SRI RANGA SRI VOL.04 / ISSUE # 05 d/ 11/22/02

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SrimatE Raamaanujaaya Namaha //

SrimatE Nigamaanta Mahaa Desikaaya Namaha //

SrIman! SrI Ranga Sriyam anubadravam anudhinam Samvardhaya/

SrIman! SrI Ranga Sriyam anubadravam anudhinam Samvardhaya//

KAvEri VardhathAm kAlE, kAlE varshathu vAsava: /

SrI RanganAthO jayathu Sri Ranga Sri cha VardhathAm//

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SRI RANGA SRI VOL.04 / ISSUE # 05 dated 22nd November 2002

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IN THIS ISSUE:

1. “SRIMAD GOPALA DESIKA MAHA DESIKA VIMSATI” –

A POETIC TRIBUTE TO SRIMAD ANDAVAN OF

SRI POUNDARIKAPRAM SWAMI ASHRAMAM

(PRAKRITAM PONTIFF OF THE ASHRAMAM)

Part 17: Acharya Vaibhavam (Verse18)

By Sri C. G. Balaji {Sri Balaji is the grandson of Sri N.S. Anantha

Rangachar Swami of Bangalore and a Sishya of Parakala Matam}

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2. “RAMAPIRANAI KARPOM”

EXCERPTS FROM BOOK BY H.H. SRIMAD ANDAVAN OF

“SRI POUNDARIKAPURAM SWAMI ASHRAMAM”

– Part 20: “Iyam Sitaa mama sutaa” (continued)

(Anbil Ramaswamy)

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We have so far presented in the form of catechism, 62 questions raised and

answered by H.H. In this Issue, we present -

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Question 63:

Sri Sita was already known as the daughter of King Janaka. This being so,why

did King Janaka , who is known to be a “Jnaanee” (i.e) one who has got rid

of I-ness (ahamkaara) and Mine-ness (mamakaara) have to use the words “My

daughter” (mama Sutaa), referring to Sita, while asking Rama to accept her

hand in marriage?

 

Sri Gopaala Desika Mahaa Desika Mahaa MunigaL hailed reverentially as verily

VasishTa by all other Prakritam YathisrEshTas today, gives us in a flashback

of what must have flashed across the mind of the King.

 

Copies of the book can be had from anyone of the following:

1. Sri Nrisimhapriya office, Mylapore, Chennai 600 004 (Phone: 4611540)

2. Dr. S. Parthasarathy Desika Sadanam,

24, 28th Cross, Besantnagar, Chennai 600 090 (Phone: 490 0327)

3. Sri N.K.Ramaswamy 213 East Uttara Street,

Srirangam 620 006 (Phone: 434 438)

4. Sri D. Rajagopalan, D-B/109A, DDA Flats,

Harinagar, New Delhi 110 064 (Phone: 5492877)

5. Dr. N. Anantha Narasimhachariar, 33 Sameerapuram 2ndcross,

Chamarajpet, Bangalore 560 018 (Phone: 6511056)

6. Dr. N. Gopalachari, Sri Krishna Sabha Plot 264, J.S.Yagnik Marg,

Sion East, Mumbai 400 002 (Phone: 4094 495 / 4095 582)

7. Sri N.S. Parthasarathy, 1 Raghavaiah Road,

T.Nagar, Chennai 600 017 (Phone: 8280949).

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3. DESIKAMRUTHAM I –

SWAMI DESIKA’S SIMILES “UPAMA”

Part 20 (97 and 98)

(Anbil Ramaswamy)

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4. “MAHABHARATA –“YAKSHA PRASNAM”

Part 15: Prasnams 48 and 49

Sri M.K. Ramaswamy Iyengar Swami -

Retired Senior Officer of Govt. of India

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5. DESIKAMRUTHAM II:

SRIMAD RAHASYA TRAYA SAARAM

UPODGATHA ADHIKAARAM – PART 2

SRI SADAGOPA IYENGAR SWAMIN (OF COIMBATORE),

SRIKAARYAM OF THE BOARD OF ADVISORS OF “SRI RANGA SRI”

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88 issues have been released, so far -

- 27 Issues of Vol. 1

- 15 Issues of Vol. 2

- 42 Issues of Vol. 3 &

4 Issues of Vol.4

These issues have been archived for public view at -

.

 

We strongly urge you to kindly peruse the "Regular Issues" archived in the

“Files” Section and view the Contents at “srsindex.html” (Not the individual

postings allowed to encourage "Reader participation"). We are sure that you

will be convinced of the quality of the contents.

 

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for Volume 1 (Issues 1 to 27)

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for Volume 2 (Issues 1 to 15):

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for Volume 3 (Issues 1 to 42)

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for Volume 4 (Issues 1 to Current)

 

IF you are satisfied with the quality and contents of “Sri Ranga Sri”:

Tell your friends to join by sending an email to –

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IF not:

Tell us, as to how we may improve.

Dasoham

Anbil Ramaswamy

Editor & Publisher

“Sri Ranga Sri”

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Kindly also peruse the following files at the sites indicated:

 

http://members.tripod.com/~sriramanujar

(Maintained by Sri Madhava Kannan from Singapore) – for

- Biography of Bhagavad Ramanuja –

- Biography of Swami Desika –

- Acharya Vamsa Vriksham –

- Srimad Rahasya Traya Saram

- and other links.

 

http://www.srivaishnava.org/sgati/

(Maintained by Sri Venkatesh Elayavalli from California)

SDDS Volume 1 / Issues 1 to 33

SDDS Volume 2 / Issues 1 to 26

SDDS Volume 3 / Issue 1

SaraNAgati Vol. 1 / Issues 1 - 24

SaraNAgati Vol. 2 / Issues 1 - 04

For “Hinduism Rediscovered”

and other links

 

http://www.srivaishnavam.com

(Maintained by Sri R.M. Venkat from Bahrain) for -

- Dasavatara Stotram meanings

- “Srimad Rahasya Traya Saaram” and other links.

in the “Philosophy” section

(More to follow)

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1. “SRIMAD GOPALA DESIKA MAHA DESIKA VIMSATI” –

A POETIC TRIBUTE TO SRIMAD ANDAVAN OF

SRI POUNDARIKAPRAM SWAMI ASHRAMAM

(PRAKRITAM PONTIFF OF THE ASHRAMAM)

Part 17: Acharya Vaibhavam (Verse18)

By Sri C. G. Balaji {Sri Balaji is the grandson of

Sri N.S. Anantha Rangachar Swami of Bangalore and

a Sishya of Parakala Matam}

-----------------------

ACHAARYA-VAIBHAVAM (HIS GLORY)

 

As a gem of a master beams he so resplendent

Adored by his pupils as the Lord’s central pendant

Uplifted has he earthly souls from many a torment

Beseech we the holy feet of Gopala Deshika, the great saviour – 18

 

Swamy is resplendent as a gem of an Achaarya, by virtue of his Jnana,

Vairagyam and Anushtanam. His pupils adore him as the central pendant in a

garland of gems worn by Aranga wherein the gems represent the Achaarya

lineage. This is in line with Swamy Deshikan’s anubhavam of Emperumaanaar.

 

He has performed the holy rites of Srivaishnavite sacraments to many souls

who have been suffering from earthly afflictions and torments. He decorates

the throne of moksha saamraajyam of Ramanuja and has been administering the

means of prapatti to many seekers and thereby enabling them to attain

deliverance.

 

In Pramoda samvatsara panguni (mina masa) 8th shukla saptami rohini

22-3-1991, the 70th year mahotsavam or Sapthathi abda poorthi for Swamy was

conducted. The celebrations lasted for seven days with Chaturveda parayanam,

Srimath Ramayana parayanam and Vidwat-sadas.

 

In Vikrama Samvatsara, panguni (mina masa) rohini 30-3-2001, the 80th year

celebrations or the Shathaabhishekam was conducted. This was a rare event

that saw a confluence of all the Achaaryas of Deshika sampradayam namely

 

- Srirangam Srimath Andavan Sri Ranga Ramanuja Maha Deshikan,

- Srimath Azhagiya Singar Srivan Shathakopa Sri Narayana Yatindra Maha

Deshikan,

- Srimath Parakaala Matham Acharya Srimath Abhinava Vageesha

Brahmatantra-Swatantra Parakaala Yatindra Maha Deshikan and

- Srimath Rangapriya Maha Deshikan.

 

Celebrations went on for a full week from 24.3-01 with full Chaturveda

parayanam, Sri Ranganatha Paduka Sahasram parayanam, Srimath Ramayana

parayanam and Vidwat-sadas.

 

Swamy’s great quality of being the saviour of Jeevatmans is extolled here.

 

(To Continue)

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2. “RAMAPIRANAI KARPOM”

EXCERPTS FROM BOOK BY H.H. SRIMAD ANDAVAN OF

“SRI POUNDARIKAPURAM SWAMI ASHRAMAM”

– Part 20: “Iyam Sitaa mama Sutaa” (continued)

(Anbil Ramaswamy)

----------------------------

Question 63:

Sri Sita was already known as the daughter of King Janaka. This being so,why

did King Janaka , who is known to be a “Jnaanee” (i.e) one who has got rid

of I-ness (ahamkaara) and Mine-ness (mamakaara), have to use the words “My

daughter”(mama Sutaa), referring to Sita, while asking Rama to accept her

hand in marriage?

 

Sri Gopaala Desika Mahaa Desika Mahaa MunigaL hailed reverentially as verily

VasishTa by all other Prakritam YathisrEshTas today, gives us in a flashback

of what must have flashed across the mind of the King.

----------------------------

MAMA SUTAA:

Janaka seems to say:

”Oh! Rama! You may think that more than the beauty for a girl, it is her

birth in a noble family that is important. If this were so, I can assure you

of this qualification in her. Remember that ‘she is “my daughter”

 

Janaka was not only a “Jnaanee”. He has been praised in the Vedas themselves

as “Karmata: Janaka ha vai”.

 

In Bhagavad Gita (3.20) also Janaka has been praised as the greatest karma

yOgi.

“KarmaNaiva hi samsiddhim aastithaa janakaadayO:”

 

Therefore, as the daughter of such a KarmayOgi, there can be no doubt about

her noble lineage.

 

A question may arise as follows:

Janaka knew that feeling of “mine-ness” (mamakaaram) is hurtful to the soul

–

“mama iti dvaya aksharam mrityu: , na mamEti cha Saaswatam”

Meaning –

“Feeling of mine-ness is destructive while the opposite can confer

liberation”

 

How could he use an expression like “mama”?

 

The answer is that this is applicable only in cases other than the Divya

Dhampatis. Janaka was indeed a “Brahma Jnaani” and he had no such false

notions of attachment to worldly possessions. This is revealed by the

incident in which he remained calm and composed when his capital “Mithila”

was burning while his class mates in Yagjnavalkya’s class ran helter-skelter

to salvage their insignificant belongings. It is no fault on the part of the

dispassionate Janaka when he claimed “mama kaaram” on Sri Sitaa piraaTTi

praised as

- “Hrees cha tE Lakshmees cha patnyou”

- “AhO raatrE paarsvE” and

- “Eka Tattvamiva uditou” etc.

 

MAMA SUTAA:

Janaka seems to imply:

Not only in beauty, birth and lineage but also in her upbringing she is “one

of a kind”. Since she had no biological mother, I brought her up all by

myself and never entrusted her to the care of “baby-sitters”. She has been

partaking only Saatvic food consecrated to Bhagavaan and offered in Yagjnas.

My place is always blessed with the “Satsangam” of virtuous souls. I have

taken care to see that her interaction was only with peers equally pure as

herself – I have brought her up in ideal conditions. She is, therefore,

eminently suited to marry you. Hence “mama Sutaa”

 

MAMA SUTAA:

“ Further like your father, Dasaratha, who did AswamEdah, Putra KaamEshTi

and other yaagas to beget you, I have also observed strict Vratas and

Upavaasas as a result of which I got her as “My daughter” (Mama sutaa). So,

even in this respect, she is equal to you”

 

In Matsya PuraaNa, there is a reference to the place of birth of Sri Sita as

the site where numerous yaagas and Yagjnas had taken place.

 

As the story goes, Nimi was the earliest king of Janaka’s lineage. Sage

VasishTa was his family preceptor (Kula guru). He has helped Nimi in the

performance of numerous Yagjnas. When one such had just got finished, Nimi

requested VasishTa to start a new one. VasishTa who was tired after a

strenuous exercise suggested that a period of rest was advisable before

starting the new one. Nimi is known to have replied –

 

Na cha mE souhrudam Brahman krutaantEna baleeyasaa /

Dharma KaaryE tvaraa kaaryaa chalam yasmaadhi jeevitam //

Meaning:

“Oh! My Guru! Yama, the Lord of death, is no friend of mine. When he comes

to take away my life, I cannot prevent him from doing so.He is so powerful.

Our life is absolutely uncertain. So, we cannot afford to postpone such

“Dharama kaaryas” like Yagjnas. Yama will not be partial to me. Please start

the next Yagjna without loss of time”

 

Further, it is said -

Dharma pathyoudana: jantu mrutO api sukham asnutE/

Sva: Kaaryam adhya kurvati poorvaanhE cha aparaahnikam//

Meaning:

“For the one who ascends to heavens, it is his PuNya karma that constitutes

his “Food packet” that will come in handy, on his way. Even if one dies, it

is this that can grant the bliss desired. So, whatever good we intend to do

tomorrow, it should be done today; whatever good we intend to do later on in

the day, should be done right here and now at the earliest part of the day

possible”

 

Also, it is said -

Sareeram Saaswtam manyE vidhyaabhyaasE dhanaarjanE/

Asaaswatam dhrma kaaryE ruNavaan asmi sankaTE//

Meaning:

“One should consider life as permanent in the matter of acquisition of

knowledge and accumulation of wealth. One should consider that life can

become extinct any moment, in performing Dharma kaaryas and should race to

do them like a debtor anxious to relieve himself of the burden of debt. So,

if you cannot help, I will have to seek the help of another Guru”

 

>From this, it is clear that the entire lineage consisting of Janaka’s

forefathers were constantly involved in performing Yaagas and yagjnas

consistently and consecutively for ages.

 

“Only such a Sita who is from such a holy lineage will be suitable for you”

Janaka seems to say by expressing “mama sutaa”

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(To Continue)

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3. DESIKAMRUTHAM I:–

SWAMI DESIKA’S SIMILES “UPAMA”

Part 20 (97 and 98)

(Anbil Ramaswamy)

--

97.” AvvO phalangaLukkaaga sEvaa visEshangaLai vidikkiraap pole

prapattiyaiyum vidikkiradu. ingan allada pOdu raja sEvaiyaip pOlE Bhagavad

sEvaiyaiyum vidhikka vENDaadu ozhiyum; prapattikkum sadaachaarya upadEsa-

poorvaka-mantra- grahNaadigaL anapEkshitangaL aagap prasangikkum”

Meaning:

“ Just as certain special forms of worship and service are prescribed for

certain special benefits, Prapatti too has been enjoined. If it were

otherwise,, no rules would have to be prescribed for the service of

Bhagavaan in the same way as there are none for the service of the king. It

would lead to the wrong view that, for Prapatti also, the initiation into

mantras with the instructions of good Acharyas is unnecessary. Therefore,

just as particular forms of worship and service to Bhagavaan are enjoined in

the Sastras with certain accessories, there is nothing inappropriate in the

Sastra prescribing the performance of Prapatti with certain accessories

(angas)”

 

98. “svaroopathil brahmaNatva aadigaL illai enru teLindaanEy aagilum karma

visEshangaL aDiyaaga BraahmaNatva aadi-visishTa- sareerathODE sambanddanaai

irukkaiyaalE ach sareera sambandamE aDiyaaga varugira sruth pipaasa

aadigaLukkup parihaaram paNNUgira kaNakkilE ach chareeram viDuma aLavum avvO

varNaasrama aadigaLukkum thun saktikkum anuroopam aaga anishTa- nivrutti-

ishTa praaptigaLaip patra SaastrangaL viditha DharmangaLai viDa voNNaadu”

Meaning:

“Like making endeavors to ward off hunger and thirst which arise from the

association with the body, one has to observe the VarNaasrama Dharmas which

also are associated with the body and should not under any circumstances be

given up. This is because these Dharmas though pertaining to the essential

nature of the soul, arise in the body in which a soul has taken its abode.

So long as the body exists, the VarNa Aasrama Dharmas- appropriate to such

sareeras have to be observed.”

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(To Continue)

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4. “MAHABHARATA –“YAKSHA PRASNAM”

Part 15: Prasnams 48 and 49

Sri M.K. Ramaswamy Iyengar Swami -

Retired Senior Officer of Govt. of India

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PRASNAM 48:

YAKSHA:

“KIMSVIT EKAM PADAM SWARGYAM?”

“WHICH IS THAT SINGLE STEP THAT LEADS ONE TO HEAVEN?”

YUDISHTIRA:

”SATYAM EKAM PADAM SWARGYAM”

“IT IS THE UNFAILING ADHERENCE TO TRUTH THAT LEADS ONE ASSUREDLY TO HEAVEN”

 

NOTES:

Rama went away to live in the forest for fourteen years as bidden by

Kaikeyi. Bharata, the son of Kaikeyi scorned the arrangements made by his

mother for being the king and proceeded to the forest to persuade Rama to

come back. Bharata advanced many arguments as to why Rama should return to

AyOdhya.

 

Rama countered everyone of them suitably. At that moment, a Sage called

Jaabaali entered the fray and advanced many materialistic arguments seeking

to chip away Rama’s resolution. Commencing with the lofty and esoteric

argument that everyone came into the world alone and died alone, he went on

to say that since no one had seen such a thing called Heaven, there could be

no such thing. At best, it culd only be a figment of the imagination.

Therefore, there was no certainty that virtue and good deeds took one

Heavenward.

 

Rama rebuked him sharply with these words:

“Rishayas chaiva dEvaas cha SathyamEva hi mEnirE /

Sathya vaadee hi lOkEsmin param gatchati chaakshayam //” (VR II.107.11)

Meaning:

Sages and Devas always upheld this that Sathya that is Truth is supreme and

he who adheres to truth in this world assuredly goes to Heaven and lives

there ever after.

and

“Vedaa: Sathya prathishTaana: Tasmaath Satya parO bhavEth” (Ibid II.107.14)

Meaning:

“Verily the Vedas themselves are rooted in Sathya. It is all the more

necessary that one shall remain an adherent to truth.

 

PRASNAM 49:

YAKSHA:

” KIMSVIT EKA PADAM SUKHAM?”

“WHAT BESTOWS HAPPINESS?”

YUDISHTIRA:

“SEELAM EKA PADAM SUKHAM”

“ BLEMISHLESS AND VIRTUOUS CONDUCT ALONE ENSURES HAPPINESS”

 

NOTES:

There is a famous verse and an interesting story in the Saanthi Parva of Sri

Mahaabhaarata explaining the value of “Seela” that is conduct and behavior

firmly rooted in virtue.

 

First, the Verse:

“Dharma: Sathyam tathaa vritham balam chaiva Tataahyaham /

Seela moolaa Mahaa praagjna sadaa naasthi atra samsaya: //”

(MB Saanti Parva Ch. 124.60)

Meaning:

“Oh! Wise one! Let there not be any doubt over this: Everything is founded

on virtuous conduct, be it righteousness, truthfulness, proper behavior or

valor (required to uphold righteousness or anything good) or even me

(Goddess of wealth - that is Lakshmi herself).

 

These words were spoken by Goddess Lakshmi herself to Prahlaada, the son of

the dreadful demon king, HiraNyakasipu to kill whom, Sri Mahaa VishNu took

the Avatar of Narasimha, the half-man, half lion incarnation.

 

What was the occasion for the Goddess to appear before Prahlaada?

 

It happened this way:

After HiraNyakasipu was killed, Prahlaada became in course of time the demon

king. So wise was he, so pious and virtuous was he, and so blemishless was

he in every respect, that he became glorious like Indra. The three worlds

including the domain of Indra came under his sway. Compared to the

effulgence radiated by Prahlaada, due to his virtuous life, Indra became a

pale shadow of his self.

 

Crestfallen and depressed, he approached Brihaspati, the Preceptor of Devas

for counsel. Brihaspati imparted to him all the knowledge on the basis of

which he could regain his overall composure. When Indra queried whether

there was anything more to be known, the Preceptor candidly told him that he

should approach Sukraachaarya, the preceptor of the Asuras. When approached,

Sukraachaarya readily conveyed to Indra all that he knew.

 

Indra still felt disturbed and Sukaraachaarya advised him that if he wanted

to know more, he should ask Prahlaada himself.

 

Indra disguised himself as a Brahmin and approached Prahlaada. Prahlaada

initially declined pleading lack of time because he had to rule the three

worlds in a proper manner. The holy Brahmin persisted and Prahlaada found

time to teach him many truths wholeheartedly. When the time came for the

Brahmin to take leave of Prahlaada, the latter offered magnanimously to

grant a boon to his student. “Oh! Holy one! What do you wish to receive”,

asked Prahlaada.

 

Indra who was waiting for some such development promptly asked for the

virtue residing in him. “Bhavata: Seelam Ichchaami” – “I would like to have

that quality of virtue which imbibes every conduct of yours with

righteousness”

 

It was now Prahlaada’s turn to feel downcast. He felt nettled. “Why has this

holy Brahmin asked this boon which will deprive me of everything vital? Who

would he be?” But, having given his word, he could not think of going back

on it. He duly surrendered his “Seelam” – his righteousness but felt very

depressed for having done it.

 

Soon after, Prahlaada saw a great column of pure light coming out of his

body and going towards Indra. He made bold to ask that column of light as to

who he was and why he was departing.

 

“Oh! King! You have made a gift of righteousness. I am Dharma. I reside

alongside blemishless conduct and behavior. Now, that you have gifted it

away, I cannot remain within you any longer.”

 

Thus, one by one, Truthfulness, Uprightness and Moral strength left

Prahlaada’s body. Finally, emerged Goddess Lakshmi herself She told

Prahlaada plainly and without emotion that she cannot any longer bless him

by her presence because Dharma, Truthfulness, uprightness and moral strength

have taken leave of him, having been gifted away. She cannot reside any

longer there, where those virtues were not present. She, however, noticed

that Prahlaada was looking up as if he had been destroyed and added gently

that that it was no holy Brahmin to whom he had made away his virtues but

that it was none other than the Chief among the Devas, namely Indra. She

then concluded with the verse quoted earlier.

 

The point of the story is not that Indra should have had greater sense of

self-worth and should not have asked for the gift of all that good conduct

stood for, in order that he could thrive and Prahlaada languish, but that

goodness alone breeds great deal of further goodness; Once, goodness is

lost, everything is, indeed, truly lost.

 

There is also another moral. If goodness is acquired, it does not remain

unexhausted for ever. Like the level of a reservoir depending upon the

constant and steady flow, goodness grows only when that virtue is practiced

constantly. A good person does not ever remain in a high rarified and

settled orbit like the planets, after acquiring the fruits of many good

deeds. He may get dislodged, if he should cease to be virtuous even on a

single occasion

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(To Continue)

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5. DESIKAMRUTAM II

SRIMAD RAHASYA TRAYA SAARAM

UPODGATHA ADHIKAARAM – PART 2

SRI SADAGOPA IYENGAR SWAMIN (OF COIMBATORE),

"SRIKAARYAM" OF THE BOARD OF ADVISORS OF “SRI RANGA SRI”

-

The Beginning-2

 

The beauty of Srimad Rahasyatrayasaram lies in its extremely user-friendly

structure. Even though the subject dealt with is highly complex, Swami

Desikan, in his anxiety to spread the message and save the maximum number of

souls, has successfully attempted to make the work as comprehensible as

possible by providing, wherever necessary, copious illustrations and concept

summaries in the form of verses, both in Sanskrit and Tamil, for easy grasp

of the matter on hand. The Tamil verses found in this work have been

collected under the heading “adhikAra Sangraham”.

 

After imbibing the magnum opus Srimad Rahasya traya saram under an eminent

Acharya through traditional kAlkshEpam, memorizing the adhikAra Sangraha

pasurams serves as an “aide de memoir”, helping one to retain the underlying

concepts and recall them at will.

 

We thus find a beautiful Tamil verse at the beginning of the Prelude

(UpOdgAta adhikAram) to the work-

 

“ALum adaikkalam endru emmai ambuyatthAL kaNavan

TALiNai sErndu emakkum avai tanda tagavudayAr

MooLum iruLgaL viLa muyandru Odiya moondrin uLLam

NALum ugakka ingE namakku Oru vidhi vAikkindradE”

 

A free translation of this verse would read as follows:-

 

The Acharyas of yore had the invincible conviction that

1) It is Sriman Narayana who is the refuge for all souls

2) The strategy or UpAya to reach Him easily is Prapatti

3) Once we surrender to Him, He not only protects us as His own, but affords

us infinite bliss on par with the permanent residents of Sri Vaikuntam like

Sri Adisesha, Sri Garuda, Sri Vishvaksena, etc.

4) The only way to dispel the depressing darkness of ignorance that envelops

the soul, is to imbibe the three esoteric secrets which enable us to

understand clearly who we really are, what our true nature is, the

magnificence of the Lord and our relationship with Him, our plan of action

for ridding ourselves of the shackles of Karma and what stands in the way of

our executing this plan.

 

When one finds a treasure trove, it is human nature to keep it to oneself

for one’s own private enjoyment and not to share it with others. However,

our Acharyas, guided by admirably altruistic motives, have parted with the

rare cache of Rahasya Trayam to all eligible disciples, in their infinite

mercy and anxiety to uplift as many as possible from this mundane morass.

When we consider our own weaknesses, lack of true devotion and conviction,

etc., we are filled with wonder that the Acharyas have considered us

qualified enough for obtaining Upadesa of these priceless secrets.

 

The versatile genius of Swami Desikan is such that each word of his is

pregnant with meaning. It is for us to ponder over each expression and to

discover the apparent and hidden gems in every one of them.

 

The words “ambuyatthAL kaNavan”(the Consort of Sri Mahalakshmi who resides

in the lotus) used in the aforesaid pasuram indicate that it is not merely

the Lord who is our refuge, but Piratti too. It is to the twin Godhead,

consisting of the Lord and TirumagaL, that we should surrender ourselves and

perform all kainkaryam (”DampatI daivatam na:”).

Swami Desikan’s usage of this term reminds us of Sri Nammazhwar’s own in a

similar context-

“agalakillEn irayaum endru alarmEl mangai urai mArba!”.

 

These are matters, which would be dealt with more elaborately in the

following chapters, but even at the beginning, Swami Desikan wants us to be

clear as to certain key concepts.

 

The words “MooLum iruLgaL” denote that our ignorance feeds on itself and

forms a suffocating cumulus, which cannot be dispelled easily.

 

“Odiya” indicates that just like Veda vakyas, these three esoteric mantras

too are to be imbibed from an Acharya, by repeating them after him. (Indeed,

the first two mantras owe their origin to the Upanishads, while the third is

no less holy, having been enunciated by the Lord Himself.) The implication

is that they are not objects for self-study.

 

“Moondrin uLLam”- it is not enough to stop with mere reciting of these

mantras: we should make it a point to comprehend their exalted purport from

a qualified Acharya. While the mantras are by themselves potent enough to

afford us all that we desire, their inner meaning is such as to assure

emancipation. Hence the qualification, “Muyandru Odiya moondrin uLLam”- we

should make all possible efforts to learn the rich purport of the Rahasya

Trayam.

 

“nALum ugakka”- these mantras should be on our tongues and minds at all

times, not merely at the time of japa or ArAdhanam. This is borne out by the

Lord’s dictum to the Bhashyakara-

 

“Dvayam arttha anusandAnEna saha sadA Evam vaktA yAvat sharIra pAtam atraiva

SrirangE sukhamAsva”

(“Thou shalt recite the Dvaya mantra and meditate on its purport always,

till thou shed thine mortal coils”).

 

We should hence train our faculties to be constantly in touch with these

mantras in some way or the other.

 

“namakku Oru vidhi vAykkindradE”- Considering the exalted nature of these

three secrets and our own total inadequacy, it is indeed a stroke of good

fortune that we are able to access these mantras. We should consider

ourselves thrice blessed to imbibe and meditate upon these priceless

heirlooms bequeathed to us by our Poorvacharyas, but for whom these

treasures would have surely escaped our eyes clouded by ignorance.

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( To Continue)

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