Fw: Thiruvaheendhrapuram RathnAngi Kaimakryam: Part 113(Desika PrabhandhamIV -- Paasurams 46-51 of AdhikAra Sangraham)

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Today , we will cover Six more Paasurams from AdhikAra Sangraham(46-51).

 

(46) First Passuram dealing with UpOdhgAthAdhikAram :

 

The good fortune of knowing about the meanings of the three Rahasyams

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Our AchAryAs have firmly held onto the Thiruvadis of SrIman

NaarAyaNan and have instructed us that those sacred Thiruvadis

are the sole means for our Moksham . They are totally convinced

that seeking refuge at the holy feet of our Lord will result in Him

accepting full responsibility for our protection from SamsAric

afflictions and the granting of Moksha Sukham.Our AchAryas out

of their infinite compassion for us have decided to banish our evergrowing

aj~nAnam and have revealed to us the profound inner meanings of

the three rahasyams. We in turn are delighted to reflect always

upon these rahasyams and their esoteric meanings in this Karma

bhUmi and feel blessed.

 

The key words in this Paasuram are: " tahavu udayAr-- Odhiya

mUnRin uLLam ingE nALum uhakka namakku Ohr vidhi" .

 

"tahavu udayAr " are the compassionate AchAryAs.

 

" Odhiya mUnRin uLLam " is the meanings of the three rahasyams.

 

" inghE nALum uhakka " means that those upadEsams are

for our constant enjoyment .

 

" namakku Ohr vidhi " means that it is our bhAgya VisEsham

to reflect on these upadEsams by our merciful AchAryAs.

 

Additional Comments on UpOdhgAtAdhikAram :

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This first chapter of SrImath Rahasya Thraya Saaram is about

the blessings of SadAchAryas deeply conversant in arTa panchakam

to us. The AchAryAs save the bhaddha jeevans from the horror of

drowning in the fierce and fast moving river of their Karmaas through

the development of Tatthva Jn~Anams , which leads to their upliftment.

The infinite mercy of the SadAchAryAs saves thus the jeevans bound until

then in the strong bonds of their karmAs.

 

There are six reasons cited for gaining the grace of SadAchAryAs:

 

(1) The help of our Lord/EmperumAn as an anukoolan (facilitator)

(2) accidental good fortune / unplanned sukrutham

(3) the KatAksham of EmperumAn at the womb itself /Jaayamaana

KatAksham of SrIman NaarAyaNan.

(4) Not developing enimity to SarvEswaran.

(5) Staying in a state of anticipation of recieving His anugraham.

(6) Sathsangham with SaathvikAs (Righteous ones) and sambhAshaNam

(conversations ) with them.

 

(47) The second Paasuram on UpOdhgAtAdhikAram

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There is no more garbha Vaasam after AchArya KatAksham

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Our PirAtti arising from the milky ocean chose Her Lord's chest

as Her permanent place of residence. Similarly , the KousthubhA

gem taking birth from the same milky ocean reached the Lord's chest

and has become His cherished jewelery .We the Jeevans having

the nithyasoori with KOusthubham as His Sarreram as our

abhimAna dEvathai and have the acquired the privelege to perform

eternal service (nithya kaimakryam) to our Lord. Inspite of this distinction ,

we get pummeled in the Karma pravAham ( fast flowing river of Karma )

and lose the opportunity to perform our nithya kaimakryam to Him.

Our most merciful AchAryAs competent in the jn~Anam about the esoteric

meanings of the three rahasyams and arTa panchakam performed

upadEsams to us on these rahasyams to lift us up from the turmoil of

our karmAs . There are no more worry for us after this magnanimous help of

our SadAchAryAs.

 

The key passage of this Paasuram is: " Kadu vinai aaRRil vizhunthu

ozhuhAthu aruvudan aindhu aRivAr aruL seya amainthanar". This is

a celebration of the matchless upakAram of our AchAryAs.

 

(48) SaaranishkarsdhAdhikAram: Adoption of the Essence of three Rahasyams

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Our AchAryAs knowing fully well that life long learning of all vidhyAs

upto the 18 vidhyA sTAnams is a futile pursuit by us and would only be

a fruitless burden when it comes to seeking moksham. Our merciful

AchAryAs knowing that the knowledge of the essence of the three

rahasyams celebrated even by the nithyasooris is the only path

to salvation teach us the essence of the three rahasyams for

our upliftment .They also succeed in making us accept the sureness

of this path in gaining the blessing of Moksham.Our AchAryAs

follow this path and help us adopt this ageless path revealed to

them by thewir own AchAryAs.

 

The key passage from this Paasuram is: " ettu iraNDu yeNNiya

(namakku) namm samaya aasiriyar sathirkkum tani nilai tanthanar "

 

Our SiddhAntha Pravartaka AchAryAs conversant with and observing

the glorious rahasya thrayam themselves as the essence for our upliftment

blessed us with the Jn~Anam to accept the three rahasyams as our

way for the deliverance from the terrors of this SamsAric afflictions.

 

(49) PradhAna prathitantrAdhikAram: ChEthanam and AchEthnam

are the Lord's body.

 

(Meaning): SrIman NaarAyaNan gives svaroopam and sustenance

to all sentient and insentient beings . He is the reciever of the fruits of

all karmAs . Our SarvEswaran is matchless and all chEthanams

and achEthanams stay as His body (sarIram). The sathya siddhAntham

of the VedAnthis is that we the sentients are the unconditional

and eternal servants (niruphAdhika nithya daasAs) of our Lord and

it is our destiny to perform nithya kaimakryam to Him in SrI Vaikuntam.

 

Additional comments: Only a God who can provide DhArakathvam ,

Niyanthruthavam and display sEshithvam can have the distinction of

having others as His body. These three sambhandhams are inherent to

SrIman NaarAyaNan that enables Him to have the chEthanams and

achEthanams as His SarIram.This sambhandham (relationship )

between Him as the Lord and us as His eternal servants is unique to

VisishtAdhvaitham and is celebrated as SarIrAthma BhAvam. This

relationship( sambhandham) is known as PradhAna Prathitantram.

 

DhArakathvam is the conferral of Svaroopam and sustenance

for sentients and insentients by the Lord. Niyanthruthvam is

the power to command the jeevans to engage in the performance

of their karmAs. sEshithvam is the grace of the Lord , our Master ,

to treat His prayOjanam as the prayOjanams of chEthanams and

being pleased about recieving them. Only a God who can have

the above three sambhandhams can have the sentients and

insentients as His SarIram . SrIman NaarAyaNan is the only God

fit to qualify as SarvEswaran because of having these three attributes.

This is the essence of PradhAna Prathitantram and is the doctrine

that is unique to SrI VisishtAdhvaitha SiddhAntham.

 

(50) Third Chapter of Rahasya Thraya Saaram: ArTapanchakAdhikAram

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Isvaran , Jeevan, UpAyam , Phalan and VirOdhi for that Phalan are

the five doctrines known as arTa panchakam . Our AchAryAs performed

upadEsam on arTa panchakam to destroy our ajn~Anam ( plain ignorance,

erroneous knowledge and perverted knowledge). They taught us that

(1) Sriman NaarAyaNan is the ultimate goal ( Parama PurushArTam).

(2) We the Jeevans have the rights and claims to perform eternal service

to SrIman NaarAyaNan (3) The means for gaining that ultimate goal

of life is to practise Bhakthi or Prapatthi yOgam (4) The fruits of

practising (anushtAnam) of one of the above two means/upAyams

is the bliss/fruit of Moksham (5) VirOdhis (enemies) for gaining

that Moksham are the chains of KarmAs ( both PuNyam and Paapam)

that binds us to SamsAram .

 

The key passage to this Paasuram is: " Aindhu aRivAr iruL onRu

ilA vahai yemm manam tERa iyambinar". The AchAryAs conversant

with the arTa panchakam taught us for our clear comprehension

their meanings for our upliftment.

 

51) The Fourth AdhikAram: Tatthva Thraya chinthanAdhikAram

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This paasuram is about the important conclusions on the three tatthvams.

 

PoorvAchAryAs like Swamy AlavanthAr and BhAshyakArar , who

were fully conservant with VedAntha Saasthrams performed upadEsams

for us the chEthanams on how to banish SarIrAthma bramam and

SvatantrArTa bramam to uplift us from the horrors of SamsAric

sufferings. They willed to save us and created SrI sookthis like

Siddhi Thrayam and SrI BhAshyam and taught us the individual

Savaroopam and SvabhAvam of ChEthanam , achEthanam and

Iswaran . ( SarIrAthma Bramam is the confusion that the sarIram

--which is achEthanam-- is the aathmA (Jeevan). SvatantrAthma

bramam is the confusion resulting from the belief that JeevAthmA

is independent and is not the unconditional servant (sesham ) of

the Lord .

 

The key passage of this Paasuram is: " maRai nool tantha aadhiyar--

viyan tatthuvam moonRum aruLAl tERa iyambinar". Our PoorvAchAryAs

taught us about the three wonderful tattvam in a way in which we can

grasp them without any confusion.

 

Swamy Desikan ThiruvadigaLE SaraNam ,

Daasan , Oppiliappan KOil VaradAchAri SadagOpan