[srivenugopala] Thiruvaheendhrapuram RathnAngi Kaimakryam: Part 117 ( Desika Prabhandham--> VIII: Paasurams 66- 70

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SrI:

 

Dear Swamy Desika BhakthAs:

 

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

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All times & Places are Fit for Prapannan leaving his body

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(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

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

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(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

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The enjoyment of unalloyed & total bliss in SrI Vaikuntam

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(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

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SrIman NaarAyaNan is the veritable SiddhOpAyam

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(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:

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(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: SATHAAM

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

© 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

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Bhakthi and Prapatthi yOgams are SaadhyOpAyams

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(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

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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.

 

Swamy Desikan ThiruvadigaLE SaraNam ,

Daasan , Oppiliappan Koil VaradAchAri SadagOpan