VirOdha ParihAram : ThiruvEndhipuram /OushadhAdhri Lord HayagrIvan's MahA Mantapa Kaimkaryam

[Guest guest]

Sri:

 

Dear Swamy Desika BhakthAs :

 

Out of His infinite compassion for us to get a clear understanding of

the Tatthva-Hitha - PurushArTams and the clear comprehension of

the true meanings of the Three Rahasyams , Swamy Desikan blessed us

with Srimath Rahasya Thraya Saaram (SRTS) . After completing that

MahOpakAram , Swamy Desikan was worried about any doubts

that the sishyAs might have even after KaalakshEpams on SRTS .

As a concerned AchAryan seeking our spiritual well being , Swamy Desikan

blessed us with yet another Sri Sookthi to banish the lingering doubts

arising from our Poor Comprehension of the RahasyArTams that he so

extensively covered in SRTS . The questions on doubts that he poses

and the answers that he gives are marvellous examples of a Master Teacher .

As a Master Pedagogist , He anticipated the doubts in the student's mind

and answered them by removing the percieved inconsistencies .

 

A brief introduction to VirOdha ParihAram that adiyEn posted in 2002

has been updated to give a flavor of the thrust of VirOdha ParihAram .

AdiyEn will complete these postings on a future occasion .

 

Meanwhile , let us offer our reverential support for the project

to construct MahA Mantapam for Swamy Desika Uthsavams on

the Oushadha Giri at ThiruvEndhipuram just opposite Lord

HayagrIvan's sannidhi .

 

Please contact me for details on sending your Tax deductible

samarpaNams in USA for this Kaimkaryam . Please contact me and refer to : (http://www.srikainkarya.org ) for details on the progress of this Kaimkaryam .

 

Thank you ,

V.Sadagopan

 

 

 

 

Oppiliappan List Archive: Message 00059 Oct 2002

 

 

 

Re: VirOdha ParihAram of Swamy Desikan

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Sadagopan <sgopan Thu, 31 Oct 2002 22:25:55 -0500 (EST)

 

SrI:

Dear SrImAn Sudarshan:

Thanks for your note relating to VirOdha ParihAram by Swamy Desikan (1268-1369 C.E).

It is a rahasya grantham , which houses 108 doubts and objections relating to the topics covered by Swamy Desikan's

SrIMad Rahasya Thraya Saaram (SRTS). At a very ripe

old age , Swamy Desikan took the trouble to write

this brilliant SrI Sookthi to banish from our minds the doubts that might have arisen from our poor comprehension of the topics covered in SRTS .

Swamy Desikan's precocious son and AchAryA in his own right wrote a Sanskrit commentary about VirOdha ParihAram by his illustrious father and

AchAryan . BTW , KumAra VaradAchAran (1316-1401 C.E) has commented on many SrI sookthis of his father (avidhyA KaNDana , AasrayAnupatthi , Tatthva Traya chuLakArtha Sangraham , VirOdaparihAra ).

Swamy Desikan answers 80 doubts that might arise

from improper understanding of Moola Manthram , 10 doubts that might plague one about Dhvayam and 10 more doubts associated with the Charama SlOkam and 8 more doubts linked to NigamanaadhikAram.

The first Question/doubt for which Swamy Desikan gives the answer is: Question: How does EmperumAn , who watches the troubles of the Jeevan as a Sarvaj~nan can be called Sarvarakshakan if He does not protect them all?(Answer) : EmperumAn's protection is of two kinds : (1) without expecting anything from the Jeevan , our Lord protects always its Svaroopam (inherent nature of the Jeevan) from undergoing any changes . The Svaroopam of the Jeevan is to betotally subservient to the Lord , the Master and have JN~Anam and aanandham . He protects this Svaroopam .Without that protection , the greatest phalan of Moksham is impossible. (2) Removal of the sufferings of the chEthanams in SamsArams as bhaddha Jeevans is another kind of protection . The ChEtanams experience many sufferings as a result of the accumulation of paapa karmAs . When our Lord removes the karmAs and frees them from their sufferigns , that is the second kind of protection . He engages inthis kind of protection , when the bound jeevan ( Bhaddha Jeevan) folows one o the two UpAyams ( Bhakthi Yogam orthe Prapatthi Yogam ) . He anticipates this UpAya anushtAnam to initiate His protection . Therefore , our Lord has the duties to protect all chEtanams at all times . Thus , through two ways , He protects all and therefore it is correct tocall Him Sarva Rakshakan .

The seventh Question is: How can you call animals and plants as the Daasans of EmperumAn? How do you explain that?(Answer): The aathma inside plants or animals do not have the level of Jn~Anam to recognize themselves as Daasan forsome one else let alone to BhagavAn . ChEtanams do have that Jn~Anam . The plants and animals are like the AathmAin a state of deep sleep . Their ability to comprehend and articulate that relationship as Daasan to some one canonly arise , when their KarmAs propel them to birth with human bodies . Having that potential in mind , the plants and animals are recognized a Daasara of the Lord. That inplicit Jn~Anam in them is in a state of dormancy awaiting to beawakened , where as such Jn~Anam is explicit in the ChEtanams ; latter can recognize , who is Daasan to who and develop Seshathva JN~Anam . Plants and animals can not develop that Jn~Anam in their embodied state The 37th question for which Swamy Desikan gives His

answer is: " Is there specific time limits to Bhagavath

Kaimkaryams or can they be performed at any time we choose ?Answer: Pancha Kaala Prakriya ordained to be done by the SaashtrAs have to be performed at the times assigned bythe SaashtrAs . These five steps of anushtAnam are : Abhigamanam (2) UpAdhnam (3) Ijyai (4) SvAdhyAyam and (5) Yogam.There are specific times assigned for each of them during a day . These assigned timings make them Mukya Kaalam fortheir performance . If there are unavoidable difficulties in performing them at the assigned time , then next Mukya GhouNaKaalam should be chosen to perform the interrupted kaimkaryam . For instance , if prakriyA to be done during the dayis interrupted , then it must be done at the next gouNa kaalam ( First Jaamam of the night ) . Day is mukya kaalam here and the first Jaamam of the night is the gouNa kaalam . If one can not complete the Prakriya during the Mukya or GouNa kaalam , thenproper Praayascchittham for the delayed performance should be done. In addition to that , efforts to think of the Lord ,recite His names should be practised . When one acts in thsi manner , he will have no blemishes in anushtAnam andKaimkaryam .

The 38th doubt is about:If the AchAryan makes a mistake ,

what should the Sishyan do? (Answer): If AchAryan develops DEvathAnthara sambhandham , the sishyan can disassociate with his AchAryan . He must be ina state of ParamaikAnthi ( no ParadEvathA sambhandham or seeking any thing from the Lord ) to take such a step .Until the AchAryan corrects himself and transforms , Sishyan should not prostrate before the AchAryan . Sishya has now to do the duties of correcting the AchAryan . These normally are the duties of an AchAryan ( correcting a sishyan).The sishyan obeying the SaashtrAs should discretely correct his AchAryan .The sishyan can do Prapatthi to the Lord to correct his AchAryan . In every way , the sishyan has to correct the errant AchAryan. This is also a kaimkaryamto the AchAryan. When sishyan engages in such acts , EmperumAn's grace will set in and restore the AchArya-Sishyarelationship to the erstwhile state.

The 47th doubt raised and answered is: Is it the AathmA or

SarIram that experiences pleasures and pains ?

The 67th Doubt removed with the brilliant answer is:

What is the parama PurushArtham for a liberated soul in SrIvaikuntam? Is it Bhagavath anubhavam

or Bhagavath Kaimkaryam?

The 68th doubt is: Is Parama Padha prApthi and VishNulOka PrApthi one and the same ?(Answer ) : They are different . Acquisition of visEsha PuNyam lands the jeevan in VishNu lOkam , which is slightly lower thanSri Vaikuntam . They my stay there for a very long time . Once those puNyams are exhausted , the Jeevan returns to SamsAram.Those , who performed Prapatthi or BHakthi yogam reach Sri Vaikuntam and do not return from there to SamsAra MaNDalam .

The 76th doubt : Moksham is described both as anishta nivrutthi and Ishta prApthi ? How can this be reconciled ? ( Anishta Nivrutthi is the removal of what one one does not want ; Ishta prApthi is the gaining of what one seeks as desirable or auspicous. How can one describe Moksham as Anishta Nivrutthi as well as Ishta PrApthi at the same time ? How can AbhAvam be BHAvAntharam ?( Answer ) : Moksham can be described both as Anishta Nivrutthi and Ishta PrApthi . There is no VirOdham if we consider removal ofthe anger of the Lord (nigraham due to our trespasses ) by UpAya anushtAnam as Moksham associated with anishta nivrutthi; Moksham can also be described at the same tine as Ishta PrApthi , when the shrinkage of Jn~Anam is reversed and enjoyment ofParipoorNa BrahmAnubhavam is realized . It is for revealing the svaroopam of the Phalan of Moksham , these two ways ofdescribing Moksham is rationalized .In his 102nd question Swamy Desikan asks and answers why each of the three rahasyams essential ?All the three rahasyams are important and indispensable for chEtanam . AshtAksharam and the necessity to understand the meanings of AshtAksharam ( the Jeevan is Seshan for the dhivya dampathis , the Jeevan has no svatantram , the Jeevan is under the influenceand control of the Lord at all times ) makes AshtAksharam take a higher position than Dhvayam and Charama slOkam . 103rd Question : If AshtAksharam is that imprtant and takes precedence , why do we need dhvayam ? (Answer ): Yes, It is true. One can do prapatthi (aathma samarpaNam ) with AshtAksharam . It is not however possible to reflect onthe details of the amsams/aspects of Prapatthi thru AshtAksharam . Those aspects are: PirAtti's intercession on our behalf( Purushakaaram), Lord being with PirAtti always as SiddhOpAyan et al . Dhvayam reveals in a clear manner these aspects ofPrapatthi . When on ereflects (anusandhAnam) on these aspects housed in dhvayam and performs Prapatthi , it makesthe UpAya anushtAnam convenient . Therefore Dhvayam has a key role in Prapatthi and is essential .104th Question : If AshtAksharam and Dhvayam are that essential to gain the perfect state for Performing Prapathti , what is the need for Charama SlOkam as a rahasyam ? Is it not superflous ?(Answer) Not so. Charama slOkam is essential to reflect upon prior to performing Prapatthi. Why So? ChEtanan recognizes that he does not have the qualifications to perform the difficult Bhakthi yOgam and begs the Lord to take on the duty of protecting him .The fitness to become such an adhikAri is revealed by Charama slOkam . The way in which the small upAyam of Prapatthi stnadingin the place of the mighty upAyam of Bhakthi yOgam , the non-dependence of Prapatthi on any other factor , the inability ofPrapatthi to co-exist with other upAyams for Moksham , the soulabhyam of the Lord , the power of the Lord's sankalpam to destroy all types of karmAs , hte state of freedom from concerns after aathma samarpaNam -- all of these can be reflected upon from Charama slOkam . Therefore , Charama slOkam instructing on eto perform prapatthi has its own important role to play before the actual performance of Prapatthi . The final doubt (108th) addressed is: How can one clear one's doubts further about the three rahasyams?Answer : even after studying thoroughly SRTS & VirOdha ParihAram , if there are stilllingerign doubts , one should approach the capable Masters , who have learnt many SaashtrAs , developed sound knowledge about Sri BhAshyam and who are capable of teaching what they know to the others . These great oneswill help develop clarity on essential aspects of the three rahasyams based on the learning capabilities of the student . Just a sampling to demo the scope of the doubts , which Swamy Desikan anticipates that a student of Rahasya Thrayams might have .

Hopefully , adiyEn would have the bhAgyam in future about each of these doubts and Swamy Desikan's authoritative responses to banish them.NamO SrI HayagrIvAya! NamO SrI Veda PurushAya !

Swamy Desikan ThiruvadigaLE SaraNam ,

Oppilaippan Koil VaradAchAri SadagOpan

 

 

 

 

 

 

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