Sri Vilakkoli Perumal, Thoopul/ThirutthaNkA dhivya Desam: Nithya AarAdhana kaimkaryam for VilakkoLi PerumAL and Swamy Desikan : Part XVII: Fourteenth SlOkam

[Guest guest]

SrI:

 

Dear BhakthAs:

 

Today , adiyEn will cover the Fourteenth slOkam

of Sri SaraNAgathi DhIpikai , where Swamy Desikan

touches on the Parama DaayALuthvam (most merciful

nature )of SrIman NaarAyaNan and His patient waiting

for a small vyAjam ( prapatthi anushtAnam that is

done in a small time frame )to rush to the rescue of

the Prapannan for granting the boon of the greatest of

fruits(Moksham):

 

karmasvanAdhi vishamEshu samO DayALu:

svEnaiva kluptham apadesam avEkshamANa:

svaprApathayE tanu-bhruthAm thvarasE Mukundha

svAbhAvikam Tava suhrutthvam idham gruNanthi

 

--SrI SaraNAgathi DhIpikai: SlOkam 14

 

(Meaning): Oh ViLakkoLi PerumALE! Oh MOksha-DhAyaka

MukundhA ! The JeevAthmA acquires a sarIram (body)

because of its previous karmAs. Its karma vinais

are timeless and anAdhi. Those poorva karmAs yield

the jeevan many kinds of fruits.

 

Oh Lord! You have no natural likes or dislikes

about anyone. You are equanimous in Your

conduct towards all of the chEthanams. Even then,

You can only grant the fruits to each jeevAthmA

according to their karmAs. Your dayA guNam is

matchless. Inspite of that abundant compassion ,

You will be accused of partiality if You grant

mOksham to a ChEthanam that has not used the means

(upAyam ) to seek Your grace. If You do that for one

jeevan , then You have to grant the mOksham to all jeevans

independent of whether they have performed any

UpAya anushtAnam or not . Theredore , You await the performance

of the easiest to practise upAyam of Prapatthi.Even that

performance of Prapatthi by the Jeevan is caused by You.

You facilitate the performance of that UpAyam and

immediately after rush to the side of the ChEthanam

to grant him the parama gathi of Moksham. This generous

and compassionate act of Yours has been described by sages

as a proof of Your innate deep affection and friendship

towards the Jeevans.

 

Additional Comments :

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

adiyEn will follow the treatment of Vaikunta Vaasi

Sri U.Ve. MadhurAnthakam E. VeerarAghavAcchAr Swamy

in assembling the arguments for the need to perform

Prapatthi for sva-rakshaNam.His grantham is known as

SampradhAya SudhA.

 

PerumAL's Vaathsalyam (affection )for the erring jeevans

is limitless .Therefore at the very moment of observance of

the difficult to execute Bhakthi yOgam Or easy-to-observe

Prapathti Yogam (KshaNa Karthavyam :performed in a trice) ,

Our Supreme Lord Mukundhan forgives the previous trespasses

against His SaasthrAs. The earlier anger of the Lord subsides

and disappears altogether. If the prapannan unconsciously

does transgress, our Lord does not have the inclination

to punish the prapannan for those trespasses. If the prapannan

committs consciously apachArams ( transgrssions ), then

our Lord gives a light punishment or is satisfied when

the contrite prapannan performs prAyascchitthams ( atonement

rites).This disposition of the Lord is standing proof of

His MahA GuNam , Vaathsalyam towards the Jeevans.

 

Swamy Desikan refers to this innate Vaathsalyam of

the Lord as : " idham Tava svabhAvikam suhrutthvam

gruNanthi " . The learned ones say that display of

Vaathsalyam to the Jeevans on the part of the Lord

is innate (svAbhAvikam ) .He is equipoised in His

adjudication of the effects of karmAs of the Jeeva

Kotis ( Tanu-bhruthAm anAdhi vishamEshu karmasu Sama:).

 

He is however a Parama DayALu. His KaaruNyam is

also matchless like His Vaathsalyam.He can not

bear the suffering of the erring jeevans. He looks

therefore for a miniscule excuse to come to the

jeevan's rescue ,while making sure that his impartiality

is strictly maintained in the matter of responding to

the poorva-karmAs of the jeevans appropriately . Once

the jeevan performs that prapatthi induced by Himself

(svEna yEva kluptham apadEsam ) , our Lord rushes to

the side of suffering jeevan in unparalleled haste

to grant the jeevan Moksham ( svEna yEva kluptham

apadesam avakshEmaNa: sva-prApthayE thvarasE).

 

In his commnetary on Brahma Soothram (3.3.56),

" naanA SabdhAdhi bhEdhAth " , Srutha PrakAsikAcchAr

instructs us about the view of AchArya RaamAnujA:

" aadhi sabdhEna nyAsO vivakshitha: " . Bhakthi ,

prapatthi yOgams are means for mOksham as implied

by the invocation of Aadhi sabdham .

 

AchArya RaamAnujA performed prapatthi Himself

on a Panguni Uttharam day at SrIrangam for Moksham;

Maharishis undertook Bhakthi yOgam to the same effect.

Swamy Desikan instructed us that it is the sampradhAyam.

Swamy Desikan created many SrI Sookthis (NikshEpa Rakshai,

SaadhyOpAya sOdhanAdhikAram and charama SlOka adhikArams

of SrImath Rahasya Thraya Saaram ) to establish Prapatthi

as one of the easy-to-practise and unfailing UpAyam

to secure Moksham .

 

In SaraNAgathy Gadhyam , AchArya RaamAnujA performed

SaraNAgathy this way: " ananya saraNa: Thvath

PaadhAravindha yugaLam SaraNamaham prapadhyE " .In SrIranga

Gadhyam , AchArya RaamAnujA performed clear SaraNAgathy:

" SriMan NaarAyaNa ! Tava CharaNAravindha yugaLam SaraNam

aham prapadhyE " . In SrI Vaikunta Gadhyam , AchArya

RaamAnujA performed upadEsam to His disciples to perform

SaraNAgathi( Prapatthi) to the Lord: " Tath prApthayE

cha Tath PaadhAmbhOja dhvaya praptthE: anyath na mE

kalpakOti sahasrENOpi saadhanam asthIthi manvAna:....

SrImatha: CharaNAravindha yugaLamananyAthma sajjEvanEna

tathgadha sarvabhAvEna SARANAM ANUVRAJETH " . EmperumAnAr's

upadesam is that every one has to perform Prapatthi as

MokshOpaayam (UpAyam fr Moksham) for sva-rakshaNam

(one's own protection).Swamy Desikan summed it all up

this way: " yEthayO: svAnushtAnOkthi mukhEna Sishya

sikshaNam krutham; tasmimsthu upadesa mukhEnaEthi

visEsha: " . Among the two instnaces , through His own

SaraNAgathi utterances at SrIrangam on a Panguni Uttharam

day and upadEsam to his disciples , latter is to be

specially noted.This is Swamy Desika SampradhAyam

and PoorvAchArya SampradhAyam . AchArya RaamAnujA

has clearly stated , " SaraNam anuvrajEth " , " aathmAnam

Bhagavathi nivEdhayEth " in SrI Vaikunta Gadhyam. In his

Nithya grantham , AchArya RaamAnujA has pointd out

unambigously : " TamEva SaraNam upagacchEth

akhilahEyathyAdhinA " ; hence , we can not escape by

thinking that EmperumAnAr has already performed

saraNAgathy for us and therefore we do not need to observe

Prapatthi. This is the apadesam ( small excuse, vyAjam)

that Swamy Desikan refers to in this slOkam: " DayALu:

svEna yEva kluptham avEkshamANa: Sva-prApthayE

thvarasE " .This is the upadEsam of Sawmy Desikan

in the 14th slOkam of SaranAgathi DhIpikai.

 

In the Charama SlOkAdhikAram , Swamy Desikan elaborates

brilliantly these tathtvams relating to Prapathti

as instructed by GeethAchAryan.

 

Sri Maragathavalli SamEtha Sri DhIpa PrakAsa ParabhramaNE Nama:

Swamy Desikan ThiruvadigaLE SaraNam,

Oppiliappan Koil VaradAchAri SaThakOpan(Sadagopan)

 

P.S: adiYen continues to appeal to you all

to support the NithyArAdhana Kaimkaryam at ThUppul,

the avathAra Sthalam of our beloved AchAryan ,

Swamy VedAntha Desikan. Please contact me about

status of the Kaimkaryam and details on how you

can support this once-in-a-life time Kaimakryam

to our ThUppul Desikan , the incarnation of the Bell

of ThirVEnkatamudayAn.