SrImath Azhagiya Singar's Sankalpa SooryOdhya KaalakshEpam : Part7 ( Jan 26 ,2005)

[Guest guest]

SrI:

 

SrI MalOla ParabrahmaNE Nama:

 

Sri NaarAyaNa YathIndhra MahA DesikAya Nama:

 

Dear SishyAs and AbhimAnis of SrI Matam :

 

VivEkan responded to his wife's appeal to state succinctly the essence

of VedAnthic truths for the benefit of those , who do not have the skills

or pateince to arrive at the Tathva Jn~Anam by themselves :

 

Oh dear one , So be it . I will summarize the ParadEvathA Paaratantryam

( the entire sixth chapter of Srimath Rahasya Thraya Saaram ),

which is essential for a chEthanam to become a ParamaikAnthi (SlOkams92-94)

 

This then is the VedAntha Saaram and NigamAntha NiroopaNam . I will

reveal it now ( Tadhidham pradarsayAmi ):

 

sva-sankalpOpagna thrividha-chidhachid-vasthu-vithathi:

pumarTAnAmEka: svayamiha chathurNAm prasavabhU:

subhasrOtObhAjAm sruthi-parishadhAm SripathirasAvanantha:

sindhUnAm-udhadhiriva visrAnti vishaya : - - - -> SlOkam 92

 

(Meaning) : There is only One Supreme Being , who has the three

kinds of sentient and insentient entities under His will (Sva-sankalpa

upagna chidhachith vasthu vithathi: ) . The three kinds of chEtanam

(sentients) are : Bhaddha , Muktha , Nithya Jeevans. The three kinds of

achEtanams( insentients) are: Kaalam , Prakruthi and Suddha Sathvam .

He is the One , who grants the four kinds of goals of life ( PurushArTams=

PumarTan ) and is the place of origin for them ( PumarTAnAmEka: Svayamiha

chathurNAm prasavabhU . This eternal Lord of Sri DEvi is the path of all

subhams and just as all rivers reach ultimately reach the Ocean , all

worships

reach Him only at the end and He is the grantor of desired Phalans and

every thing reaches its layam in Him . He is Sarva Karma SamArAdhyan .

He is Sarva Phala-pradhan .

 

VivEkan continues with his succinct Summary :

 

Para: PadhmAkAntha: praNipadhanamasmin hithatamam

Subhastath-Sankalpas-chulakayathi samsArajaladhim

jadithyEvam praj~nAmupajanayathA kEnAchidhasou

avidhyA-vEthAleemathy patathy manthrENa Purusha: - - - -> 95rd SlOkam

 

(Meaning): The Supreme Being is the Lord of Sri DEvi . Performing

Prapatthi/SaraNAgathy at His sacred feet is the supreme hitham/UpAyam.

That auspicious sankalpam of the Lord ( MokshayishyAmi Maa Sucha: )

will make the samsara samudhram vanish like a drop of water ingested

duirng Achamanam .The vast SamsAra Saagaram will shrink to the size of

the water drops in one's cupped hand held for Achamanam and will

disappear with that powerful Sankalpam of the Lord . The jeevan will

gain freedom from the clutches of the demon of nescience (ajn~Anam)

through the power of the matchless dhvya manthram that confers true

Jn~Anam . The Jeevan will be saved . SamsAric sufferings will be driven

away thru the SaraNAgathy performed with the help of the Moola Manthram

and Dhvaya manthram .

 

VivEkan now tells his queen that this is the condensed message for

the benefit of those , who might have limited awareness of Saasthrams

(Samitha mathy ) and will serve as " Chittha samAdhAna hEthu " ( comfort

to their minds ) .

 

VivEka Mahaa RaajA continues now with the disservice done by those

Kudhrushtis , who cover themselves with the mantle of Vedam ; they

make the appearance of criticizing the Budhdists and the Jains and are

fit to be called pseudo-Boudhdaas (Prachanna BhouddhAs) . They call

themselves however as VaidhikAs .

 

dhrutha-nigama-kavacha-gooDA kaNDam

samprathy kudhrushtaya: kEchith

chalayanthy sougathAdheen

syAlOpAlambha-thulyayA vAchaa - - - - > SlOkam 94

 

(Meaning ) : Some with distorted visions wear Vedam as their

shield and pretend to criticize Veda-bhAhya mathams ( the Buddha

and Jaina Mathams ) , which do not accept Vedam as PramANam.

Meanwhile , they covertly to them as Pracchanna BhouddhAs .

Infact , the doctrines of the BhouddhAs and those who feign to

criticize them are not far apart .They put on the garb of Vedam to

mislead VaidhikAs. The Knowledgable VedAnthis with sharp intellect

(Vipula Mathy) have refuted in detail the views of these Kudhrushti

mathams , which state that the Lord has no Roopam and has no Naamam

and that the Supreme Being is NirvisEsha Brahmam . How can avidhyA

based NirvisEsha Brahmam grant Moksham to any one ? In these matters,

both the succinct statement on Tatthva-Hitha -PurushArtham outlined

earlier ( in the 92nd slOkam ) as well as the detailed refutations of the

VedAnthins

will become handy for appropriate occasions for usage by the VidhvAns (

VidhushAm

SamayOchitham) .

 

Now , Sumathy expresses her fear : My Lord ! You have said it well

(Sushtu bhaNitham , Aryaputhra ) . It makes me however shudder ,

when I think of the Maharishis , who distorted the VedAs for creating

their own Mathams such as Kapila Smruthy (known for its irreverence

to VedAs) . This situation reminds me of the one , where the thiefs stole

the cows needed for the Yaagam and ran away with them .

 

VivEka RaajA now comforts his wife and asks her not to fear and says :

 

aviluptha-parigraha-smruthisathaikakaNtee Sruthi:

Svabhakthi-vikala-smruthee: svapanathOapi na prEkshathE

svatha: pramithi-sAdhinee sudhruDa-tarka-gupthA cha saa

ruNaddhi puna: aprathishtitha kutarka kOlAhalam - - - -> SlOkam 95

 

(Meaning) : The Vedam will announce its meaning in one voice with

the help of the thousands of Maharishis , whose statements are not

disputed . For giving the true meaning of the VedAs , the SaankhyAdhi

Smruthis ( like Kapila Smruthis) are totally irrelevant and are not resorted

to even in one's dreams. These were created by those , who do not believe

in the true meanings of the Vedams , while they came up with their own

Vedic meanings to suit their needs . These Kutarka mathams resulted

thereform .

They are rejected , when Upanishads are used to give the true meaning of

Vedams with the help of Tarkam ( free from enimity to Vedam and Saasthram).

Vaidhika , Sudhruda Tarkam is used for Paramatha KaNDanam ( refuting

kudhrushti mathams based on Kutarkam ) .

 

NOW THERE AN ASAREERI VAAK (AKASA VAANI) IS HEARD INSIDE THE CURTAIN .

( This is for the chittha SamAdhAnam , the voice of assurance is heard as

asareeri vaak that tells about the avaidhika Para Mathams being defeated and

that the aasthika mathams with viswAsam in the VedAs will be protected ).

 

The Statement by the Asareeri Vaak

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

moolacchEdhayOijnithEna MahathA mOhEna dhurmEdhasA

KamsEna prabhu: UgrasEna iva na: kaarAgruhE sTApitha:

vikhyAtEna VivEka bhumipathinA visvOpakArArTinA

KrishNEnEva BhalOttharENa gruNinA muktha: sriyam prApsyathy - - - ->SlOkam

96

 

(Meaning ): MahA Mohan has incarcerated our Moola Purushan ( Jeevan) .

Kamsan placed his own father , UgrasEnar in prison because he felt that

his own advancement was obstructed . Kamsan did not develop the fear that

he will be destroyed by his cruel act . MahA Mohan's act is similar to that

of Kamsan . The merciful KrishNan with the help of His brother BalarAman

destroyed Kamsan and released UgrasEnar from the prison for the welfare of

the world . Similarly , the famous VivEka RaajA is going to realize the

release

of the Jeevan from MahA Mohan's prison , help the Muktha Jeevan in every way

and restore its wealth .

 

Asareeri Vaak has stated what is yet to happen .

 

VivEkan now hears with joy the announcement by the Asareeri Vaak.

He says: " Oh Sumathy, My dear ! we are hearing the asareeri Vaak ,

which is like apourushEya Vedam , which can not ever be false !

 

Sumathy: My Lord ! The Aasreeri Vaak is that of the celestials(DevAs).

It will never turn out to be untrue.

 

VivEkan: I am sure that with Your support , victory is at hand

( hastha-gathaiva vijaya-siddhi: ) . Further ,

 

ripugaNa-vijigheeshA-BhindhulEsOapyasou mE

MadhujidhanujigrushA-vaahinee-vardhitAthmA

saphalayithum adheeshtE saadhu samplAvayishyan

YathigaNa-BahumAnyam yathra santhAna vruksham - - - - -> slOkam 97

 

(Meaning): The desire in me to win over the enemy (MahA Mohan)

may be small in size now ( like a drop) but it will grow immensely

and become a flood due to the power of the glances of Madhusoodhanan

falling on me and will irrigate the SanthAna Kalpaka tree known as

the effort for Moksha siddhi . That tree will become stronger and

yield the fruit of Moksham( Mukthi) .

 

Both the King and the Queen hear now the sound of big drums

(Dundhubhi Dhvani) in the air . They are overjoyed .

 

Sumathy says now :

 

Kulapathy MokshaNOthsava Mrudhanga kaTA kadhA

navasamarOthsukAapi na bhavathy GajEndhra-gaDA

taTApi yugAnta-bhavathsthanayithnunibhakaNitha:

kaTam kaTam kOapi nikhilam mukharayathi nabha:

 

(Meaning) : Arya Puthra ! What is the significance of this celestial

dhvani ? How come this Mrudhanga Naadham arises now , while

our Kulapathy is still held in MahA Mohan's prison ? Should not

You win over the enemy first ? The battle with MahA Mohan has

not yet started .The elephants of the opposing army have not assembled

yet in battle formation . The Lion that destroys the Kutarka ,

Kudhrushti Matha elephants ( KavitArkika Simham , Swamy Desikan)

has not joined us . This welcome sound of Dhundhubhi would only

be appropriate at that time . Yet , the sound of the drum is spreading

in all directions and resembles the sound heard during the great deluge .

 

VivEka Mahaa Raajaa answers :

 

Oh Dear One ! This Deva Dhundhubhi Naadham is for stimulating/encouraging

us to engage in the victorious war .Let us now establish the doctrines

of our Matham (Svapaksha sTaapanam) and chase away the Kudhrushti

mathams .

 

The King and Queeen exit from the scene now .

 

THE FIRST OF THE TEN CHAPTERS KNOWN AS SVA-PAKSHA PRAKASAM

IS CONCLUDED NOW (SAMPOORNAM ) AND THE STAGE IS SET FOR

THE PARA-PAKSHA PRATHIKSHEPAM ( REFUTATATION OF PARA MATHAMS) .

 

Srimath Azhagiya Singar ThiruvadigaLE SaraNam ,

Daasan , Oppiliappan Koil VaradAchAri Sadagopan

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

Daasan , Oppiliappan Koil VaradAchAri Sadagopan

 

Srimate Sri Laksminrisimha Divya Paduka Sevaka

Srivan Satakopa Sri Narayana Yatindra Mahadesikaya Nama: