThought that the bhOgams that come their way are a result of their endeavours. 

 

the thought that the fruits of the bhOgams that came their way belong to them.

PrapannAs should perform kaimkaryams to such ParamaikAnthi BhAgavathAs free from the above five kinds of blemishes and recieve their anugrahams as svayam prayOjanam.SaasthrIya NiyamanAdhikAram: 

The 17th Chapter of SRTS Prapannan not transgressing the Lord's SaasthrAs We the PrapannAs followe unswervingly the directions of the SaasthrAs and performed Bhagavath Kaimkaryam to attain the status equivalent to the Nithyasooris. In this dark night of SamsAram , where our ajn~Anam grows rapidly , we have no agents to banish that darkness except the cool light of Vedams . BhagavAn uses the PramANams of Vedams to develop His Saasthrams to define the auspicious and the inauspicious.We follow therfore those Saasthrams to become like the famed nithyasooris.

 

The key passage of this Paasuram is: " NilamaLanthAnithu nanRu , ithu theeyathu yenRu nadatthiya nAnn maRayAlanbhudai vAnOr nilayil ninRanam " ( The Lord who measured the Universe during His ThrivikramAvathAram showed us the right and wrong way through His SaasthrAs rooted in the VedAs . We followed them faithfully and have been blessed to reach the status of Nithyasooris  in performing kaimkaryams ).

The upadEsams of BhAshyakArar will help us understand and follow the ways prescribed by the SaasthrAs.Saasthram is the hand lamp in this samsAric world filled with the darkness of ajn~Anam.

The Prapannan folowing the way prescribed by the Lord's SaasthrAs should be vigilant about three beliefs:

(1) SrI VaishNavAs are anukoolars (Friends)
(2) Bhagavath virOdhis are prathikoolars( Foes)
(3) SamsAris who are indifferent to the Lord are inbetween.

When  a Prapannan meets SrI VishNavAs , he should be delighted as when he experiences bhOgya vasthus. When he
comes across Bhagavath virOdhis , he should have fear and disgust as when he meets a snake and othe visha janthus. When an indifferent samsAri comes his way , the Prapannan should treat them like worthless objects l(e.g)., a blade of grass or a broken tile .These are the ways shown by the SaasthrAs.

There are two kinds of Kaimkaryams clasisfied by the SaasthrAs:
(1) Aj~nA Kaimkaryam like ThrikAla SandhyAvandhanam and othe nithya karmAs . If one does not perform them , we incur the wrath of the Lord
(2) anuj~nA kaimkaryams like pushpa kaimkaryam to the Lord. If one   does not perform them ,
there are no sins accumulated. If one performs them , one can get their fruits. Improper performance of even anuj~nA kaimkaryam can result in pApams.

AparAdha ParihAra adhikAram : The 18th Chapter of SRTS
Paapams not joining the Prapannan

(64)  A Prapannan afraid of the bundles of his sins performs prapatthi ; after that , he will not commit
knowingly sins that interfere with Bhagavath kaimkaryams. If he has the ignorance/avivEkam  to commit such pApams , he will perform PrAyascchittha prapatthi to destroy the roots for the generation of such pApams . After the performance of the PrAyascchittha Prapatthi ,  the avivEkam causing those sins will be thoroughly destroyed.

Additional Comments

The Paapams collected before Prapathti are destroyed by the act of Prapatthi. After Prapatthi, those sins accumulated
knowingly  during dangerous situations and those  unknowingly accrued from kaala , dEsa viparIthams will be destroyed without coming near the Prapannan. Those knowingly committed can be destroyed by PrAyascchittha Prapatthi.The way in which the  later is destroyed is as follows: (1) Quarter of the Paapams is destroyed by repentence over committing such a pApam (2) Quarter is destroyed by stopping from engaging in such
pApams (3) the third quater of the pApams is banished by the efforts to do prAyascchittham and (4) the last quarter is
destroyed by the act of PrAyascchitth Prapatthi.Thus all of these pApams of the PraapnnAs are destroyed . Those
PrapannAs , who do  not perform PrAyascchittha prapatthi will recieve some punishment from the Lord in this world
and thus will be cleared of the pApams. Thus for a Prapannan, rebirth or naraka vAsam does not happen by any means. Bhagavatha apachAram is the most heinous of all Paapams and should be avoided at all costs.

STAna VisEshAdhikAram: The 19th Chapter of SRTS

The Fittest place to reside is where the BhAgavathAs live

(65) The places of residence of ParamaikAnthis is equivalent in sacredness to the combination of the sacredness of  dhivya dEsams in HimAlayan mountain , the banks of Ganges river, CauvEri banks , SvEtha dhveepam and AyOddhi .Such places are the fittest places of residence for a Prapannan. When the Prapannan is not firtunate to live in a Bhagavath KshEthram populated by ParamiakAnthis , then any place where ParamaikAnthi BhAgavathAs reside is fit for the residence of a Prapannan.

The key passage of this Paasuram is : "Vaann nAdu uhanthavar vaiyatthu iruppidam nall nilam" . ( Those places populated by the BhAgavathAs of the Lord should be the preferred residences for the PrapannAs during the post-prapatthi period).

Paasurams 66- 70

In this posting , adiyEn will cover 5 more Paasurams( 66-70) of Desika Prabhandham , which are the 27th to 32nd Paasurams of AdhikAra Sangraham.

NiryANAdhikAram: The 20th Chapter of SRTS

All times & Places are Fit for Prapannan leaving his body
*********************************************
(66) There is no special prerequisite for the Prapanna Jeevan to exit from the body via Brahma nAdi . There is no special requirement that this exit happens at a special KshEthram or at a particular time or a particular season.Whatever the time or place or season , all of them are equally auspicious for the exit of the Jeevan by the special naadi.

In the ChEthanam's heart , 101 naadis (nerve pathways ) originate. There is one special naadi in the middle of the 100 naadis.It is called Brahma naadi or Moordhanya naadi or Sushumnai. The jeevans   that travel by any one of the 100 naadis --other than the Brahma naadi-- reach lOkAs other than SrI Vaikundam. Prapanna Jeevan alone is
assisted by  the Lord to travel by Brahma naadi  and archirAdhi mArgam ( the path of light ) and reach SrI Vaikuntam.

The key passage of this Paasuram is: " adiyavarkku angu vilakku ilathu. athu nalnilamAm , athu naldEsamAm , athu nalpahalAm , athu nalnimittham yennalum aamm" ( For PrapannAs , the time and place of departure is not restricted. Any place from which they leave their bodies would be an equally auspicious place. The time at which they
leave their bodies would be the auspcious time . The nimittham associated with the exit of their jeevans would be an auspicious nimittham. There is no requirement that the Prapanna Jeevan has to have the thoughts of the Lord during the last moments (anthima smruthi). This requirement is only for those Jeevans, which  practised Bhakthi yOgam as the upAyam for MOksham .There is no requirement that Prapanna Jeevan has to exit from the body during Sukla paksham or UttharAyaNam. Such is the power of Prapathti !

Gathi visEshAdhikAram: The 21st Chapter of SRTS

The Explanation of the ArchirAdhi Maargam (The Path of Light )

(67) The Prapanna Jeevan leaves the body by Brahma Naadi and then travels with sookshma sarIram (subtle body) via ArchirAdhi Maargam to its destination of SrI Vaikuntam. On the way , it is greetd and honored by Agni dEvathai,
the devathai for the Day , Sukla Paksha dEvathai, UttharAyaNa dEvathai, Samvathsara dEvathai, Vaayu dEvathai, Sooryan, Chandran, Lightning dEvathai , VaruNan , Indhran and PrajApathi . These dEvathias are known as AadhivAhAs and are representatives of the Lord with the assigned duties of welcoming the Prapanna Jeevan to their stations  and guide the Jeevan to the next station .  The upachArams that the Prapanna Jeevan recieves is not due to the fruit of their karmaas but is due to the power of the UpAyam ( Prapatthi yOgam) that they practised.
After enjoying the upachArams from the AadhivAhikAs , the Jeevan arrives at SrI Vaikuntam , its final station in its journey.

The key passage of this Paasuram is: " nadai peRa-- pirasApathy yenRu ivarAl ---idai idai bhOgankaL yeythi  yezhil padham yERuvar". (Thus the Jeevan traveling on its path to mOksham recieves upachArams from aadivAhikAs like PrajApathi and others , enjoys the pleasures and finally arrives at  the radiant SrI Vaikuntam to perform nithya kaimkaryam to the Lord and enjoy total bliss in the company of Mukthaas and Nithyasooris).

ParipoorNa BrahmAnubhavAdhikAram: The 22nd chapter of SRTS

The enjoyment of unalloyed & total bliss in SrI Vaikuntam

(68) SarvEswaran is pleased with the jeevans , who undertake the simple upAyam  of Prapatthi , and rushes forward to bless them with the fruits of that UpAyam(Moksham) . At the SarvEswaran's sacred  feet , our AchAryAs are performing nithya kaimkaryams. Our merciful AchAryAs wished that we also become beneficiaries of performing such kaimkaryams . Therefore, we should perform Prapatthi , reach SrI Vaikuntam and stay at the feet of our AchAryAs and enjoy the limitless bliss of Bhagavath- anubhavam without interruption.

The key passage of this Paasuram is: " Yezhil padham yERi --GurukkaL kuzhAngaL kurai kazhal keezh mARuthal inRi yezhum bhOhatthu mahizhnthu mannuvam " ( After ascending  the beautiful Parama Padham , we will be rooted blissfully at the sacred feet of the ghOshti of AchAryas moving around with the naadham of their ankle bells and stay there enjoying Bhagavath guNAnubhavam with them and without ever returning to SamsAric world . Swamy Desikan describes this ParipoorNa BrahmAnubhavam as " Kanath mahAnandha Brahma anubhava parIvAhA: " Such a Muktha Jeevan enjoys the Lord without satiety ( Achyutham nithyam anubhavathi) as a result of this easy to perform upAyam of Prapatthi.

SidhdOpAya-sOdhana-adhikAram : The 23rd Chapter of SRTS

SrIman NaarAyaNan is the veritable SiddhOpAyam

(69) SrIman NaaRaYaNan is the Sarva vidha Bandhu ( related to us at many levels and in many ways). He is the Ocean of Mercy who destroys our ajn~Anam. As MahA Lakshmi pleads on behalf of us , His dayA grows further and further.That compassionate Lord stands in place of other difficult-to-practise upAyams for us who are incompetent to practise any upAyam other than Prapatthi and becomes the SiddhOpAyan and grants the fruits of Prapatthi
(Moksha Phalan) to us .

SiddhOpAyam is SarvEswaran , who is the ancient and timeless UpAyam that exists before any upAyam that we practise ( SaadhyOpAyam) such as Bhakthi or Prapatthi yOgam.

The key passage of this Paasuram is: " inn amuthatthu amudhAl irangum Thiru NaaraNanE maRRu ohr paRRanRi varippavarkku manniya vaNN SaraNN" ( SrIman NaarAyNan persuaded by the sweet intercession of His nectrine consort takes pity on us , who have no recourse and choose Him for their protection  . For those Prapanna janams ,
He becomes the durable SidhOpAyan ) .

Additional Comments:

(1) In SRTS , Swamy  Desikan sums up the way in which the Lord becomes SiddhOpAyan: " Niravadhi DayA-Dhivya-udhanvAnn Parama Purusha: Jaladhi-sudhayA saardham Jagath paripAlayan prathishta-bhara:  ATHAAM SIDDHOPAAYA: "  ( The Lord with innate compassion , who is the Ocean of Divine DayA rules the world with MahA Lakshmi , accepts the burdens of protecting PrapannAs and becomes the wish yielding SiddhOpAyan for them).

(2) SidhOpAya sOdhanAdhikAram is one of the four adhikArams of what is revered as SthrIkaraNa BhAgam of SRTS. Here , Swamy  Desikan resolves the doubts raised by others about the Lord, who is the SiddhOpAyan , the embodiment of an upAyam that is not done by us and exists before any of our UpAya anushtAnams.He is the most important upAyam for us.

(3) Swamy Desikan flattens the objections of  doubters who question (a) EmperumAns" SvAtantryam and Sahaja KaaruNyam as guNams ( the GuNams of independence and intrinsic compassion) (b) The Sesha-Seshi relation between the Jeevan and Iswaran and (c) The role of His divine consort as adumbrated in the "SrImath Sabdham " stressing Her role as  UpAyam (Means) as well as UpEyam (Goal) .

(4)Swamy Desikan establishes the indispensablity of the divine consort of the Lord in the RakshaNam of all and Her staying together with Him as UpAyam and UpEyam based on pramANams from Sruthi, Smruthi , AchArya Sookthis and SampradhAyam .

(5) As the divine consort , PirAtti is present in three forms : LayArcchai , BhOgArcchai and AdhikArArcchai . The Form of PirAtti , who stays without seperation on the Lord's chest is LayArcchai. The Devis staying by the side of the Lord as Ubhaya NaacchimArs represent BhOgArcchai. The Devi , who has Her own temple represents AdhikArArcchai . In the context of UpAyam and UpEyam doctrines associated with PirAtti , Swamy Desikan points out that  ParamaikAnthis not seeking any fruits for their kaimkaryams , worship  the PirAtti in Laya and bhOga Archais. PirAtti is AdhikArArchai is generally associated with granting of desired phalans . Since She is the Consort of the Lord , ParamaikAnthis offer their namaskArams to Her as well.

SaadhyOpAya sOdhanAdhikAram : The 24th Chapter of SRTS

Bhakthi and Prapatthi yOgams are SaadhyOpAyams

(70) Upanishads assert that  the Lord accepts the chEthanam for protection and granting the phalan of Moksham after that chEthanam undertakes the upAyam of Prapatthi or Bhakthi yOgam. These upAyams pracised by us ( SaadhyOpAyams) reduce the anger of the Lord over our trespasses and generate in Him the compassion to
grant us mOksham .Realizing that He is the SiddhOpAyan , we perform as per our capacity one of the SaadhyOpAyams of Bhakthi or Prapatthi yOgam and are protected by Him to enjoy Moksha Sukham.

 The key passage of this Paasuram is: " Aadhalin nAmm uraikkinRa nalneRi Ohrum padikaLil Ohrnthu Ulaham dharikkinRa  ThArakanAr TahavAl dharikkinRanam" ( Upanishad states : YamEvaisha vruNutE tEna labhya:/ Whom the Lord selects , that Jeevan alone becomes qualified to attain the Lord. Therefore , we seek the upAyams of
Prapatthi or bhakthi yOgams recommended by the Sruthi and Upanishads and are saved from SamsAram by the Lord , who has vowed to come to the rescue of those practising these two upAyams ) .

Additional Comments

Swamy  Desikan responds to the doubts raised by those who question the validity and efficacy of SaadhyOpAyams like Bhakthi and Prapatthi yOgams in this chapter.He clears the doubts about the eligibilty of all to pracise Prapatthi . He establishes that all are eligible for Prapatthi upAya anushtAnam for gaining the fruits of Moksham .

Swamy Desikan  answers those who question the Svaroopam of Prapatthi . He establishes that the plea by the Jeevan to the Lord to accept the responsibility of  protecting it through Prapatthi with its five angams is the true svaroopam of Prapatthi. Swamy Desikan goes on to answer many questions raised by doubters based on many pramANams
in this important chapter on SaadhyOpAyam.

 

 IE Explore India: Mattur - Sanskrit Village of India

  

While India’s English-speaking millennial generation questions the usefulness of Sanskrit in present times, a tiny village in Karnataka has been not only preserving Sanskrit but also communicating in this ancient language for 40 years. Located 5km from Karnataka’s Shimoga district, Mattur is a quaint village of some 5000 people who chose Sanskrit over Kannada as the primary medium of education and day-to-day communication 40 years ago. Sushma Swaraj, the former Minister of External Affairs, had given an electrifying 20-minute speech in Mattur in 2005.    

The way Sanskrit is taught and learned in the village is interwoven with various aspects of everyday life there. Kids are taught rhymes and told stories in Sanskrit right from the Montessori level. Only the Sanskrit edition of children’s comic books is allowed in the village schools and households. Even messages on civil awareness are written in Sanskrit on the roadside walls of mud houses in the village, for instance, “Maargaha swacchataya viraajithe, gramaha sujanai viraajithe” (cleanliness is as important for roads as good people are for a village). Some of the country’s Vedic scholars hail from Mattur and teach Sanskrit in universities across the world. Many foreign students from different parts of the globe travel to Mattur and learn Sanskrit there. 

The villagers, a majority of whom migrated from Kerala 600 years ago, took an oath to save Sanskrit from the verge of extinction, on completion of a 10-day workshop organized by Sanskrit Bharati, an organization helming projects to promote Sanskrit. However, history has it that Mattur has been a center of learning for Sanskrit since before the Vijayanagara Empire in the late medieval period. Many Sanskrit-speaking youths of the village have gone abroad and have been employed by global conglomerates. 

Mattur, an exemplary model on self-governance and agrarian economy, wakes up to Vedic chants even before sunrise and bids adieu to the setting Sun with the soulful chanting of Sanskrit shlokas at dusk.

parimitha sukha prApthyai

 Second Prabhandham : AdhikAra SangarahamThe Desika SrI Sookthi revered as SrImath Rahasya Thraya Saaram is one of the most important one in our KaalakshEpam tradition. This Grantham has 32 chapters and was blessed to us in the MaNipravALa ( Sanskritized

Tamil) format . The meanings of the individual chapters of SrImath Rahasya Thraya Saaram have been summarized in the Desika Prabhandham by  Swamy  Desikan in Tamil in this Prabhandham revered as AdhikAra Sangraham.

There are 56 paasurams in AdhikAra Sangraham(40-95).

The TEN topics covered by Swamy  Desikan in this Prabhandham are:

 (1) The Ten AzhwArs (2) Madhura Kavi Vaibhavam (3) Eight AchAryAs (4) the importance of having firm Bhakthi to our revered AchAryAs  (5) The immeasurable help given to our SiddhAntham by AchAryAs like EmperumAnAr , AaLavanthAr and  Naatha Muni (6) Brief meaning of each of the 32 chapters of SrImath Rahasya Thraya Saaram (7) Salutations  through one Paasuram for the EmperumAns of SrIrangam(Koil) , Thirumalai (VeRpu) and Kaanchipuram/ PerumAL Koil , (8) Special tribute to the Mudhal AzhwArs , who lit the lamp of of Jn~Anam with their three Prabhandhams  to create this Prabhandham of AdhikAra Sangraham (9) The unique glories of  Lord RanganAthA's sacred feet , which can not be forsaken by anyone  and (10) the tribute to the AdhikAris of this Prabhandham.

Clear comprehension of Veda Manthrams with the help of AzhwArs' Prabhandhams

(40) Poygai AzhwAr, BhUthatthAzhwAr , Pey AzhwAr , Swamy NammAzhwAr,PeriyAzhwAr , KulasEkhara AzhwAr , ThiruppANAzhwAr , ThoNDardippodi AzhwAr , Thirumazhisai AzhwAr and Thirumangai AzhwAr are the ten AzhwArs who enjoyed the KalyANa guNams of the Lord and blessed us with Dhivya Prabhandhams as a result of those extraordinary anubhavams. We learnt  from our AchAryAs these sacred Prabhandhams of AzhwArs with meanings  through the route of adhyayanam and the end result for us has been  the blessing of comprehending the meanings of Veda manthrams that were not clearly understood until then.

The key passage is " IvargaL (AzhwArgal) mahizhnthu paadum Tamizh mAlaikaL Naam teLiya Odhi , teLiyAtha maRai nilangaL teLihinROm".

The Path shown by Madhura Kavi is the blessed path

(41) The Jeevans have ten kinds of relationships with their Lord :

(1) The enjoyment of the Lord , who is the embodiment of bliss (2) Seeking Him as the goal for total Self-surrender (3) Accepting Him as the ultimate fruit appropriate for their Svaroopam (4) Establishing many types of personal relationships with the Lord (5)  Sundering attachment to inaapropriate things identified by SaasthrAs with
His help (6) Development of attachment to Him (7) destruction of the Sins (8) Becoming the object of the Lord's DayA (9) Growth of Tatthva Jn~Anam as a  result of His anugraham and growing attachment  to Him (10) Gaining the boon of becoming like Him with His sankalpam.

Madhura Kavi AzhwAr was present on this earth, when Lord KrishNa  had His Vibhava avathAram. Thus , He was a contemproary of Lord KrishNa.Yet, Madhura Kavi did not engage His mind in the Lord  but chose Swamy NammAzhwAr as his Lord and developed the ten kinds of relationships referred to above. He expressed his commitment to Swamy  NammAzhwAr over Lord KrishNa as His AchAryan and blessed us with the dhivya Prabhandham of "KaNNInuNN SirutthAmpu" that deals with the ten kinds of relationships with his AchAryan. The noble  path shown by Madhura Kavi ( seeking surrender at the sacred feet of one's AchAryan as PurushArTam) is the best and most effective path to chase away the alpa sukhams ( transient and insignificant sukhams)
for the courageous aasthikAs .

The Key passage here is " Thunbhu aRRa Madhura Kavi thOnRak-kAttum  tholl vazhiyE thuNivArkatkku nall vazhikaL".

The Tribute to the AchArya Paramparai (GhOshti Vandhanam)
Since AchArya Paramparai branches out into different paths  after Bhagavath RaamAnujA , Swamy Desikan salutes the lineage of AchAryAs common to all.

(42) My AchAryans performed sadhupadEsams (beneficial instructions) and pointed out the most important truth that my aathmA is the eternal servant to the Lord . I salute my immediate AchAryan and his AchArya  Paramparai /lineage starting with BhAshyakArar and ascending from then on to Periya Nampi , AlavanthAr , MaNakkAl Nampi , UyyakkoNDAr , Naatha Muni,  NammAzhwAr, VishvaksEnar , Periya PirAtti and ending up with
SrIman NaarAyaNan as ParamAchAryan.adiyEn performs SaraNAgathi  through the AchArya Paramaprai to SrIman NaarAyaNan.

The Key passage of this Paasuram is: " Yenn uyir tanthu aLitthavarai SaraNam pukki --ivarai munnittu EmperumAn ThiruvadigaL adaihinREnE".

The devotion to the SrI Sookthis of BhaashyakArar

After saluting all the AchAryAs in the Guru Paramparai starting with his own AchAryan and ending up with the Lord
as the ParamAchAryan for all, Swamy  Desikan acknowledges the special upakArams of SrI BhAshyakArar , AlavanthAr and Naatha MunigaL with one passurams to each of the three .

(43) Sri BhAshyakArar destroyed the noisy debates of Haithukars  ( who ignore core pramANams like VedAs and demand the reasons/ hEthus for whatever we comment about) , who intrepret VedAnthAms as their wandering minds direct .To them (hithukars) , SrI BhAshyakArar  was like the mighty elephant in rut that toppled the banana trees .
We who are deeply rooted in AchArya RaamAnujA's SrI Sookthis will not consider even by mind any act that are prohibited by  BhagavAn's SaasthrAs .

The key passage in this Paasuram is: " IrAmAnusa Muni inn urai sEr seer aNi sinthayinOm init-theevinai sinthiyOm".

The Help (upakAram) of Swamy  AaLavanthAr

(44) For aeons , we struggled and suffered in this karma bhUmi as nithya samsAris. In this birth, however , we are blessed to benefit from the essence of upadEsams of the One who incarnated to rule us ( aaLa vanthAr) and held firmly in our mind the cardinal tenets taught by him like the Jeevan is different from the body and the other
Tatthvams.We became the daasAs to Swamy  AaLavanthAr.

From here on , we shall never engage in the studies of Para Mathams  that teach inappropriate subjects in the context of our ujjeevanam.

The key passage here is: " AaLavanthAr adiyOm ini alvazhakkup padiyOm".

The Pride and joy in worshipping Swamy NaathamunikaL

(45) The two devout nephews ( KeezhayatthAzhwAn and MElahayathAzhwAn) were taught by their uncle , Swamy Naathamuni , the  gaandharva vEdam ( Naadham and TaaLam) for singing dhivya prabhandhams with the appropriate
beats.Swamy  Naathamuni also blessed his other disciple with instruction on the path of yOgam (yOga Maargam) for the benefit of the world. We are redeemed by meditating daily on the sacred feet of Swamy Naathamuni of
illustrious fame  for our spiritual upliftment. For us who are blessed with this good fortune of links to Swamy Naathamuni , there is no one who can  equal us .

The key passage of this paasuram is: " Naathamuni kazhalE naaLum  ThozhuthezhuvOm---naanilatthu namakku nihar aarr? ".

(46) First Passuram dealing with UpOdhgAthAdhikAram :

The good fortune of knowing about the meanings of the 
Our AchAryAs have firmly held onto the Thiruvadis of SrIman NaarAyaNan and have instructed us that those sacred Thiruvadis  are the sole means for our Moksham . They are totally convinced that seeking refuge at the holy feet of our Lord will result in Him accepting full responsibility for our protection from SamsAric afflictions  and the granting of Moksha Sukham.Our AchAryas out of their infinite compassion for us have decided to banish our evergrowing
aj~nAnam and have revealed to us the profound inner meanings of   the three rahasyams. We in turn are delighted to reflect always  upon these rahasyams and their esoteric meanings in this Karma  bhUmi and feel blessed.

The key words in this Paasuram are: " tahavu udayAr-- Odhiya
mUnRin uLLam ingE nALum uhakka namakku Ohr vidhi" .

"tahavu udayAr " are the compassionate AchAryAs.

" Odhiya mUnRin uLLam " is the meanings of the three rahasyams.

" inghE nALum uhakka "  means that those upadEsams are for our constant enjoyment .

" namakku Ohr vidhi " means that it is our bhAgya VisEsham to reflect on these upadEsams by our merciful AchAryAs.

Additional Comments on UpOdhgAtAdhikAram :

This first chapter of SrImath Rahasya Thraya Saaram is about the blessings of SadAchAryas deeply conversant in arTa panchakam to us. The AchAryAs save the bhaddha jeevans from the horror of  drowning in the fierce and fast moving river of their Karmaas through the development of  Tatthva Jn~Anams , which leads to their upliftment.
The infinite mercy of the SadAchAryAs saves thus the jeevans bound until then in the strong bonds of their karmAs.

There are six reasons cited for gaining the grace of SadAchAryAs:

(1) The help of our Lord/EmperumAn as an anukoolan (facilitator)
(2) accidental good fortune / unplanned sukrutham
(3) the KatAksham of EmperumAn at the womb itself /Jaayamaana  KatAksham of SrIman NaarAyaNan.
(4) Not developing enimity to  SarvEswaran.
(5) Staying in a state of anticipation of recieving His anugraham.
(6) Sathsangham with SaathvikAs (Righteous ones) and sambhAshaNam  (conversations ) with them.

(47) The second Paasuram on UpOdhgAtAdhikAram

There is no more garbha Vaasam after AchAryaKatAksham and then r PirAtti arising from the milky ocean chose Her Lord's chest as Her permanent place of residence. Similarly , the KousthubhA gem taking birth from the same milky ocean reached the Lord's chest  and has become His cherished jewelery .We the Jeevans having  the nithyasoori with KOusthubham as His Sarreram as our
abhimAna dEvathai and have the aquired the privelege  to perform  eternal service (nithya kaimakryam)  to our Lord. Inspite of this distinction , we get pummeled in the Karma pravAham ( fast flowing river of Karma ) and lose the opportunity to perform our nithya kaimakryam to Him. Our most merciful AchAryAs competent in the jn~Anam about the esoteric  meanings of the three rahasyams and arTa panchakam performed  upadEsams to us on these rahasyams to lift us up from the turmoil of  our karmAs . There are no more worry for us after this magnanimous help of  our SadAchAryAs.

The key passage of this Paasuram is: " Kadu vinai aaRRil vizhunthu ozhuhAthu aruvudan aindhu aRivAr aruL seya amainthanar". This is a celebration of the matchless upakAram of our AchAryAs.

(48) SaaranishkarsdhAdhikAram: Adoption of the Essence of three Rahasyams

Our AchAryAs knowing fully well that life long learning of all vidhyAs upto the 18 vidhyA sTAnams is a futile pursuit by us and would only be   a fruitless burden when it comes to seeking moksham. Our merciful AchAryAs knowing that the knowledge of the essence of the three  rahasyams celebrated even by the nithyasooris is the only path
to salvation teach us the essence of the three rahasyams for our upliftment .They also succeed in making us accept the sureness of this path in gaining the blessing of Moksham.Our AchAryAs follow this path and help us adopt this ageless path revealed to them by thewir own AchAryAs.

The key passage from this Paasuram is: " ettu iraNDu yeNNiya (namakku) namm samaya aasiriyar sathirkkum tani nilai tanthanar "

Our SiddhAntha Pravartaka AchAryAs conversant with and observing  the glorious rahasya thrayam themselves as the essence for our upliftment  blessed us with the Jn~Anam to accept the three rahasyams as our
way for the deliverance from the terrors of this SamsAric afflictions.

(49) PradhAna prathitantrAdhikAram: ChEthanam and AchEthnam  are the Lord's body.

(Meaning): SrIman NaarAyaNan gives svaroopam and sustenance to all sentient and insentient beings . He is the reciever of the fruits of  all karmAs . Our SarvEswaran is matchless and all chEthanams and achEthanams stay as His body (sarIram). The sathya siddhAntham of the VedAnthis is that we the sentients are the unconditional
and eternal servants (niruphAdhika nithy a daasAs) of our Lord and   it is our destiny to perform nithya kaimakryam to Him in SrI Vaikuntam.

Additional comments:
    Only a God who can provide DhArakathvam ,Niyanthruthavam and display sEshithvam can have the distinction of
having others as His body. These three sambhandhams are inherent to SrIman NaarAyaNan that enables Him to have the chEthanams and  achEthanams as His SarIram.This sambhandham (relationship )  between Him as the Lord and us as His eternal servants is unique to VisishtAdhvaitham and is celebrated as SarIrAthma BhAvam. This
relationship( sambhandham) is known as PradhAna Prathitantram.

DhArakathvam is the conferral of Svaroopam and sustenance  for sentients and insentients by the Lord. Niyanthruthvam is the power to command the jeevans to engage in the performance  of their karmAs. sEshithvam is the grace of the Lord , our Master , to treat His prayOjanam as the prayOjanams of chEthanams and
being pleased about recieving them. Only a God who can have the above three sambhandhams can have the sentients and insentients as His SarIram . SrIman NaarAyaNan is the only God fit to qualify as SarvEswaran because of having these three attributes. This is the essence of PradhAna Prathitantram and is the doctrine that is unique to SrI VisishtAdhvaitha SiddhAntham.

(50) Third Chapter of Rahasya Thraya Saaram: ArTapanchakAdhikAram

Isvaran , Jeevan, UpAyam , Phalan and VirOdhi for that Phalan are the five doctrines known as arTa panchakam . Our AchAryAs performed upadEsam on arTa panchakam to destroy our ajn~Anam ( plain ignorance,
erroneous knowledge and perverted knowledge).  They taught us that (1) Sriman NaarAyaNan is the ultimate goal ( Parama PurushArTam). (2) We the Jeevans have the rights and claims to perform eternal service  to SrIman NaarAyaNan (3) The means for gaining that ultimate goal of life is to practise Bhakthi or Prapatthi yOgam (4) The fruits of  practising (anushtAnam) of one of the above two means/upAyams is the bliss/fruit of Moksham (5) VirOdhis (enemies) for gaining  that Moksham are the chains of KarmAs ( both PuNyam and Paapam) that binds us to SamsAram .

The key passage to this Paasuram is: " Aindhu aRivAr iruL onRu ilA vahai yemm manam tERa iyambinar". The AchAryAs conversant  with the arTa panchakam taught us for our clear comprehension
their meanings for our upliftment.

51) The Fourth AdhikAram: Tatthva Thraya Saaram. 
This paasuram is about the important conclusions on the three tatthvams.

PoorvAchAryAs like Swamy AlavanthAr and BhAshyakArar , who were fully conservant with VedAntha Saasthrams performed upadEsams for us the chEthanams on how to banish SarIrAthma bramam and SvatantrArTa bramam to uplift us from the horrors of SamsAric sufferings. They willed to save us and created SrI sookthis like
Siddhi Thrayam and SrI BhAshyam and taught us the individual Savaroopam and SvabhAvam of ChEthanam , achEthanam and Iswaran . ( SarIrAthma Bramam is the confusion that the sarIram  --which is achEthanam-- is the aathmA (Jeevan). SvatantrAthma bramam is the confusion resulting from the belief that JeevAthmA
is independent and is not the unconditional servant (sesham ) of  the Lord .

The key passage of this Paasuram is: " maRai nool tantha aadhiyar-- viyan tatthuvam moonRum aruLAl tERa iyambinar". Our PoorvAchAryAs taught us about the three wonderful tattvam in a way in which we can
grasp them without any confusion.
 

ParadEvathA ParamArTyadhikAram : 6th Chapter
52) The distortionists and the ill-informed were dizzy with their egos rooted in the knowledge of Tarka Saasthrams .
Driven by their egos , they argued that BrahmA or IndhrA and others bound by their KarmAs were responsible for
the origin of the Universe; those arguments made the Vedams and the saadhu janams shudder .The babble of these egotists were not based on any accepted pramANams. Our AchAryAs being fully conversant with the true inner meanings of VedAntham countered these babblings and established with the help of PramANams  firmly that SrIman NaarAyaNan is the fundamental kaaraNam for the origin of the Universe and its beings.

The key words of this Paasuram are: "aaraNa Desikar pOthu amarum Thiru Maathudan ninRa namm PurANanayE  sARRinar" ( Our VedAnthAchAryAs established that our  Lord standing with His divine consort , Mahalakshmi
as the Jagath KaaraNan ".

The key passage from the Sanskrit rendition of this Paasuram in SrImath Rahasya Thraya Saaram is: " Jagathi parichitha nigamAnthA: yEka: janthu SRISAHAAYAM GATHIM PASYATHI". (In this world , one who is conversant with VedAnthams comprehend SrIman NaarAyaNan as the ultimate protector).

Swamy Desikan is stating here that any one without clear knowledge about the identity of Para Devathai as SrIman NaarAyaNan will not become a ParamaikAnthi ; any one who does not become a ParamaikAnthi can not aspire for Moksham without dealy.All the other Gods remain as SrIman NaarAyaNA's body and are Karma VasyAL (subject to the influence of their KarmAs) . Therefore , Only SrIman NaarAYaNan is the Supreme One responsible for Jagath KaaraNam, RakshaNam and Dissolution .

Seventh AdhikAram of SRTS : MumukshuthvaadhikAram

53) Moksham is the ultimate desired goal , when one performs kaimakryam to the Timeless Lord , who is never ever separated from His Devi , MahA Lakshmi. This Moksha Sukham is perenial and will be growing forever for the one ,
who has been blessed with Moksha Sukham. In contrast , the pleasures enjoyed in the SamsAric world are inherently perishable and do not last long. Our AchAryAs evaluated both these kinds of Sukhams and concluded that
Moksha Sukham is by far the best and instructed us to seek it. Our AchAryAs with the sole goal of uplifting others from the SamsAric sufferings have blessed us with knowledge about the three tatthvams (Tatthva Jn~Anam )  so that we can disengage our indhriyams from insignificant pleasures of this SamsAric world and set our goals on seeking the lasting pleasures of Moksham.

 The key passages of the Paasuram are: "navinRavar nal aruLAl , pulankaLai venRu Perum payan veedinai vENDum " ( Through SadAchArya UpadEsam , the chEthanam controls its sensory organs and seeks the Moksha Sukham).

This chapter of SrImath Rahasya Thraya Saaram(SRTS)  is about the generation of desire for Moksham in the Chethanams.Through the recitation of and reflection on the deep meanings of AshtAkshara MahA manthram , the ChEthanam banishes pravrutthi dharmams and engages in pursuit of nivrutthi dharmams and becomes Mumukshu or the one desirous of gaining Moksham, liberation from the cycles of repeated births and  deaths in this SamsAric world.

The Sanskrit slOkam passage echoing these thoughts in SRTS is :

" niravadhi mahAnandha BrahmAnubhUthi kuthUhali DhaivAth
jihAsitha Samsruthi: bhavithA ". ( With BhagavAn"s anugraham ,
the ChEthanam becomes desirous of enjoying the limitless ,
great bliss of MokshAnubhavam and becomes a Mumukshu).

AdhikAri VibhAdhikAram: the Eighth Chapter of  SRTS

The 15th Paasuram of AdhikAra Sangraham deals with AdhikAri vibhAgam of Mumukshus ( the subdivisions of
those who seek MOksham based on the upAya anushtAnam chosen by them ).This is the 54th Desika Prabhandham .

54) The Mumukshus choose either Bhakthi yOgam or Prapatthi yOgam for gaining Moksham based on their Sukrutha taaratamyams (  variations in their previous karmAs). For  those who select Bhakthi yOgam as the means for mOksham , they do not need to perform prapatthi for achieving mOksham and yet they must observe prapatthi as a rite for the removal of the obstacles in the form of of karmAs that stand in their way of perfroming
the upAyam for Moksham.

The key passage of the 54th paasuram is:

vithi vahayAl yERkum anbar onRil mooNDu
moola vinai mARRutalil Mukundhan adi pooNDu
anRi maRRu ohR puhal onRu ilai yena ninRanarE"

( Due to Sukrutha tAratamyams, Mumukshus observe one of the two upAyams for removal of all the karmas that
retain them in SamsAram and recognize that there is no upAyam for Moksham except performing Prapatthi at the sacred feet of the Lord).

Here Swamy  Desikan instructs us that the ultimate goal of Moksham attained by those practising Bhakthi or Prapatthi yOgam is identical. One who observes Bhakthi yOgam as the means is known as SadhvAraka
Prapannan . He attains moksham thru the fulfilment of Bhakthi yOgam with the performance of  prapatthi to remove all obstacles that stood in his way of seeking mOksham . One who seeks Prapatthi yOgam as the UpAyam for Moksham is known as adhvAraka Prapannan. Both have to observe Prapatthi . Both have Bhakthi . For Bhakthi yOgam observer , prapatthi is an angam (part) of bhakthi yOgam. Prapatthi yOgam observer uses Prapatthi as the direct means(upAyam)  for Moksham .

Swamy  Desikan says in the slOkam echoing these thoughts: " Sucharitha paribhAga bhidayaa dhvEdhA" ( due to their differences in karmAs , they fall in to two categories : sadhvAraka and adhvAraka prapannan). "yEkasya prApthi: viLambhEna ( For the one who observes Bhakthi yOgam , MokshAnubhavam happens wiht delay); " Parasya aasu: prApthi: " ( for the other observing Prapatthi , the MokshAnubhavam is experienced
quickly).

Ninth ChApter of SRTS: UpAya VibhAgAdhikAram

The 16th Paasuram of AdhikAra Sangraham and the 55th Desika Prabhandha Paasuram deals with UpAya VibhAgAdhikAram .Here Swamy  Desikan contrasts the two upAyams for Moksham .

55)   Those who feel unfit to practise the rigors of Bhakthi yOgam and yet are eager to gain Moksham without dealy perform prapatthi yOgam . Those who clearly understand Prapatthi as the upAyam that is quick to practise ( kshaNa karthavyam: done in a trice) and fast to yield phalan are the ones who understand the true message of Vedam.
The rigors of Bhakthi yOgam as upAyam for Moksham are formidable and very few have the capabiliites to practise it in this yugam .

The key passage of this Pasuram is : " karumamum Jn~Anamum patthiyum onRumilA viraivArkku anRu aruLAl payan tarum aaRum aRindhavar anthaNar" For those who can not practise Karma , Jn~Ana and Bhakthi yOgams ,
Prapatthi yOgam is the only UpAyam for Moksha siddhi. For such PrapannAs , SrIman NaarAyaNan stands in place of Bhakthi yOgam (sTAnam of Bhakthi yOgam ) and grants the fruits of Moksham , when desired .

Parapatthi yOgyAdhikAram : The Tenth chapter of SRTS/Introductory Remarks:
Bhakthi and Prapatthi have four requirements : (1) Desire to gain Moksham (2) Understanding of the true meanings of Saasthrams (3) Putting into practise the instructions of the SaasthrAs and (4) fitness based on Jaathi and
guNams prescribed by the SaasthrAs to practise  one of  the two UpAyams . All of the above four requirements are a must for any one wishing to practise Bhakthi yOgam .Many will become unqualified to practise Bhakthi yOgam
due to deficiency in one or other of the four requirements .All can however practise Prapatthi yOgam , which does not have all these rigors.

For the one , who wishes to practise Prapatthi yOgam for Moksham , there are three "must " requirements:  (1) Inability to practise Bhakthi yOgam as upAyam for Moksham /aakinchanyam ; the origin of aakinchanyam arises from the lack of knowledge about Bhakthi yOgam and the impatience to wait for Moksham (2) and (3) not seeking any other fruits other than ParipoorNa BrahmAnubhavam and not seeking any other God except SrIman NaarAyaNan as the Supreme God. The combination of (2) and (3) is known as ananya gathithvam .

Swamy Desikan covers in the 17th SlOkam of AdhikAra Sangraham the qualifications of one(adhikAri)  fit to perform Prapatthi yOgam , which is the 56th slOkam of Desika Prabhandham.

56) SarvEswaran is eternally present . He stands as the origin and cause of this universe. His grace (aruL) towards us will not diminish even if we commit serious aparAdhams. He  accepts as an excuse (vyAjam) any accidental ,
small auspicious acts done by us and rushes to give his hand as help to us. At the scred feet of this most merciful Lord , any and every body can perform Prapatthi. There is no restrictions based on Jaathi or gender as in Bhakthi
yOgam . All are adhikAris , who want to gain freedom from the scorching heat of samsAram . The only qulaifications for them to practise this redeeming Prapatthi are: (1) seeking no other UpAyams (2) seeking no other
fruits and (3) seeking no other Gods ( aakinchanyam and ananya gathithvam).

In the SRTS slOkam condensing these thoughts , Swamy Desikan states: " nija adhikriyA: Santha: Sreesam Svatantra-prapadhana vidhinA mukthayE nirvisankhA: samsrayanthE ".

In this posting , adiyEn will cover 4 more Paasurams( 57-60) of Desika Prabhandham , which are the 18-21 Paasurams of AdhikAra Sangraham.

Parikara VibhAgAdhikAram :The 11th Chapter of SRTS

 The Five AngAs of Prapatthi

57) The UpAyams like Bhakthi Yogam make us doubt whether it would be possible at all for us to practise them
because of their rigors. For us , who recognize that we are incapable of practising such an upAyam for gaining Moksham and still long for enjoying Moksha sukham , AchAryAs blessed us with the UpAyam of Prapatthi with its five angams .

 In initating us into Prapatthi yOgam , our AchAryAs had a serious objective for us to recognize the soulabhyam of
our Lord and not to go away from Him due to our fear of unfitness to appraoch Him because of His matchless Vaibhavam. Our AchAryAs removed our temerity and fear to approach Him by instructing us on the ways of performing  Prapatthi at the sacred feet of our Lord , SrIman NaarAyaNan to gain Moksham .Had they not done so ,we would have ended up begging our equals like Brahma , Indran and Rudran to banish our samsAric sufferings and being disappointed by approaching a  powerless adhikAri . Our AchAryAs saved us from such futile attempts through their instructions on the ways to perform Prapatthi .

The key passage of this 57th Paasuram is : " ThuRavit-tuniyil thuNaiyAm Paranai varikkum vahai anbar aRivitthanar". ( Our loving and merciful AchAryAs taught us ( who were suffering from samsAric sorrows )  the way to perform Prapatthi at the holy feet of the Lord waiting always for us as our protector .

Additional comments

" Paranai varikkum vahai " revealed to us by our SadAchAryAs is to perform Prapatthi with its five angams ( Aanukoolya Sankalpam , PrAthikoolya Varjanam , Mahaa VisvAsam , KaarpaNyam and gOpthruva VaraNam ). Our AchAryas instructed us that the UpAyam of Prapatthi must not leave out any one of the five angams of Prapatthi; otherwise , the performed Prapatthi will not be successful. Of all the five angams, Mahaa VisvAsam
in the Lord is the most important angam . It is not easy to gain MahA VisvAsam without AchArya KatAksham and UpakAram. For Prapatthi done solely for Moksham , Saathvika ThyAgam is considered as another angam of Prapatthi.

Our Lord has Parathvam (Supermacy ) as well as Soulabhyam (ease of access by one and all). Those who get overwhelmed by His Parathvam and are afraid to approach Him belong to the adhama (lower) category among men ; those who comprehend His Soulabhyam and approach Him are Parama AasthikAs . This is the view of
Swamy AppuLLAr , the AchAryan of Swamy Desikan.

Saanga-PrapadhanAdhikAram: the 12th chapter of SRTS

Explanation of the Svaroopam of Prapatthi

The 58th slOkam of Desika Prabhandham ( the19th slOkam of AdhikAra Sangraham) explains the ways to perform one of the four kinds of Prapatthi(Svanishtai, Ukthi Nishtai , AchArya Nishtai and BhAgavatha Nishtai).

58) Our Lord has vowed to protect us because of our eternal and indissoluable relationship with Him. He longs from ancient times (anAdhi Kaalam) to gain us and blesses us with His rejuvenating shower of Mercy. Our AchAryAs -- who have seen the shores of VedAnthA-- recognize us as the Jeevans needing that protection  of the most merciful Lord and have placed us at His sacred feet for unfailing protection.

The key passage of this 58th Paasuram is: " MaRai soodiya namm mannavar----perum tahavu uRRa PirAn adik-keezh bharam aRavE yenRu adaikkalam vaitthanar" ( Our AchAryAs as Emperors of VedAntham have placed us at the feet of our most merciful Lord as objects that need protection from Him. They did so because they wanted the chEthanam to banish any thoughts about protecting itself by itself.

Additional Comments

The act of reverential presentation (samarpaNam) of the AathmA is the angi with five angAs , Aathma SamarpaNam
or Prapatthi. This angi (Prapatthi) or Bhara SamarpaNam with its five angams has the following three divisions:

1) Svaroopa SamarpaNam ( surrender of Aathma Svaroopam)

2) Aathma RakshA Bhara SamarpaNam ( surrender of the burden of the chEthanam's protection to the Lord Himself)

3) Phala SamarpaNam ( Surrender of the fruits of such    a protection to the Lord Himself).

Krutha-krithyAdhikAram: The 13th Chapter of SRTS

The state of freedom from worries after Prapatthi

The 59th Desika Prabhandha Paasuram is the 20th Paasuram of AdhikAra Sangraham .

59) Our Lord VaradarAjan grants the boon of  Moksham to the chEthanam that has performed Prapatthi . He does not stop there . He also grants Moksham even to those , who are connected to the chEthnam . Even after that ,
our PeraruLALan keeps reflecting on what other boons He can grant to the Prapannan. As a result of performing their Prapatthi , those  blessed PrapannAs  acquire the qualites of being (1) our kings (2) nithyasooris (3)  solely dedicated to their enjoyment of Parama Padham (4) ParamahamsAs and (5) completers of all Yaj~nams .

The key passage of this Paasuram is: " anbu udayArkku yenna varam tara yenra Namm Atthigiri ThirumAl , namm mukkiyar Mannavar , ViNNavar ,Vaann karutthOr , Annavar vELvi anaitthum muditthanar" aaha aruLinAn .

Additional Comments

The reasons for celebrating the ChEthnam , who has performed Prapatthi as Krutha Kruthyan and KruthArTan are : (1) The burden of protection has been removed (2) the worries and fears about the sureness of gaining the fruit of Moksham has been banished and the tranquilty was gained (3) ParamaikAnthithvam resulted and the bonds to other dhaivams were shattered . These all resulted as a direct consequence of the Lord , who is Sarva Sakthan ( Omnipotent) , Sarvaj~nan ( Omniscient ) and Shaja Suhrudhi ( our well wisher by SvabhAvam) . He accepted the burden of protecting us ( Sveekrutha BharE ) and as a result , the Prapannan became Krutha Krutyan and Kaimkarya dhaninan ( the possessor of the wealth of Kaimkaryam to the Lord). The Prapannan got immersed in the ParipoorNa
BrahmAnandham of the limitless ocean of Bliss ( nirupadhi MahAnandha Jaladhi) . The Prapannan became krutha Kruthyan and has nothing to do in this world for Moksha PrayOjanam any more ( YadharTam puna:
karthavyam yath kinchidhapi ,  iha na: na ).

The Prapannan ( One who has performed Prapatthi) is now revered as Budhan or the One who has clear knowledge about his svaroopam. He abandons therefore all the acts that are forbidden by SaashtrAs of the Lord and yield insignificant and transient pleasures( parimitha sukha prApthyai kruthyam akruthyavath praheeNam ). During the rest of the days in this samsAram ( post-prapatthi period) , the command of the Lord  as revealed by His Saasthrams are used as a guide for conductance of the life ( iha VibhO: aj~nAsthu: param Bhudhai: anupAlyathE).

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