Challenge 3.12: "IF MOBILE AND IMMOBILE COULD GO TO HEAVEN, WHY NOT I?"

[Guest guest]

SwAmi VEdAnta DEsika's "NaichyAnusanthAnam" and

"SAtvika AhamkAram "

(As gleaned from his StOtras.) -

Part 3 - SWAMI CHALLENGES!

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Dear Bhagavatas

Kindly refer to "Part 3 - SWAMI CHALLENGES! An Introductory Note" - posted on

10th October 99. I am leaving out this to avoid repetition You may read that

to appreciate this

posting in the proper perspective.

Dasoham

Anbil Ramaswamy

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Challenge 3.12:"IF MOBILE AND IMMOBILE COULD GO TO HEAVEN,

WHY NOT I?"

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karmAdhishu trishu kathAm kathamapi ajAnan

kAmAdhi mEdhurathayA kalusha pravrittih: /

sAkEtha sambhava charAchara janthu neethyA

veekshyah: prabhO vishaya vAsithayApi aham thE //

 

Meaning

 

"Oh! ViLakkoLi perumAnE!

I know nothing about the three yOgas viz., karma yoga, jnAna yoga and bhakti

yoga.

I am brimful of ego and desire and explode with anger.

I indulge in all kinds of mean and vicious acts.

I am totally devoid of virtues.

How can you protect me?

Is this your problem?

 

Well! I have found a way to solve your problem!

You know what?

I have a precedent!

 

Do you remember that when your "avatAra kAryam" was completed in your vibhava

avatAram as Sri Rama, you took with you to Heavens (sAnthAnika lOka) all

living creatures including the grass and shrubs? Why did you do that?

Is it not because of their having just happening to exist in your city of

sAkEta?

 

Similarly, Oh! ViLakkoLi perumAnE! Based on my taking birth in your favorite

Divya Desam of Thooppul, you have to cast your cool glance on me and take me

to your eternal abode in Paramapadam. Don't search for any other virtue in

me!"

 

Comment

 

SwAmi refers to his not adopting any of the yOgas. AzhwArs have given

expression to such sentiments (e.g)

"nOtra nOnbilEn, nunn arivilEn"

"kuLithu moonranalaiOmbum kurikkOL anthanamai thannai ozhithiTTEn" and

"parranrumilEn" etc.

 

KulasEkara AzhwAr refers to this incident thus -

"anru charAcharangaLai vaikunTathEtri"

Also,

 

"karpAr RamapirAnai allAl matrum karparO?

PurpA mudalAp pull erumbhAdhi onru inriyE /

NarpAl ayOdhiyil vAzhum charAcharam murravum

NarpAlukku uithinan nAnmuganAr petra nATTulE"

 

KoorathAzhwAn in his VaradarAja Sthavam asks a similar question -

"No doubt, I have not adopted any means. But, what yoga did the denizens of

sAkEta did to deserve ascending to Heavan?"

 

SwAmi seems to suggest that even we, who have not done anything meritorious,

could aspire to go to Paramapadam merely by virtue of being born or residing

in a Divya Desam.

 

SwAmi was born in Thooppul, the Divya Desam of Deepa prakAsar near "mukti

tharum nagar EzhinuL mukhiyamAm kachi thannil". So, there is a personal

connection for him to make this appeal to viLakkoLi perumAn.

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(To Continue: Challenge 3.13: "SHAME ON YOUR SHAKTI!"

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[Guest guest]

--- Ramanbil wrote:

> SwAmi VEdAnta DEsika's "NaichyAnusanthAnam" and

> "SAtvika AhamkAram "

> (As gleaned from his StOtras.) -

> Part 3 - SWAMI CHALLENGES!

> Do you remember that when your "avatAra kAryam" was

> completed in your vibhava > avatAram as Sri Rama,

you took with you to Heavens> (sAnthAnika lOka) all

> living creatures including the grass and shrubs? Why

> did you do that?> Is it not because of their having

just happening to> exist in your city of > sAkEta?

>

> KoorathAzhwAn in his VaradarAja Sthavam asks a

> similar question -> "No doubt, I have not adopted

any means. But, what> yoga did the denizens of >

sAkEta did to deserve ascending to Heavan?"

 

 

Regarding above, adiyen has once learnt that citizens

of Saketa all en masse earned passage to parama-padam

alongwith SriRama because they were subjects of

Bharatha who had earlier performed "saranAgathi" to

Lord Rama not only for himself but also for them. By

virtue of their king's deed of "saranagathi" the

subjects also enjoyed the "phalan" of "prapatti" i.e.

they became 'adhikAri-s" for "mOksham".

 

Dharma-sookshmum here is that consequences of king's

deed visit his subjects, good or bad. Similarly,

consequences of superior's deeds visit subordinates,

of parent's upon their children and so on and so

forth. Also that true king should look after welfare

of subjects not only in this world but also in the

other world i.e. king should be concerned about

subject's material prosperity and also spiritual

welfare.

 

Another 'sookshmum' I learnt here is the power of

"prapatti".

 

So from all this adiyen also learns that it is not as

if denizens of Saketa did not have necessary

qualifications to en masse attain parama-padam at the

end of Rama avatara. What more qualification they

require other than being subjects of true 'prapanna-n'

like Bharatha?

 

So all credit for this event in Ramayana should go to

Bharatha not to Sri.Rama, adiyen is thinking. Swami

Desikan therefore was not completely right in

challenging poor Sri.Rama with this precedent. What

could poor SriRama do? Matter was not in his hands at

all.

 

But it is all actually very good poetic humour of our

Swami Desikan and very interesting.

 

adiyen don't know what 'abiprAyam' you all have in

this matter.

 

Sampathkumaran

 

 

 

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