Sri Vilakkoli Perumal, Thoopul/ThirutthaNkA dhivya dEsam: NithyAradhana Kaimkaryam : Part 54 , SlOkam 50

[Guest guest]

SrI:

 

Dear BhakthAs:

 

Today , adiyEn will cover the Fiftieth slOkam

of Sri SaraNAgathi DhIpikai , where Swamy Desikan

uses his exquite skills in Logic (Tarka sAsthram)

to take up his case for the krupA of the Lord

as an adhikAri , who has performed prapatthi:

 

yadhvaa madharTa parichinthanayA tavAlam

samj~nAm Prapanna ithi saahasikO Bhibharmi

yEvam sTithE Thavad apavAdha-nivrutthayE mAm

paathri-kurushva Bhagavan Bhavatha: KrupAyA:

 

SrI SaraNAgathi DhIpikai: SlOkam 50

 

Meaning:

********

Oh ViLakkoLi EmpermAnE! Let me present one more

fact! Please listen . Please do not engage in

research as to whether adiyEn performed prapatthi

in the proper way prescribed by Your sAsthrAs or not

and whether adiyEn deserves to recieve Your MahA Krupai .

With enormous pride and bravado ,adiyEn has

taken on the name of one who has performed prapatthi

(Prapannan) . If You take this into account , You

have the duty to protect adiyEn. If You elect to

ignore adiyEn , You would have gone against Your own

well known declaration that You will come to the rescue

of any one , who even pretends to have done prapatthi

unto You.The whole world will then recognize You as

the One , who has gone against His own word and berate

You and blame You as as untrustworthy . Please think about

this aspect of Your reputation being ruined atleast and hence

rush to adiyEn's rescue in self-defense.

 

Additional Comments

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

The Taarkic skills ( Logic skills) of Swamy Desikan

are abundantly evident here besides his poetic skils.

He is after all " Kavi-Taarkika Simham " ( LION among

Poets and Logicians).

 

He addresses the Lord as " Bhagavan " here . This deliberate

choice of addressing the Lord as " Bhagavan " is the first salvo .

Bhagavaan means the Supreme Being , who is endowed with the six

attributes of Knowledge, Power , Strength , Lordship, Virility

and Splendour " . Upanishads recognize that " BhagavAn as

NaarAyaNan ( ChAndhOgyam ), VishNu in VishNu PurANam ,

Hari in Harivamsam , RaamA in RaamAyaNam ,VaasudEvA in

the Bhagavad-GitA , KrishNA in BhAgavatham and NrusimhA

in Nrusimha-Taapaneeya Upanishad " . The deck is now loaded

with the specific choice of addressing the Lord

as " Bhagavan " . Our Lord can not deny His six attributes of

Jn~Aa-Bala-Veerya-Sakthi-Isvarya and Tejas. If he does so ,

He will no longer be fit to be called BhagavAn.

 

Now , Swamy Desikan fires the next salvo and states

right upfront that Lord DhIpa-PrakAsan should not engage

in research about his qualifications as a Prapannan

( Tava madh-arTa parichinthanayA alam ).He provides

the logic behind such request to cease and desist in

researching about his fitness as a Prapannan :

 

(1) adiyEn has boldly taken on the title of Prapannan

(viz).,One who has performed prapatthi at Your feet

( Saahasika: Prapanna ithi samjn~Am Bhibharmi).

That title may be well earned or just a symbol (Samj~nA).

You have however stated publicly that You will come

to the rescue of anyone, who even pretends that he

has done prapatthi.

 

(2) when that is so (yEvam sTithE ), You must make me

the target of Your immense KrupA ; otherwise , You will

have the apavAdham ( pazhicchol or blame) that You have gone

against Your own word. The efficacy of Prapatthi as

a means to MokshA will be under question. You are hailed as

Sarva-rakshakan ( One who is ready to redeem all jeevans

from SamsAram ) ; You are saluted as SaraNAgatha Vathsalan ,

who has innate loving disposition to those , who seek

Your refuge. You are revered as Sahaja-suhruth or

friend of all by nature ; You take great pride in

being recognized as Sarva-SakthimAn (Omnipotent )and

Sathya Sankalpan ( One whose promise to the PrapannAs

never go false).

 

If You abandon adiyEn after Prapatthi , because it is

imperfect or true , Your statements as GitAchAryan

to Arjuna and the assurances given by You on the Ocean side

will turn false and you can not afford to acquire

this blasphemy . The relevant assurances of the Lord

are:

 

(1) Sarva DharmAn Parithyajya mAmEkam SaraNam vraja

aham thvA sarva-pApEbhyO mOkshayishyAmi maa sucha:

 

-- Charama SlOkam of Bhagavad-GitA , XIII.66

 

(2) sakrudEva prapannAya tavAsmeeti ca yAchatE

abhayam sarvabhutEbhyyao dadAmyEtat vratam Mama

 

-- Lord RamachandrA's words : Yuddha KaaNDam VI.18.31

 

The Rahasya Thrya Saaram ( Charama SlOkAdhikAram)

and the ChillaRai rahasyam ( Abhaya PradhAna

Saaram ) , Mumukshuppadi explain in great detail

the meanings of the above slOkams dealing with

the central message given by the Lord that He is

the Unfailing SaraNAgatha Rakshakan.

 

Swamy Desikan pleads with the Lord not to acquire

any damage to His reputation as Prapanna Jana

vathsalan .It is indeed very tough for the Lord

now to refute the line of logic of Swamy Desikan.

 

This 50th slOkma of SrI SaraNAgathi DhIpikai

is thus an extension of the thought of the 49th

slOkam , where Swamy Desikan mentoned to the Lord that

he performed AchArya Nishtai and could not therefore

perform Sva-nishtai or Ukthi-nishtai.The reasoning there

was that he could only do one kind of Prapatthi

and the other choices became therefore superfluous .

 

In this slOkam , Swamy Desikan appeals to the Lord

not to examine whether his prapatthi was perfect or not.

He requests the Lord not to abandon him , since he has done

Prapatthi (perfect or imperfect) and any abandonment of him

by the Lord would only lead to damage to the Lord's

reputation as a never-failing protector of SaraNAgathaas.

Lord is cornered now with the power of the logic of

Swamy Desikan . In the next slOkam , Swamy Desikan

continues with this line of appeal and asks the Lord

to examine further the pros and cons of abandoning him

as a Prapannan and the consequences of such an act .

Swamy Desikan hints that there is too much at stake

if the Lord decides to abandon him.

 

NamO NamO SrI VedAntha DesikAya ,

SrImath Azhagiya Singar ThiruvadigaLE SaraNam,

RaamAnuja Daasan , Oppiliappan Koil VaradAchAri SadagOpan