Thiruvaheendhrapuram RathnAngi Kaimakryam: Part 114 ( Desika Prabhandham-- V: Paasurams 52-56 of AdhikAra Sangraham

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SrI:

 

Dear Swamy Desika BhakthAs:

 

In this posting , adiyEn will cover 5 more Paasurams( 52-56).

 

ParadEvathA ParamArTyadhikAram : 6th Chapter of Srimath Rahasya Thraya Saaram

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52) The distortionists and the ill-informed were dizzy

with their egos rooted in the knowledge of Tarka Saasthrams .

Driven by their egos , they argued that BrahmA or IndhrA

and others bound by their KarmAs were responsible for

the origin of the Universe; those arguments made the Vedams

and the saadhu janams shudder .The babble of these egotists

were not based on any accepted pramANams. Our AchAryAs

being fully conversant with the true inner meanings of VedAntham

countered these babblings and established with the help of

PramANams firmly that SrIman NaarAyaNan is the fundamental

kaaraNam for the origin of the Universe and its beings.

 

The key words of this Paasuram are: "aaraNa Desikar pOthu amarum

Thiru Maathudan ninRa namm PurANanayE sARRinar" ( Our VedAnthAchAryAs

established that our Lord standing with His divine consort , Mahalakshmi

as the Jagath KaaraNan ".

 

The key passage from the Sanskrit rendition of this Paasuram in SrImath

Rahasya Thraya Saaram is: " Jagathi parichitha nigamAnthA: yEka: janthu

SRISAHAAYAM GATHIM PASYATHI". (In this world , one who is conversant

with VedAnthams comprehend SrIman NaarAyaNan as the ultimate protector).

 

Swamy Desikan is stating here that any one without clear knowledge about

the identity of Para Devathai as SrIman NaarAyaNan will not become

a ParamaikAnthi ; any one who does not become a ParamaikAnthi can

not aspire for Moksham without dealy.All the other Gods remain as

SrIman NaarAyaNA's body and are Karma VasyAL (subject to the influence

of their KarmAs) . Therefore , Only SrIman NaarAYaNan is the Supreme One

responsible for Jagath KaaraNam, RakshaNam and Dissolution .

 

Seventh AdhikAram of SRTS : MumukshuthvaadhikAram

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53) Moksham is the ultimate desired goal , when one performs kaimakryam

to the Timeless Lord , who is never ever separated from His Devi , MahA Lakshmi.

This Moksha Sukham is perenial and will be growing forever for the one ,

who has been blessed with Moksha Sukham. In contrast , the pleasures

enjoyed in the SamsAric world are inherently perishable and do not last long.

Our AchAryAs evaluated both these kinds of Sukhams and concluded that

Moksha Sukham is by far the best and instructed us to seek it. Our AchAryAs

with the sole goal of uplifting others from the SamsAric sufferings have blessed

us with knowledge about the three tatthvams (Tatthva Jn~Anam ) so that we can

disengage our indhriyams from insignificant pleasures of this SamsAric world

and set our goals on seeking the lasting pleasures of Moksham.

 

The key passages of the Paasuram are: "navinRavar nal aruLAl , pulankaLai

venRu Perum payan veedinai vENDum " ( Through SadAchArya UpadEsam ,

the chEthanam controls its sensory organs and seeks the Moksha Sukham).

 

This chapter of SrImath Rahasya Thraya Saaram(SRTS) is about the generation of

desire for Moksham in the Chethanams.Through the recitation of and reflection on

the deep meanings of AshtAkshara MahA manthram , the ChEthanam banishes

pravrutthi dharmams and engages in pursuit of nivrutthi dharmams and becomes

Mumukshu or the one desirous of gaining Moksham, liberation from the cycles

of repeated births and deaths in this SamsAric world.

 

The Sanskrit slOkam passage echoing these thoughts in SRTS is :

" niravadhi mahAnandha BrahmAnubhUthi kuthUhali DhaivAth

jihAsitha Samsruthi: bhavithA ". ( With BhagavAn"s anugraham ,

the ChEthanam becomes desirous of enjoying the limitless ,

great bliss of MokshAnubhavam and becomes a Mumukshu).

 

AdhikAri VibhAdhikAram: the Eighth Chapter of SRTS

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The 15th Paasuram of AdhikAra Sangraham deals with

AdhikAri vibhAgam of Mumukshus ( the subdivisions of

those who seek MOksham based on the upAya anushtAnam

chosen by them ).This is the 54th Desika Prabhandham .

 

54) The Mumukshus choose either Bhakthi yOgam or Prapatthi

yOgam for gaining Moksham based on their Sukrutha taaratamyams

( variations in their previous karmAs). For those who select Bhakthi yOgam

as the means for mOksham , they do not need to perform prapatthi for achieving

mOksham and yet they must observe prapatthi as a rite for the removal of

the obstacles in the form of of karmAs that stand in their way of perfroming

the upAyam for Moksham.

 

The key passage of the 54th paasuram is: " vithi vahayAl yERkum anbar

onRil mooNDu moola vinai mARRutalil Mukundhan adi pooNDu anRi

maRRu ohR puhal onRu ilai yena ninRanarE" ( Due to Sukrutha tAratamyams,

Mumukshus observe one of the two upAyams for removal of all the karmas that

retain them in SamsAram and recognize that there is no upAyam for Moksham

except performing Prapatthi at the sacred feet of the Lord).

 

Here Swamy Desikan instructs us that the ultimate goal of Moksham

attained by those practising Bhakthi or Prapatthi yOgam is identical.

One who observes Bhakthi yOgam as the means is known as SadhvAraka

Prapannan . He attains moksham thru the fulfilment of Bhakthi yOgam

with the performance of prapatthi to remove all obstacles that stood

in his way of seeking mOksham . One who seeks Prapatthi yOgam as

the UpAyam for Moksham is known as adhvAraka Prapannan. Both have

to observe Prapatthi . Both have Bhakthi . For Bhakthi yOgam observer ,

prapatthi is an angam (part) of bhakthi yOgam. Prapatthi yOgam observer

uses Prapatthi as the direct means(upAyam) for Moksham .

 

Swamy Desikan says in the slOkam echoing these thoughts: " Sucharitha

paribhAga bhidayaa dhvEdhA" ( due to their differences in karmAs , they

fall in to two categories : sadhvAraka and adhvAraka prapannan).

"yEkasya prApthi: viLambhEna ( For the one who observes Bhakthi

yOgam , MokshAnubhavam happens wiht delay); " Parasya aasu: prApthi: "

( for the other observing Prapatthi , the MokshAnubhavam is experienced

quickly).

 

Ninth ChApter of SRTS: UpAya VibhAgAdhikAram

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The 16th Paasuram of AdhikAra Sangraham and the 55th Desika Prabhandha

Paasuram deals with UpAya VibhAgAdhikAram .Here Swamy Desikan

contrasts the two upAyams for Moksham .

 

55) Those who feel unfit to practise the rigors of Bhakthi yOgam

and yet are eager to gain Moksham without dealy perform prapatthi

yOgam . Those who clearly understand Prapatthi as the upAyam that

is quick to practise ( kshaNa karthavyam: done in a trice) and fast to

yield phalan are the ones who understand the true message of Vedam.

The rigors of Bhakthi yOgam as upAyam for Moksham are formidable

and very few have the capabiliites to practise it in this yugam .

 

The key passage of this Pasuram is : " karumamum Jn~Anamum patthiyum

onRumilA viraivArkku anRu aruLAl payan tarum aaRum aRindhavar anthaNar"

For those who can not practise Karma , Jn~Ana and Bhakthi yOgams ,

Prapatthi yOgam is the only UpAyam for Moksha siddhi. For such PrapannAs ,

SrIman NaarAyaNan stands in place of Bhakthi yOgam (sTAnam of Bhakthi

yOgam ) and grants the fruits of Moksham , when desired .

 

Parapatthi yOgyAdhikAram : The Tenth chapter of SRTS/Introductory Remarks:

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Bhakthi and Prapatthi have four requirements : (1) Desire to gain Moksham

(2) Understanding of the true meanings of Saasthrams (3) Putting into

practise the instructions of the SaasthrAs and (4) fitness based on Jaathi and

guNams prescribed by the SaasthrAs to practise one of the two UpAyams .

All of the above four requirements are a must for any one wishing to practise

Bhakthi yOgam .Many will become unqualified to practise Bhakthi yOgam

due to deficiency in one or other of the four requirements .All can however

practise Prapatthi yOgam , which does not have all these rigors.

 

For the one , who wishes to practise Prapatthi yOgam for Moksham , there are

three "must " requirements: (1) Inability to practise Bhakthi yOgam as upAyam

for Moksham /aakinchanyam ; the origin of aakinchanyam arises from the lack of

knowledge about Bhakthi yOgam and the impatience to wait for Moksham

(2) and (3) not seeking any other fruits other than ParipoorNa BrahmAnubhavam and

not seeking any other God except SrIman NaarAyaNan as the Supreme God.

The combination of (2) and (3) is known as ananya gathithvam .

 

Swamy Desikan covers in the 17th SlOkam of AdhikAra Sangraham

the qualifications of one(adhikAri) fit to perform Prapatthi yOgam , which is

the 56th slOkam of Desika Prabhandham.

 

56) SarvEswaran is eternally present . He stands as the origin and cause

of this universe. His grace (aruL) towards us will not diminish even if we commit

serious aparAdhams. He accepts as an excuse (vyAjam) any accidental ,

small auspicious acts done by us and rushes to give his hand as help to us.

At the scred feet of this most merciful Lord , any and every body can perform

Prapatthi. There is no restrictions based on Jaathi or gender as in Bhakthi

yOgam . All are adhikAris , who want to gain freedom from the scorching

heat of samsAram . The only qulaifications for them to practise this

redeeming Prapatthi are: (1) seeking no other UpAyams (2) seeking no other

fruits and (3) seeking no other Gods ( aakinchanyam and ananya gathithvam).

 

In the SRTS slOkam condensing these thoughts , Swamy Desikan states:

" nija adhikriyA: Santha: Sreesam Svatantra-prapadhana vidhinA mukthayE

nirvisankhA: samsrayanthE ".

 

Swamy Desikan ThiruvadigaLE SaraNam ,

Daasan , Oppiliappan Koil VaradAchAri SadagOpan