VirOdha ParihAram : ThiruvEndhipuram /OushadhAdhri Lord HayagrIvan's MahA Mantapa Kaimkaryam

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Oppiliappan List Archive Oct 2002Sri:

 

Dear Swamy Desika BhakthAs :

 

Out of His infinite compassion for us to get a clear understanding of

the Tatthva-Hitha - PurushArTams and the clear comprehension of

the true meanings of the Three Rahasyams , Swamy Desikan blessed us

with Srimath Rahasya Thraya Saaram (SRTS) . After completing that

MahOpakAram , Swamy Desikan was worried about any doubts

that the sishyAs might have even after KaalakshEpams on SRTS .

As a concerned AchAryan seeking our spiritual well being , Swamy Desikan

blessed us with yet another Sri Sookthi to banish the lingering doubts

arising from our Poor Comprehension of the RahasyArTams that he so

extensively covered in SRTS . The questions on doubts that he poses

and the answers that he gives are marvellous examples of a Master Teacher .

As a Master Pedagogist , He anticipated the doubts in the student's mind

and answered them by removing the percieved inconsistencies .

 

A brief introduction to VirOdha ParihAram that adiyEn posted in 2002

has been updated to give a flavor of the thrust of VirOdha ParihAram .

AdiyEn will complete these postings on a future occasion .

 

Meanwhile , let us offer our reverential support for the project

to construct MahA Mantapam for Swamy Desika Uthsavams on

the Oushadha Giri at ThiruvEndhipuram just opposite Lord

HayagrIvan's sannidhi .

 

Please contact me for details on sending your Tax deductible

samarpaNams in USA for this Kaimkaryam . Please contact me and refer to :

(http://www.srikainkarya.org ) for details on the progress of this Kaimkaryam .

 

Thank you ,

V.Sadagopan

 

 

--

 

Re: VirOdha ParihAram of Swamy Desikan

SrI:

 

Dear SrImAn Sudarshan:

 

Thanks for your note relating to VirOdha ParihAram

by Swamy Desikan (1268-1369 C.E).

 

It is a rahasya grantham , which houses 108 doubts and

objections relating to the topics covered by Swamy Desikan's

SrIMad Rahasya Thraya Saaram (SRTS). At a very ripe

old age , Swamy Desikan took the trouble to write

this brilliant SrI Sookthi to banish from our minds

the doubts that might have arisen from our poor

comprehension of the topics covered in SRTS .

 

Swamy Desikan's precocious son and AchAryA in

his own right wrote a Sanskrit commentary about

VirOdha ParihAram by his illustrious father and

AchAryan . BTW , KumAra VaradAchAran (1316-1401 C.E)

has commented on many SrI sookthis of his father

(avidhyA KaNDana , AasrayAnupatthi , Tatthva Traya

chuLakArtha Sangraham , VirOdaparihAra ).

 

Swamy Desikan answers 80 doubts that might arise

from improper understanding of Moola Manthram ,

10 doubts that might plague one about Dhvayam and

10 more doubts associated with the Charama SlOkam

and 8 more doubts linked to NigamanaadhikAram.

 

The first Question/doubt for which Swamy Desikan gives the answer is:

Question: How does EmperumAn , who watches the troubles of the Jeevan as a

Sarvaj~nan can be called Sarvarakshakan if He does not protect them all?(Answer)

: EmperumAn's protection is of two kinds : (1) without expecting anything from

the Jeevan , our Lord protects always its Svaroopam (inherent nature of the

Jeevan) from undergoing any changes . The Svaroopam of the Jeevan is to

betotally subservient to the Lord , the Master and have JN~Anam and aanandham .

He protects this Svaroopam .Without that protection , the greatest phalan of

Moksham is impossible. (2) Removal of the sufferings of the chEthanams in

SamsArams as bhaddha Jeevans is another kind of protection . The ChEtanams

experience many sufferings as a result of the accumulation of paapa karmAs .

When our Lord removes the karmAs and frees them from their sufferigns , that is

the second kind of protection . He engages inthis kind of protection , when the

bound jeevan ( Bhaddha Jeevan) folows one o the two UpAyams ( Bhakthi Yogam

orthe Prapatthi Yogam ) . He anticipates this UpAya anushtAnam to initiate His

protection . Therefore , our Lord has the duties to protect all chEtanams at all

times . Thus , through two ways , He protects all and therefore it is correct

tocall Him Sarva Rakshakan .

 

The seventh Question is: How can you call animals and plants

as the Daasans of EmperumAn? How do you explain that?(Answer): The aathma inside

plants or animals do not have the level of Jn~Anam to recognize themselves as

Daasan forsome one else let alone to BhagavAn . ChEtanams do have that Jn~Anam .

The plants and animals are like the AathmAin a state of deep sleep . Their

ability to comprehend and articulate that relationship as Daasan to some one

canonly arise , when their KarmAs propel them to birth with human bodies .

Having that potential in mind , the plants and animals are recognized a Daasara

of the Lord. That inplicit Jn~Anam in them is in a state of dormancy awaiting

to beawakened , where as such Jn~Anam is explicit in the ChEtanams ; latter can

recognize , who is Daasan to who and develop Seshathva JN~Anam . Plants and

animals can not develop that Jn~Anam in their embodied state The 37th question

for which Swamy Desikan gives His

answer is: " Is there specific time limits to Bhagavath

Kaimkaryams or can they be performed at any time we choose ?Answer: Pancha Kaala

Prakriya ordained to be done by the SaashtrAs have to be performed at the times

assigned bythe SaashtrAs . These five steps of anushtAnam are : Abhigamanam (2)

UpAdhnam (3) Ijyai (4) SvAdhyAyam and (5) Yogam.There are specific times

assigned for each of them during a day . These assigned timings make them Mukya

Kaalam fortheir performance . If there are unavoidable difficulties in

performing them at the assigned time , then next Mukya GhouNaKaalam should be

chosen to perform the interrupted kaimkaryam . For instance , if prakriyA to be

done during the dayis interrupted , then it must be done at the next gouNa

kaalam ( First Jaamam of the night ) . Day is mukya kaalam here and the first

Jaamam of the night is the gouNa kaalam . If one can not complete the Prakriya

during the Mukya or GouNa kaalam , thenproper Praayascchittham for the delayed

performance should be done. In addition to that , efforts to think of the Lord

,recite His names should be practised . When one acts in thsi manner , he will

have no blemishes in anushtAnam andKaimkaryam .

 

The 38th doubt is about:If the AchAryan makes a mistake ,

what should the Sishyan do? (Answer): If AchAryan develops DEvathAnthara

sambhandham , the sishyan can disassociate with his AchAryan . He must be ina

state of ParamaikAnthi ( no ParadEvathA sambhandham or seeking any thing from

the Lord ) to take such a step .Until the AchAryan corrects himself and

transforms , Sishyan should not prostrate before the AchAryan . Sishya has now

to do the duties of correcting the AchAryan . These normally are the duties of

an AchAryan ( correcting a sishyan).The sishyan obeying the SaashtrAs should

discretely correct his AchAryan .The sishyan can do Prapatthi to the Lord to

correct his AchAryan . In every way , the sishyan has to correct the errant

AchAryan. This is also a kaimkaryamto the AchAryan. When sishyan engages in such

acts , EmperumAn's grace will set in and restore the AchArya-Sishyarelationship

to the erstwhile state.

 

The 47th doubt raised and answered is: Is it the AathmA or

SarIram that experiences pleasures and pains ?

 

The 67th Doubt removed with the brilliant answer is:

What is the parama PurushArtham for a liberated

soul in SrIvaikuntam? Is it Bhagavath anubhavam

or Bhagavath Kaimkaryam?

 

The 68th doubt is: Is Parama Padha prApthi and

VishNulOka PrApthi one and the same ?(Answer ) : They are different .

Acquisition of visEsha PuNyam lands the jeevan in VishNu lOkam , which is

slightly lower thanSri Vaikuntam . They my stay there for a very long time .

Once those puNyams are exhausted , the Jeevan returns to SamsAram.Those , who

performed Prapatthi or BHakthi yogam reach Sri Vaikuntam and do not return from

there to SamsAra MaNDalam .

 

The 76th doubt : Moksham is described both as anishta nivrutthi and Ishta

prApthi ? How can this be reconciled ? ( Anishta Nivrutthi is the removal of

what one one does not want ; Ishta prApthi is the gaining of what one seeks as

desirable or auspicous. How can one describe Moksham as Anishta Nivrutthi as

well as Ishta PrApthi at the same time ? How can AbhAvam be BHAvAntharam ?(

Answer ) : Moksham can be described both as Anishta Nivrutthi and Ishta PrApthi

.. There is no VirOdham if we consider removal ofthe anger of the Lord (nigraham

due to our trespasses ) by UpAya anushtAnam as Moksham associated with anishta

nivrutthi; Moksham can also be described at the same tine as Ishta PrApthi ,

when the shrinkage of Jn~Anam is reversed and enjoyment ofParipoorNa

BrahmAnubhavam is realized . It is for revealing the svaroopam of the Phalan of

Moksham , these two ways ofdescribing Moksham is rationalized .In his 102nd

question Swamy Desikan asks and answers why each of the three rahasyams

essential ?All the three rahasyams are important and indispensable for chEtanam

.. AshtAksharam and the necessity to understand the meanings of AshtAksharam (

the Jeevan is Seshan for the dhivya dampathis , the Jeevan has no svatantram ,

the Jeevan is under the influenceand control of the Lord at all times ) makes

AshtAksharam take a higher position than Dhvayam and Charama slOkam . 103rd

Question : If AshtAksharam is that imprtant and takes precedence , why do we

need dhvayam ? (Answer ): Yes, It is true. One can do prapatthi (aathma

samarpaNam ) with AshtAksharam . It is not however possible to reflect onthe

details of the amsams/aspects of Prapatthi thru AshtAksharam . Those aspects

are: PirAtti's intercession on our behalf( Purushakaaram), Lord being with

PirAtti always as SiddhOpAyan et al . Dhvayam reveals in a clear manner these

aspects ofPrapatthi . When on ereflects (anusandhAnam) on these aspects housed

in dhvayam and performs Prapatthi , it makesthe UpAya anushtAnam convenient .

Therefore Dhvayam has a key role in Prapatthi and is essential .104th Question :

If AshtAksharam and Dhvayam are that essential to gain the perfect state for

Performing Prapathti , what is the need for Charama SlOkam as a rahasyam ? Is it

not superflous ?(Answer) Not so. Charama slOkam is essential to reflect upon

prior to performing Prapatthi. Why So? ChEtanan recognizes that he does not have

the qualifications to perform the difficult Bhakthi yOgam and begs the Lord to

take on the duty of protecting him .The fitness to become such an adhikAri is

revealed by Charama slOkam . The way in which the small upAyam of Prapatthi

stnadingin the place of the mighty upAyam of Bhakthi yOgam , the

non-dependence of Prapatthi on any other factor , the inability ofPrapatthi to

co-exist with other upAyams for Moksham , the soulabhyam of the Lord , the power

of the Lord's sankalpam to destroy all types of karmAs , hte state of freedom

from concerns after aathma samarpaNam -- all of these can be reflected upon from

Charama slOkam . Therefore , Charama slOkam instructing on eto perform prapatthi

has its own important role to play before the actual performance of Prapatthi .

The final doubt (108th) addressed is: How can one

clear one's doubts further about the three rahasyams?Answer : even after

studying thoroughly SRTS & VirOdha ParihAram , if there are stilllingerign

doubts , one should approach the capable Masters , who have learnt many

SaashtrAs , developed sound knowledge about Sri BhAshyam and who are capable of

teaching what they know to the others . These great oneswill help develop

clarity on essential aspects of the three rahasyams based on the learning

capabilities of the student . Just a sampling to demo the scope of the doubts

, which Swamy Desikan anticipates that a student of Rahasya Thrayams might have

..

 

Hopefully , adiyEn would have the bhAgyam in future about each of these doubts

and Swamy Desikan's authoritative responses to banish them.NamO SrI HayagrIvAya!

NamO SrI Veda PurushAya !

 

Swamy Desikan ThiruvadigaLE SaraNam ,

Oppilaippan Koil VaradAchAri SadagOpan