Thiruvaheendhrapuram RathnAngi Kaimkaryam series: Post 111(Desika Prabhandham III--- Paasurams 26 to 39)

[Guest guest]

SrI:

 

(26)Three Kinds of Jeevans

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This Paasuram is from Tatthva Thraya chuLakam : JeevAdhikAram.

 

Those who are bound to samsAram with the noose of Karmaas

are the Bhaddha Jeevans (bound ones) . Those jeevans who performed

the anushtAnam of Bhakthi or Prapatthi yOgam and attained MOksham

as a result are the Muktha Jeevans (liberated ones). Those who do not have

any links to karmAs ever and who stand as the Lord in many ways

and enjoy Him are the nithyAs( eternally libreated ones).These are

the three kinds of Jeevans as revealed to us by our AchAryAs ,

who are fully conversant with the doctrines of VedAs

and the SaasthrAs.

 

(27) The UpakAram of the Lord

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This Paasuram is from Tatthva Thraya ChuLakam: IsvarAdhikAram

 

All the VedAs eulogize the sacred feet of the Lord , who is SarvEsvaran.

He is Superior to all Gods.He is the Jagath KaaraNan. Yet , no blemishes

associated with kaarya vasthus touch Him and defile Him.When we perform

Prapatthi yOgam at His sacred feet , He stands in place of the difficult-to-perform

Bhakthi yOgam and destoys totally all our karmAs accumulated prior to Prapatthi.

 

(28) The Comparison of the three Tatthvams

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This Paasuram is also from Tatthva Thraya ChuLakam: IswarAdhikAram.

 

The achEthanam recognized as Prakruthi unites with our sarIram and creates

all the sorrows of SamsAric life.Inside this sarIram , JeevAthmA enters /resides

and experiences the karmAs.Our Lord stays inside the JeevAthmA as its indweller.

Among these three Tatthvams , Prakruthi is like the Ocean. JeevAthmAs are like

the pearls found in that Ocean.Our Lord , who stands as the support for both

the SarIram and JeevAthmA is like the golden thread that is used to string

those pearls (SoothrE MaNigaNA iva). We explained these esoteric matters as

explained to us by our AchAryAs.

 

(29) Freedom from not being caught in the net of other Mathams

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This Paasuram is also from the Tatthva Thraya ChuLakam : IsvarAdhikAram

 

The entire world celebrates and eulogizes the glories of our most sacred AchAryAs.

We composed this rahasyam of Tathtva Thraya ChuLakam based on the upadEsams

of those sacred AchAryAs. Those who comprehend the true meanings of the Svaroopams

and SvabhAvams of ChEthanam , achEthanam and Isvaran will not fall inside the net

of PaashaNDis linked to other Mathams that either misintrepret VedAs or do not

accept VedAs as Moola PramAnam .

 

(30) The Sacred feet of the Lord (Maadhavan) is both means and goal (upAyam & Phalan)

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This Paasuram is also from IsvarAdhikAram of Tatthva Thraya ChuLakam .

 

Our Lord resides in our hearts permanently and blesses us both as the sure

medicine for destroying our bonds of KarmAs and as the most delectable

nectar to enjoy.When we reflect on the glories of His sacred feet , we realize

how difficult it is to comprehend the full power of those holy feet.When we

think about the sweetness of the enjoyment of those sacrd feet , we recognize

how indispensable they are to us.The shade from those sacred feet counters

the cruel heat of samsAram effectively. We have been blessed by the essence of

our AchAryAs' upadEsams and therefore have clung to those holy feet of

our Lord both as the Means (upAyam ) and Fruit (Phalan).

 

(31) The gaining of the Nishtai (discipline) spoken by the Rahasyams

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This Paasuram is from Rahasya Thraya ChuLakam : ThirumanthrAdhikAram.

 

The VishNu Sahasra Naamam with its special meanings recited by us in all

its entirety speaks about the limitless glories of SrIman NaarAyaNa. This glorious

Lord is never separated from His divine consort with the home of the red lotus .

He has now blessed us.As a direct result of SrIman NaarAyaNan's anugraham ,

we have acquired the coveted nishtai spoken by the three rahasyams ,

which stand out in the VedAs.

 

(32) The UpakAra Paramparai of SarvEswaran

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This Paasuram is also from Rahasya Thraya ChuLakam : ThirumanthrAdhikAram.

 

The UpakAram given by the Lord to the Jeevans is limitless and immeasurable .

First He gives the body (sarIram) and next blesses the body with the imperishable

Jeevan and then enters both the SarIram and the Jeevan as their indweller along

with His divine consort. He blesses us further with the Jn~Anam that the Jeevan is not

independent (Svatanthran) and that the Jeevan is a servant (Seshan) of Him (the Seshi) ,

which makes the Jeevan filled with bliss. Next, He points out the means of Prapatthi

and makes the Jevan practise that Prapatthi and accepts the responsibility of

protecting that Jeevan. Our Lord blesses the Jeevan to reach SrI Vaikuntam

at the end of the life on earth and to live with the nithya sooris there to perform

eternal kaimkaryam to Him there. This is our Lord's sankalpam . How can one

assess this great and incomparable upakAram of our Lord !

 

(33) Gaining of the blessed Life of Nithya Sooris

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This Paasuram is from Rahasya Thraya ChuLakam: DhvayAdhikAram.

 

Our AchAryAs who are steadfast in recognizing the Lord's sacred feet as

UpAyam and Phalan have shown us the path to MokshAnandham that was

not attainable until now ( The meaning of the two parts of Dhvaya manthram

are housed in the first two lines of this Paasuram : " Thirumaal adi iNayE

tiNN saraNAhak-koNDu Thirumaal aDi iNayE sErvAr).

 

(34) The Ten Meanings of Dhvaya Manthram

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This Paasuram is also from Rahasya Thraya ChuLakam: DhvayAdhikAram.

 

Our Lord is the Lord of all Gods ; He is the most delectable , insatiable nectar ;

He is never ever separated from His Divine Consort, MahA Lakshmi; adiyEn has

performed the SaraNAgathy with its five limbs at the sacred feet of SrIman

NaarAyaNan , who has removed all the virOdhis (enemies) for paripoorNa

kaimkaryam to Him at all places, times and states to Him .adiyEn , who is

incapable of performing any upAyam to gain mOksham has now left

the full responsibilities of my protection to the Lord and eschewed all

the fruits of that Prapatthi and has performed the SaraNAgathy with

its pancha angams (five limbs) at His sacred feet .

 

(35) The Future Life after Prapatthi

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This is the final Paasuram from the DhvayAdhikAram of Rahasya Thraya ChuLakam.

 

Our AchAryAs committed to the sacred feet of the Lord as UpAyam and

Phalan have blessed us with UpadEsam on Dhvaya manthram and as

a result gained the boon of living with freedom from ahankAra-mamakArams

in the coming days.

 

(36) The hastening of the Lord to grant us the fruit of Prapatthi

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This Paasurma is from the Rahsya Thraya ChuLakm : Charama slOkAdhikAram.

 

Oh my Mind ! Our Lord forgives even the mighty transgressions of ours ,

who fall at His feet and seek His protection in a state of utter helplessness.

This most merciful Lord is now hastening towards us to destroy completely

all our karmAs and to unite us with His ghOshti(assembly ) of Nithya Sooris

(eternally liberated Jeevans) serving Him at His Supreme abode of SrIVaikuntam.

 

(37) The gaining of the state free from all worries

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This Paasuram is also from Rahasya Thraya ChuLakam: Charama slOkAdhikAram.

 

The upAyams like Bhakthi yOgam and others left me , who does not have

the sakthi to practise them. My Lord pleased with my observance of Prapatthi

to Him stood in the place of all those upAyams and hurried to bless me with

the phalan of Prapatthi. adiyEn reminded myself of the firmly stated

Charama slOkam passage (maa sucha:) and developed the courage and

tranquility to be free from any kind of sorrows.

 

(38) Maadhavn is both UpAyam and Phalan

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This Paasuram is also from the Rahasya Thraya ChuLakam: Charama slOkAdhikAram.

 

The meaning of this Paasuram is given under the 30th Desika Prabhandha

Paasuram , which highlights the fact that Maadhavan is both UpAyam and

Phalan for the Jeevans to attain Moksha Siddhi.The reference to the Charama

slOkam is housed in the words : "TantharuL Vaachakam" ( the UpadEsam

performed out of the unique Mercy of the Lord).

 

(39) The Flood of the Lord's KaruNai (Compassion)

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This Paasuram is also from the Rahasya Thraya ChuLakam: Charama slOkAdhikAram.

 

Our AchAryas have concluded that the UpAyam is the dominant theme of

all the three rahasyams and instructed us on their conclusion . They are

extremely knowledgabale about the difficult-to-practise Bhakthi yOgam and

the easy-to-practise Prapathti yOgam that readily assures Moksham . Our

AchAryAs, who shine with the power of Jn~Anam , VairAgyam and anushtAnam

have blessed us and through the power of that anugraham , EmperumAn has

granted us Moksham and cut asunder down to the root all SamsAric bonds.

 

Amrutha Ranjani Commentary is concluded .

 

SrImathE NigamAntha MahA DesikAya Nama:

 

(To be continued )