Thiruvaheendhrapuram RathnAngi Kaimakryam: Part 142 ( Desika Prabhandham--> XXXIII: Paasuram 142-145

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Dear Swamy Desika BhakthAs :

 

Today , adiyEn will cover the Four Pasurams associated with

the two sOpAnams of PrasAdhana and uthkrAnthi Parvam.

These are the fifth and the sixth steps in the ladder to MOksham.

 

The two Paasurams of PrasAdhana Parvam (DEsika Prabhandham

142 and 143) deal with the observance of the UpAyam of

SaraNAgathy with its five limbs (angams) . After SaraNAgathy

and at the end of one's earthly existence , our Lord helps

the Prapanna Jeevan to exit from the body and start its journey to

His Parama Padham with all maryAdhais . The details of the exit of

the Jeevan from the SarIram are covered by the two Paasurams of

UthkrAnthi Parvam( Desika Prabhandham 144 and 145 ).

 

142) Performance of the AnushtAnam/observance of Prapatthi

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karumAlayil varum kattam kazhikkum karutthudayAr

oru maal peruhum uyOgil muyanRum athu anRiyum

ThirumAl adiyiNai tiNN saraN aahum yena varitthum

taru Maal iniyivai tAnE yena t-tahavu yeNNuvarE

 

(Meaning ) : The BhaagavathAs longing to destroy samsAric

miseries like garbha vAsam ( stay in the wombs and rebirths in this world )

would practise Bhakthi yOgam ; their Bhagavath-anubhava-rasam

( enjoyement of the bliss of meditating on Bhagavaan) would also

be enhanced . Those who are unable to undertake the ardous

Bhakthi yOgam would choose Prapatthi at the Lord's sacred feet .

After practising one or the other of the above two upAyams ,

they will place their entire trust in the Lord's grace and protective

power and will await His mercy to grant them the delectable

bliss of Moksha Sukham .

 

Two unfailing means are suggested for those , who do not

want to be born again in this samsAra manDalam full of sorrows .

One is the demanding Bhathi yOgam , where the observant's

Bhakthi for the Lord flows without cessation . For those , who do not

have the capabilities to observe Bhakthi yOgam as the UpAyam for

Moksham , the option is the performance of the rites of SaraNAgathy

at the powerful , protective feet of SrIman NaarAyaNa. After practising

Bhakthi or Prapatthi yOgam , the practioners -- the bhAgavathAs--

will believe that the Lord will perform His avowed duties of RakshaNam ,

grant them their stay at His Supreme Abode and will await

His Mercy .They will have absolute faith in the infallibility of

the Lord's scared feet to grant them nithya Kaimkaryam at

SrI Vaikuntam and will cling on to them .

 

143) All sins leaving because of Prapatthi

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munn seytha vinait-thiraLin muLaitthathu anRi

muRRuLLa muthal arinthu muLaittha kooRRil

tann seyya ThiruvaruLAl isaivu pArtthu

tazhal sErntha thoolam yenat-tAnE theertthup-

pinn seytha vinayl ninaivu onRAthu onRum

pizhai poRutthu vERuLathu virahAl mARRum

yenn seyya tAmaraikaNN PerumAn yeNNam

yeNNAthAr yettu iraNdum yeNNAthArE

 

(Meaning ): The karmAs (VinaikaL ) of the Jeevan are

grouped under : (1) Sanchitham and (2) PrArabhdham .

Sanchitham is the one , which are the huge heaps of sins that

are waiting to give its phalans at a future date . Those karmAs,

which are beginning to yield their fruits (phalans) already are

the PrArabdha karmAs.

 

Bhakthi yOgam can eliminate only the Sanchitha karmAs.

Prapatthi will not only banish all the sanchitha karmAs

but will also destroy PrArabdha karmAs except those

we have to experience till the end of our earthly lives.

Prapatthi burns the sins quickly like the fate of the bale of

cotton that is thrown in to the fire.The act of Prapatthi also

prevents the sins committed unknowingly by the Prapanna Jeevan

from attaching to them . PrAyascchittha Prapatthi destroys

even those sins , which were accumulated consciously due to

Kaala , dEsa viparIthams and emergencies . The aparAdha

parihArAdhikAram of AdhikAra Sangraham ( Desika Prabahndham:

64th Paasuram ) describes the ways in which all these sins get

removed from the back of the Prapannan.If the Prapannan

committs sins deliberately after Prapatthi and yet does not perform

PrAyascchittha Prapatthi, then he recieves a light punishment

from the Lord during his stay on earth and that way destroys

this type of sin as well .

 

For those PrapannAs , who can not brook the delay in ascent

to SrI Vaikuntam (AarTa PrapannAs) , the Lord responds to

them and grants their wish to join him without delay.

 

Great indeed is the glory of Prapatthi !

 

Our Lord destroys every kind of sin of the Prapannan

one way or the other and makes sure that the Prapannan never

returns to this earth and instead stays close to Him at His

Supreme Abode. Those who do not understand the most

generous and merciful ThiruvuLLam (wish) of the Lord are indeed

totally ignorant of the meanings of the Rahasya Thrayams.

 

The key passage here is : " EmperumAn yeNNam yeNNAthAr

yettu iraNDum yeNNAthAr " ( Those who do not comprehend

the merciful mental disposition of my Master do not know

anything about the deep meanings of AshtAksharam , Dhvayam

and Charama slOkam , the three rahasyams ).

 

The corresponding Sanskrit slOkam that summarizes

the ways in which different kinds of sins of the Prapannan

are destroyed is:

 

prArabhdhEtara poorva paapam akhilam prAmAdhikam chOttharam

nyAsEna kshpayannanabhupagatha prArabdha khaNDam cha na:

dheerpoorvOtthara pApmAnam ajn~athEapi tannishkruthE:

kouDilyE sathi sikshayAapyanagayan krODeekarOthi Prabhu:

 

144) The Exit of the Jeevan from the Body

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uRayitta vALL yena oonuL uRayum uyOgiyarai

naRai mattu ozhivaRRa nall tuLavu yEnthia Naayakan

niRai mattu ilAtha nedum payan kAtta ninainthu

udalacchiRai vetti vittu vazhippadutthum vahai seythidumE

 

(Meaning ): The analogy of the sword in its sheath is given

usually to the jeevan residing in its karma sarIram. The sword

housed inside the sheath of the body will have diminished

lustre and will be powerless to perform its act. Similarly ,

the Jeevan inside the karma sarIram would find its inherent

Jn~Anam shrunk and recognize that it does not have the power to

perform Bhagavath Kiamkaryam to the full measure (ParipoorNa

Bhagavath Kaimkaryam). Thus the jeevan under the total

influence of KarmAs is granted Moksham , when that jeevan

adopts the upAyam of Bhakthi or Prapatthi yOgam. Our Lord

stands by with this noble intention to exit that jeevan from its

bodily prison and lead it to His Supreme Abode.

 

145) The Process by which the Jeevan is released from the Body

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munn karuvi yeeraindhu manatthir-kootti

mukkiyamAm marutthil avai sErtthathellA

nanku uNarum uyirinil sErtthu iym bhUthatthai

naNNuvitthu tAnRanpAl vaikkum NaaTan

onpathudan vAsal iRaNdu udaiytthAuLLE

oru kODi thuyar viLaykkum udampAi onRum

vann siRayin talai vAsal tiRanthu nammai

vAnERa vazhippaduttha manamuRRAnE

 

The Sanskrit equivalent of this Paasuram is :

 

mansi karaNa-grAmam prANE mana: PurushE cha tamm

jaDithi gaDayan bhthEshvEnam parE cha tamAthmani

svavidhavidhushOritthiTam saadharaNE saraNErmukhair-

nayathi parathO nADibhEdhair-yaTOchitham Iswara:

 

( Combined meaning of both ): At the time of death , our Lord

unites the JnAna Indhriyams (Ear , facuty of speech , eyes , nose

and body ) as well as the Karma Indhriyams ( Mouth , hands ,

legs, mala dhvAram and Jala dhvAram) of the Prapanna Jeevan

with the mind; thereafter , our Lord unites the Mind with PrANa

Vaayu (described as Mukhya PrANan by the Upanishads since it

is the cause for the stable existence of the body and indhriyams).

Next , the PrANa Vaayu is united with the JeevAthmA. This jeevan

combined with Mukhya PrANan gets united with the pancha bhUthams.

At this stage , our most merciful Lord removes the fatigue experienced

by the Jeevan from all these exertions by embracing it closely. Finally ,

our

Lord exits the Jeevan from its bodily cage with eleven holes ( two Eye

holes , two ear orifices , two nostrils , mouth , mala dhvAram ,

Jala dhvAram , nAbhi dhvAram and Ucchi dhvAram or Brahma

Randhram ). Our most compassionate Lord exits the Prapanna

Jeevan through the primary door of Brahma Randhram or

Brahma Naadi dhvAram , which is the first stage of travel

via archirAdhi Maargam (the path of Light ).

 

The Exit from the body to enter ArchirAdhi Maargam is

the sixth step in the ladder to Moksham.

 

Swamy Desikan ThiruvadigaLE SaraNam

Daasan , Oppiliappan Koil Varadachari Sadagopan

 

SrimathE SrI Lakshmi Nrusimha Dhivya PaadhukA Sevaka

SrI VaNN SaThakOpa NaarAyaNa YathIdhra MahA DesikAya Nama: