SrI UpakAra Sangraham - II (21)

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SrI UpakAra Sangraham - II (21)

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SAdhanAdhikAram

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Section - 8 (4)

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(The Favours being done by the Lord to the mumukShu

when he leaves the body)

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The unique favour, conferred by the Lord on the

prapanna who resorted to the total surrender at His

feet observing all the angAs of prapatti, was

described by SwAmi Desikan in the previous

sub-section. The prapnna lives as stated by SrI

PEyAzhvAr:

“vAzhum vakai aRinthEn .. .. .. .. .. .. engkaL

perumAn- adi cErap peRRu.” (MoonRAm ThiruvanthAthi -

59)

(Attaining our Lord’s feet, I have learnt the way of

survival.)

Because, The Lord Himself will show the VaikuNta:

“avanE kalangkAp perunakaram kAttuvAn kaNdeer.”

(MoonRAm ThiruvanthAthi - 51)

(The Lord Himself will show and grant the Big City

where there is no trace of misery.)

In this action of the Lord, more than the prapanna, it

is the Lord Who derives the immense happiness, says

SwAmi Desikan in this sub-section:

(4) “tatastam mriyamANam tu

kAShTha-pAShANa-sannibham” ennumpadi ivan

kidakkumaLavilum, ‘aham smarAmi madbhaktam nayAmi

paramAm gatim’ enRum, “tAn enakkAi ninainthu aruL

ceyyum appan” enRum collukiRapadiyE ivanaik

kadAkshittharuLi, jugupsai paNNAthE ivan pakkal shruti

conna ratiyudaiyanAmathuvm;

Here also, SwAmi Desikan quotes the VarAha Carama

Sloka as he did earlier to describe the assurance

given by the Lord that he will take care of the

prapanna who lies motionless at the time of his

leaving his body. It was also explained that the

stipulation of the need for remembrance at the last

moments of the self leaving his body is carried out by

the compassionate Lord Himself. The slOka is:

“tatastam mriyamANam tu kAshTha-pAshANa-shannibham /

aham smarAmi madbhaktam nayAmi paramAm gatim //”

(VarAha Carama SlOka)

(When my devotee lies like a log of wood or a piece of

stone in his dying moments, I think of him and lead

him to attain the highest state.)

In addition, SwAmi Desikan quotes from a pAsuram of

SrI Thirumangai AzhvAr:

“tAn enakkAi ninainthu aruL ceyyum appan.” -- The

Lord, my Father, Who graces me by Himself thinking for

my sake.

Let us study the entire verse:

“thAi ninaintha kanREyokka ennaiyum

thannaiyE ninaikkac ceythu thAnenak

kAi ninaintharuL ceyyum appanai

anRu ivvaiyakn uNdumizhnthitta

vAyanai makarak kuzhaik kAthanai

mainthanai mathiL kOvalidaikazhi

Ayanai amararkkariyERRai en

anbanaiyanRi AthariyEnE.”

(Periya Thirumozhi, 7-3-2)

(I will not worship anyone else other than my Lord,

Who is shining like a brave lion and a bullock among

the nitya-sooris, Who is adorning the fish-shaped

large ear-rings and stands in the middle passage of

the temple in ThirukOvaloor, Who has the beautiful

lips through which He swallowed all the worlds and

brought them out once upon a time, and Who does all

good to me thinking for my own sake and made me to

think of Himself, like a calf which remains ever

thinking of its mother cow.)

The AzhvAr says this after he described in detail

about how he attained the greatness of having the Lord

within his mind in the previous decem:

“oonErAkkai thannai uzhanthOmbi vaitthamaiyAl en

cinthai thannAl nAnE eithap peRREn.” (Priya

Thirumozhi, 7-2-9)

(Oh Lord! As I maintained this body of flesh with

great difficulty, I got You now by meditation through

my mind.)

SwAmi Desikan reveals the favour did by the Lord Who

is such as described above:

“ivanaik kadAkshittharuLi, jugupsai paNNAthE ivan

pakkal shruti conna ratiyudaiyanAmathuvm” -- (The

Lord, having graced this prapanna by His sweet looks

and without any revulsion against him, derives delight

being with him as stated in the scripture.)

“ivanaik kadAkshittharuLi” -- The Lord showers His

grace on the jIva, the prapanna, who has surrendered

his everything at His feet when he adopted parapatti

with all its accessories and remained without anything

as his own except the Lord. Such a prapanna gets the

gracious look from the Lord. This look of the Lord

removes in a fraction of a second all the bonds that

had held the jIva bound to the material world. The

bonds included virtuous acts by which he had good

benefits; just like fetters made of gold. There were

bonds of sinful acts by which he had suffered, like a

prisoner in a jail bound by iron fetters. All these

are broken just by the gracious look of the Lord.

At that moment, the jiva is lying like a stone or a

log of wood, motionless. The Lord does not mind taking

in His hands the subtle body of the jIva along with

Him. He does not show any revulsion against the jIva,

states Swami Desikan: “jugupsai paNNAthE.”

Here, we find a beautiful description of the Lord’s

action in SwAmi Desikan’s SrImad RahasyatrayasAra:

“ippadi indriya-prANa-bhootasookShma-samyukta-nAna

jeevanai nisarga-sauhArda-mudaiya hArda-nAna than

pakkalilE iLaippARRi, ippadi

sthoola-shareera-tthininRum

vidvad-avidvat-sAdhAraNa-mAna utkrAntikramathai

nadatthi.” (NiryANAadhikArah)

(The Lord Who is by nature a friend and well-wisher,

comforts the jIva who is mingled with the senses, the

prANa (vital breath) and the subtle elements by

keeping him by His side; after giving the jIva rest

and relaxation, the Lord conducts him out of the body

through the passage, that is common to both the

realized and non-realized jIvas.)

While doing this favour to the prapanna, the Lord

does not have any revulsion towards the jIva,

(jugupsai paNNAthE). On the other hand, SwAmi Desikan

says: “ivan pakkal shruti conna ratiyudaiyanAmathuvm”

--- The Lord delights in the company of the jIva, as

stated in the shruti (scripture).

SwAmi Desikan has in his mind a passage in the

BrhadAraNyaka UpaniShad:

“tadyathA priyayA striyA sampariShvaktO na bAhyam

kimcana vEda nAntaram EvamEvAyam puruShah

prAj~nEnAtmanA sampariShvaktO na bAhyam kimcana vEda

nAntaram / tadvA asyaitad-AptakAmam-AtmakAmam-akAmam

roopam shOkAntaram //” (Br. upaniShad, 4-3-21)

(Now, as a man, tightly embraced by his beloved wife,

does not know anything that is outside, nor does he

know anything within him, similarly this jIvAtma,

being embraced by the Lord, does not know anything

that is outside or anything within himself. That is

indeed his real state in which all his desires have

been fulfilled and in which the self is the object of

enjoyment and which is free from desire and which is

devoid of sorrow.)

In this comparison, the Lord and the jIva are

interchanged in the place of the husband and his wife.

It is the Lord Who embraces the mukta-jIva and derives

pleasure by the act.

 

(To continue)

dAsan

Anbil S.SrInivAsan

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Books consulted:

Chillarai Rahasyas - Volume - III - Published by

Poundareekapuram SrImad Andavan Ashramam, SrIrangam.

SrImad Rahasya-traya-sAram, Edited with notes by SrI

Vangeepuram SrIrAmadEsikAchArya SwAmi.

SrImad Rahasya-traya-sAra, English Translation by M.S.

Rajagopala Ayyangar

(Formerly of the Madras Educational Service)

Principal Upanishads (Volume - III) by Dr. N.S.Anantha

Rangacharya, Bangalore.

BrhadAraNyakOpaniShat with RangarAmAnuja’s Commentary:

 

Translator: Prof. A. SrInivAsa RAghavan-

Published by Academy of Sanskrit Research, Melkote.

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