Thiruvaheendhrapuram RathnAngi Kaimakryam: Part 136 ( Desika Prabhandham--> XXVI: Paasurams 126-129

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SrI:

 

Dear Swamy Desika BhakthAs:

 

We will now enjoy Four more Paasurams of Amrutha SvAdhini

Prabhandham . These Desika Prabhandha Paasurams ( 126-129 )

deal with the two ChillaRai Rahasyams of Saara Sangraham

(Paasuram 126) and VirOdha ParihAram ( Paasurams 127-129).

 

Saara Sangraham

*************

This Rahasyam instructs us on the essential topics that a Mumukshu

( One desiring Moksham ) should be clear about . Some of these are:

 

(1) The need for ParamiakAnthis to reject those who seek lesser

gods for insignificant phalans (2) Three Tatthvams (3) Three Rahasyams

(4) the guNams of Prakruthi (5) The anantha kalyANa guNams of

BhagavAn (6) The relationship between Jeevan and BhagavAn

(7) The UpAyams of Bhakthi and Prapatthi for Moksham

(8) Ultimate goal of Life/ PurushArTam (9) The Duties of AchAryan ,

Iswaran and Sishyan (10) The fruits of the conviction that the Jeevan

is the sEshan (Servant /liege) for the Sarva sEshi (Master of All).

 

Swamy Desikan distills the essence of Saara Sangraham in one

powerful Paasuram dealing with SaraNAgathy Tatthvam . This

Paasuram is recited by SrI VaishNavAs daily since it is a fantastic

summary of SaraNAgathy with its five angams.The 341st Desika

Prabhandham describes the details about the five angams of

SaraNAgathy.

 

Line by Line Meaning of 126th Paasuram

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(1) The first line of the Paasuram consisting of eight lines

deals with the angam of KaarPaNyam:

 

" ninnaruLAm gathi anRi maRRu onRu illEn "

 

Oh Lord ! I do not have any recourse (gathi) other than Your

aruL (Krupai) .

 

(2) The second line deals with PrAthikoolya Varjanam ( the vow to

discard acts that go against the Saasthrams of BhagavAn ):

 

" nedum kAlam pizhai seytha nilai kazhinthEn "

 

I have now arrived at the stage of freedom from the trespasses

made by me over aeons.

 

(3)The third line deals with Aanukoolya Sankalpam ( Vow to engage only

in those activiites that please the Lord).

 

" UnnaruLukku inithAna nilai uhanthEn "

 

I have sought the path of Prapatthi that will lead to gaining Your Krupai.

 

(4) The Fourth line relates to MahA ViswAsam ( the Great Faith in the Lord

as the unfailing Protector).

 

" Unn SaraNE SaraNN yennum thuNivu pooNDEn "

 

I developed total faith in Your sacred feet as my only protection.

 

(5 & 6) The 5th and the 6th lines cover gOpthruva VaraNam ,

the 4th angam of SaraNAgathy .

 

" ManniruLAi ninRa nilai yenakkut-teertthu

Vaanavar tamm vAzcchi tara varithEn Unnai "

 

I have chosen You as my Protector to banish this current state of

my firm ajn~Anam and grant me the glorious life led by Nithya Sooris

at Your Supreme Abode.

 

(7&8) The 7th and 8th lines of this Paasuram deal with the Aathma SamarpaNam

..

 

" inn aruLAl ini yenakku ohr bharam yERRAmal

yenn ThirumAl adaikkalam koLL yennai NeeyE "

 

Oh My Master , SrIman NaarAyaNaa! Through Your

abundant and sweet Krupai, please accept me as an object

to be protected by You and free me from any foolish thought of

protecting myself .

 

127) Gaining tranquility of Mind through Bhagavath Kaimkaryam

*************************************************

Paasurams 127-129 summarize selected doctrines covered in

the 27th chillaRai Rahasyam of VirOdha ParihAram dealing with

the doubts that arise in the understanding of the three rahasyams

by the Mumukshus. The Rahasyam is set in the form of Questions

and answers to 108 doubts that cross the mind of the Mumukshus.

 

VirOdha ParihAram is organized along four topics : Moola ManthrAdhikAram ,

DhvayAdhikAram , Charama SlOkAdhikAram and NigamanAdhikAram.

Swamy Desikan answers 80 possible doubts of a Mumukshu about

Moola Manthram ; 10 doubts on Dhvyam , 10 sandEhams about

Charama slOkam and 8 doubts about general matters are answered by

Swamy Desikan in VirOdha ParihAram.

 

( Meaning of the 127th Paasuram ) :The entire Vedam salute the glories of

the sacred feet of the Lord . That Lord as PaarTasArathy used His Sudarsana

chakram to bring in night during day time at Kuru KshEthram in the middle of

BhAratha Yuddham . Periya Thiruvadi ( Garudan) and ThiruvananthAzhwAn

(AadhisEshan), who are natural enemies , perform Kaimkaryam to His sacred

feet with great devotion .This is VirOdha ParihAram in acrtion. Our Lord

has

given us the firmness of purpose to perform Kaimkaryam to His holy feet

and has blessed us with His sacred feet worshipped by the Nithya sooris.

 

128) The Vaibhavam of AchArya RaamAnuja: Conversation between Two

*********************************************************

The converstion between two BhakthAs devoted to AchArya RaamAnujA

sitting on the banks of a pond is the Question and answer format

for this Paasuram .

 

( One ) : The Swan in this pond is sitting on the lotus flower but it does

not taste the honey inside that flower .It does not imitate the gait of

beautiful women ,which it likes to do . It appears weak and famished .

My friend ! What could be the reason ?

 

(Other) : I know the answer. It is grief stricken over losing its pride.

 

(One): What could that be ? What did it lose ? Please explain.

 

(Other): Swans have the capacity to separate water from Milk. This Swan

has lost that power , which makes it proud and hence it is sorrowful .

 

( One): That power was bequeathed to the Swans by Brahma Devan .

Why would this Swan lose it ?

 

(Other) : I will tell you why. Many deluded ones thinking that they were

experts in SaasthrAs came to debate RaamAnujA. Our AchAryan

defeated them all in fair debates and roared that he will meet with

any kudrushti , who wants to debate with him on the impeccable

doctrines of VisishtAdvaitham. As a result of his many victories ,

AchArya RaamAnujA's fame spread like the white hue of conch.

That fame with white color spread all over the world and made all

matters that it came in to contact with a white hue . Thus all the waters of

the world became white. As a result , there was no need anymore for

the skills of the Swan to separate the water from the milk .

This unique skill made the Swan until then proud became irrelevant .

Now , the Swan is sad over loss of this fame. Blemishless indeed is

the glory of RaamAnujA ! Hail to Him !

 

129) Inability to recieve the essential meanings from other Gods

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Saasthrams state that a SaamAnya adhikAri can obtain Jn~Anam from

Lord Siva by pleasing Him with worship. Even if such an adhikAri

gets abundant Jn~Anam form Lord SivA , they would still not have gained

the quintessential meanings ( SaarArTams) of the Rahasyams. These

SaarArTams can be acquired only through the UpadEsam route from

SadAchAryAs , who have the BhAgyam of the auspicious glances of

Lord KrishNa on them . We have learnt these SaarArTams from

such blessed AchAryAs.

 

Swamy Desikan ThiruvadigaLE SaraNam ,

Daasan , Oppiliappan Koil VaradAchAri SadagOpan

 

Srimate Sri Laksminrisimha Divya Paduka Sevaka

SrivaNN Satakopa Sri Narayana Yatindra Mahadesikaya Nama: