Abhaya Pradana Saaram Sri Sookthy of Swamy Desikan : Sri Ramachandran shining as SaraNAgathy Saashtram

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Dear Raama BhakthAs :

Few months back , adiyEn wrote a series of articles on

Abahaya PradhAna Saaram , a celebrated Sri Sookthi

of Swamy Desikan dealing with Srimath RaamAyaNam

as the essence of SaraNAgathy Saasthram .

 

We are in the middle of preparation and release of 108 e-books .

An expanded version of this article could be one of those 108

e-books to be released in 2006 .

 

You might enjoy this summary on a very important Sri Sookthi

on SaraNAgathy Saasthram .

 

V.Sadagopan

 

Introduction

Slokas

Commentary

IntroductionadiyEn has selected the SrI Sookthi of "Abhaya PradhAna Saaram" of Swamy

Desikan for this year's Sri Raama Navami postings .

Nedumtheru VidvAn SrI Kannan Swamy has made an interesting observation

about Dasaratha Raaman , the One to be understood through the eternal

VedAs ( veda vEdhyE ParEpumsi DasarathAthmajE jaathE) as follows:

He says SrImad RaamAyaNam is an Utthama Kaavyam; it is about Dharma

Saasthram;it is all about SaraNAgathy Saasthram. The central figure

(Naayakan ) of SrImad RaamAyaNam is the Parama Purushan , the abode of

anantha KalyANa guNams, Lord Raamabhadran. The Naayaki for this Utthama

Kaavyam none other than SaakshAth MahA Lakshmi. The scope of the Utthama

Kaavyam is about upadEsam on all PurushArTams.

The Baala KaaNDam according to SrIman KaNNan Swamy points out that the

Lord is the Jagath KaaraNan (Cause for all the universe and its beings);

AyOdhyA KaaNDam teaches us that He is the Protector (Rakshakan) of this

Universe;AaraNya KaaNDam reveals that He is the grantor of

Moksham;KishkindhA KaaNDam assures us that Lord Raamachandran is KalyANa

GuNa ParipoorNan; Sundara KaaNDam lets us know that He is the samhAra

Moorthy of all unrighteous; Yuddha KaaNDam reminds us that He is the

Supreme Being (Parama Purushan) , whose glory is sung by the VedAs.Content of Abhaya PradhAna Saaram************************************

The genius of Swamy Desikan focuses on SrImad RaamAyaNam and demonstrates

brilliantly that it is SaraNAgathy Saasthram personified . With abundant

citations from SrImad RaamAyaNam , Swamy Desikan instructs us about the

subtle aspects of the profound upAyam of SaraNAgathy: The ten individual

chapters of this brilliant SrI Sookthi are:

1. Prabhandha AvathAram

2. Para Tatthva NirNayam

3. SaraNAgathy Taathparya Prapancham

4. PrakaraNa Taathparya NirNayam

5. SaraNya Seela PrakAsam

6. SaraNya Vaibhava PrakAsam

7. Parama Dharma NirNayam

8. SaraNya Vratha VisEsha PrakAsam

9. SaraNya-SaraNAgatha Sangama Laabham

10. PrApthi PrakAra Prapancham

The subject matter is the central doctrine of SaraNagathy. The author of

SrI Sookthi is the sarva Tanthra Svathanthra NigamAntha MahA Desikan. The

writer about this extraordinary SrI Sookthi is a dullard like adiyEn .

Please bear with me about adiyEn's profound deficencies in understanding.

The intense desire to know more about this SrI Sookthi from earlier

AchArya UpadEsams propels me to take the bold step of attempting to write

about this great SrI Sookthi. adiyEn seeks Swamy Desikan's blessings to

enter into this kaimkaryam during this SrI Raama Navami Uthsava Kaalam.

The First of the ten chapters of Abhaya PradhAna Saaram (ABS) is Prabhandha AvathAram " or the birth of the Prabhandham dedicated to instruct us on the Saaram (essence) of Abhaya PradhAnam (Granting of Freedom from Fear). Bhayam or Bheethi is the fear and Abhayam is the freedom from that fear . What is this Bhayam ? Swamy Desikan has dealt in detail what this Bhayam is and who is the One that chases away this fear and grants freedom from these fears . Let us reflect on these passages from SrI Abheethi Sthavam, where the prayer is to the Uthsava Moorthy of SrI RanganAthan , who in our tradition is none other than Lord Raamachandran .

Abhaya PradhAna Saaram is all about that Lord Raamabhadran and His vratham

to protect those , who seek His rakshaNam through the act of SaraNAgathy .

AbhIthi Sthavam passages

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

The first slOkam of SrI Abheethi sthavam defines three items right away

and pays tribute to that MahA Purushan , ParandhAman , PurushOtthaman

(RamaasakhamKimapi Maha: adheemahE):

The one who destroys all fears on seeking His protection in this world is

saluted as " Iha yajjushAm abheethi: ).

The one who is filled with fear on abandonment by the Lord is saluted as "

iha yadh-avadheerithAnAm Bhayam).

The Lord under whose command are those , who generate fear and freedom

from fear are referred to as " Jagadhi Bhaya-abhaya vidhAyina: yannidEsE

stiTA:). He is the controller and ruler of all these forces

and the empowerer . They are all enabled by Him .

That Lord is the One , who uttered on the sea side the famous abhya

PradhAna vaakyam , which Swamy Desikan paraphrases in the second slOkam of

ABS :

" Sakruth praNatha RakshaNa praTitha Samvidha:"

Even those who sought His protection ONCE ( Sakruth praNatha ) , He

protects without fail. He has declared this as His vow publicly on the sea

side ( RakshaNa praTitha samvidha:) so that no one has any confusion about

His praTij~nai.

This vow to protect those , who sought His protection are of many kinds as

they sink in the deep ocean of SamsAram : Some are "mitha Buddhis" engaged

in the enjoyment of alpa sukham (siRRinbham) of the world. Some are deeply

stuck in the mud of Ajn~Anam (false knowledge about Tatthva Thrayam).

These are " bahuLamOhabhAjA:". They do not think about the fruits of

auspicious and inauspicious karmas and ( atarkika hitha-ahitha krama

visEsha vrutthi: ).

They do not realize directly or through SadAchArya Upadesam that

SaraNAgathy to You will free them from fear from all quarters and at all

times ( Tasya kadAchana kudascchana kvachana Bhayam na syAth). Such a

bhAgyasAli, who has performed SaraNAgathy at Your Sacred Feet does not end

up in narakam or become exposed to the influence of the servants of Yama

Dharaman , who is Your servant ( na tasya yama vasyathA narakapaatha

bheethi: kutha: )

Oh Lord Raamachandra! For those , who wish to cross the ocean of SamsAram

( thriguNa langhana udhyOgina:) there are fearful times in which they slip

from their chosen path of seeking Moksham ( skhalath samaya kaatharee

anubhavantha:). At those times , You as the forever-alert Lord about their

protection (kaatharee haraNa jaagarUkan) give Your hand as the One , who

has vowed to rescue them (kara-grahaNa DhIkshithan) from such calmities

and protect them without fail. For You , the rescuing of those , who seek

Your protection (praNatha rakshaNam) is like the effort to protect Your

own Self (SvarakshaNam iva bhavathi).

Swamy reminds the Lord of His vow that He broadcast over the noise of the

waves of Raama Sethu in ABS this way:

"sakruth prapadhana sprusAm ABHAYA DHAANA NITHYA VRATHEE"

One who has declared during RaamAvathAram that it is His eternal vow to

protect those , who sought His refuge through the act of Prapatthi.

Swamy also reminds the Lord that He is afraid to reject the SaraNAgathan

independent of the magnitude of trespasses the jeevan might have committed

and salutes the Lord in this context as " SaraNAgatha praNaya bhanga

bheethan ". On seeking the refuge of the Lord's sacred feet , they are

freed from the three kinds of FEARS and attain Moksham ( Bhavath padha

SamAsrithA: bhaya vimukthim aapu:). Abhayam is described as Bhaya Vimukthi

here. He gives the Abhaya PradhAnam and those object of His infinite DayA

, get Bhaya Vimukthi. The SaraNAgathan says : " ayam bhara: Thvath

paadhamoolE samarpitham" (The responsibility of my protection is placed at

Your sacred feet) and the Lord, who has been waiting to hear this plea

takes over immediately

the act of protection that is sought. The Lord is the abode of all

auspicious attributes( Prakrushta guNakan) and with His inviolable power

burns away all the fears of the suffering SamsAri once and for all. The

object of such abundant mercy (the PrapannAs) join the assembly of those ,

who perform pallANDu for Him ( jitham tE Vaadhina:).They join the list of

PrapannAs like PrahlAdhan, Dhroupathi, GajEndhran , VibhIshaNan , the

GopAs and the Gopis , AmbharIshan and a host of others , who have recieved

already abhaya PradhAnam from our Lord .

This then is the message of Abhaya PradhAna Saaram , which we will study

together during this puNya kaalam of SrI Raama Navami season .

In the next posting , we will study the introductory Sanskrit and Tamil

slOkams placed at the very beginning of this Prabhandham of Abhaya

pradhAna Saaram.

 

Slokas

 

See Commentary below

Commentary There are three most brilliant Sanskrit slOkams and two Tamil Paasurams at

the beginning of Abhaya pradhAna Saaram. Let us enjoy them first before

plunging into the main text .

SlOkam 1. About The Supermacy of Lord Raamachandran

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

This is the same slOkam that we find at the beginning of SrI Raghuveera

Gadhyam:

Jayathi aasritha santhrAsa dhvAntha vidhvamsana udhaya:

PrabhAvAn Seethayaa DhEvyA Parama-vyOma BhAskara:

Lord Raamachandran has incarnated as the son of DasaraTA to destroy the

darkness of fear from those , who have sought His refuge . He is aasritha

santhrAsa (fear) dhvAntha vidhvamsanan(destroyer of the darkness

constituted by fear). He is like the Sun , which chases away the physical

darkness. Similarly ,Lord Raamabhadran has incarnated to banish the mental

darkness caused by fear of samsAric afflictions for those, who have sought

His protection .He is the Sun (Bhaaskaran) shining in the Supreme space (

paramAkAsam ) of SrI Vaikuntam. Such a Sun shining in SrI Vaikuntam is

radiant with His Svayam JyOthi( Parama vyOma Bhaskara:) and is victorious

(Jayathi) . Just as the lustre (Prabhaa) never parts with the Sun ,SeethA

pirAtti never leaves the side of Her Lord and makes His glories supremely

radiant ( SeethayA dhEvyA PrabhAvAn Parama VyOma Bhaskara: Jayathi).

Deep aspects of SrI tatthvam is referred to here. Lord Raamachandran and

His Devi enjoy nithya yOgam . They are never separated from one another

(Nithya SrI and anapAyinee). Their nithya sambhandham is celebrated here ,

when She is likened to the PrabhA of the BhAskaran. Without that grand

lustre (PrabhA), the Sun will not amout to any thing.SrImad RaamAyaNam

also refers to this Tatthvam as : "BhAskarENa PrabhA YathA", when it

salutes the inseperable relationship between the dhivya dampathis.Unlike

other PrabhAs , the PrabhA of Sooryan spreads everywhere and illumines

everything. Joined with the PrabhA , the BhAskaran destoys the long and

dark night of SamsAram.One can not say that Bhaskaran alone (devoid of His

prabhA) drives the darknes (grants mOksham). Thus PirAtti's UpAyathvam for

Moksham is asserted with this analogy. This is the Parama tAthparyam (deep

meaning) of the analogy of Raamabhadran and SeethA Piratti as the Sun and

its PrabhA.

SlOkam 2: The significance of the Abhaya Hastham of the Lord

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

prAya: prapadhanE pumsAm pouna: punyam nivArayan

hastha: Srirangabharthrur-mAmavyAdhabhayamudritha:

(meaning): The right hand of Uthsavar RanganAthar (Lord Raamachandran)

holds the abhaya mudhrai to assure the PrapannAs that they do not need to

be afraid of any thing. When one reflects on that abhaya mudhrai, it

appears as though the Lord is saying : " Oh prapannAs ! Stop! It is enough

that you have performed prapatthi once. You should not perform Prapatthi

again". That abhaya mudrai seems to be a reminder to the PrapannAs that

Prapatthi needs to be performed only once. Swamy Desikan prays here for

the protection by that abhya hastham of the Lord.

SlOkam 3:The glory of the Prapatthi yOgam

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

In this third slOkam , Swamy Desikan reminds us of the vow of the Lord to

hasten to protect the Prapannan, who sought His protection. This prapatthi

yOgam is easy to perform and does not have all the difficult

steps of Bhakthi yOgam to gain mOksham.

namastasmai kasmaichana bhavathu nishkinchanajana-

svyam-rakshA-dhIkshaa samadhika-samidhAna-yasasE

surAdhIsasvairakshaNa kupitha-saapAyudhavashU-

dhrashtthAdhurjAtha-prasamana padhAmbhOja rajasE

The glory of the SaraNAgatha Rakshakan, Raamachandran keeps growing

forever. His glory is limitless. DevEndran misbehaved with AhalyA , the

wife of Sage Gouthamaa. The Sage got angry at Indhran and his wife and

cursed them both. Ahalyai got transformed into a stone and lay by

thewayside. The speck of dust from Lord RaamA's Thiruvadi fell on AhalyA ,

who had ben transformed into a stone .The redeeming power of even the dust

speck from the Lord's feet restored Ahalya back to her human form and

united her with her husband. adiyEn offers my praNAmams to that matchless

Raamachandran.

Paasuram 1: Lord is the UpAyam for Moksham

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

sOham tavirkkum suruthi poruL onRu solluhinROm

nAkam tanakkum irAkkatharkkum namakkum saraNam

aakaNDalan mahanAhiya aavalippERiyathOr

kaaham pizhaitthida kaNNazhivE seytha KaakutthanE

(meaning): Lord Kaakusthan (Raamachandran) , who spared the life of the

egotistic son of Indhran ( appearing in the form of the crow) after he

performed SaraNAgathy and limited His anger with the destruction of just

one eye inspite of the extraordinary offense that he committed against His

Devi. He is the Lord, who is the means (UpAyam) for protection of the

DevAs, RaakshasAs and us. This is the deep meaning of

the VedAs and His glory as the SaraNAgatha Rakshakan removes firmly all of

our sorrows and fears.

The prANa PradhAnam ( sparing the life) to the offending KaakAsuran is an

importnat event celebrated in SrImad RaamAyaNam. The KaakAsuran chased by

RaamA's BrahmAsthram (empowered in a blade of grass) could not find anyone

to save him . Finally , that crow fell at the feet of the Lord after

traversing all the three worlds looking for some one to save him (

ThrIn-lOkAn samparikramya TamEva SaraNam gatha:). Out of His infinite

mercy and the vow of offering protection to any one (even an aparAdhi) who

sought His protection, Raamachandran spared the life of that Kaakam :

sa tamm nipathitham bhUmou SaraNya: saraNAgatham

vadhArhamapi KaakutsTa: krupayA paryapAlayath

--Sundara KaaNDam: 38.34 (Words of HanumAn )

Even if the crow deserved to be killed, Lord Raamachandran spared its life

because it had performed SaraNAgathy at His sacred feet.

Paasuram 2: Lord's Abhaya pradhAnam is Veda Saaram

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

orukkAlE SaraNAha adaihinRARkkum

Unakkadimai aahinREn yenkiRArkkum

arukkAthE yanaivarkkumanaivarAlum

anjElenRu aruL koduppan , ithuthAnOthum

irukkAlumezhil munivar ninaivinAlum

ivaiaRivArseyaludanennisaivinAlum

nerukkAtha neeLvirathamenakkonRennum

neRi uraitthAr nilai uNarnthu nilai peRROmE

(meaning): Lord Raghu Raaman shared His thoughts before VibhIshaNan at the

time of accepting his SaraNAgathy request : " It is my vow to grant

freedom from fear (abhaya pradhAnam) for any one(janthu) , who performs

saraNagathy to Me even once and states that he is My daasan . For that

janthu which practiced SaraNAgathy, I will take the full responsibility so

that no harm comes to it.This is My sacred vow based on the essence of

Vedam -Smruthi and SadAchAram".

Swamy Desikan states here that his mind was filled with peace / joy , when

he reflected on this magnanimous statement by the Lord about His

SaraNAgatha RakshaNa vratham(neRi).

Next , we will cover the first two chapters of Abhaya pradhAna Saaram :

(1) Prabhandha avathAram (2)Para Tatthva NirNayam .

We enjoyed in the previous post the three brilliant Sanskrit slOkams and

two Tamil Paasurams at the beginning of Swamy Desikan's SrI Sookthi Abhaya

pradhAna Saaram.Let us now highlight the content of the first chapter of

Abhaya PradhAna Saaram.

He is "AnjEl yenRu aruL Koduppaan " for those who sought His refuge once

and identified themselves as His Daasans (OrukkAlE SaraNAha

adhaihiravarkkum , Unakkadimai AhinrEn yenravarkkum ).He will assure them

total protection from all fears . This is the essence of Abhaya pradhAnam

offered by our SaraNAgatha RakhsaNa Vrathy , Lord Raamachandran.

First Chapter: Prabhnadha AvathAram

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

SrIman NaarAyaNan took the avathAram as the son of King DasaraTA during

one of the ThrEthA Yugams. At that time , Brahma appeared before Sage

Vaalmiki and blessed him with "dhivya Saarasvatham" (Divine speech) to

compose the ithihAsam of SrImad RaamAyaNam to celebrate the glories of

the Vibhava avathAram of the Lord centered around SaraNAgathy Tatthvam.

Brahma blessed Sage Valmiki to have dhivya chakshus ( divine vision ) to

experience all that happened during RaamA's life so that his description

of the charitham would be free from any mistakes (na tE vaak anruthA

kaavyE kaachith athra bhavishyathi). Valmiki revealed the avathAra rahsyam

of the Lord as SrI Raamachandran in SrImad RaamaayaNam as a result of that

divine anugraham of Saravathy Vallabhan (Brahma Devan).

After composing the 24,000 slOkams of this sacred epic, sage Vaalmiki was

looking for a qualified adhikAri to teach this MahA PuNya charitham, which

is equal to Vedam (PuNyam Vedaisccha sammitham).

The beautiful and learned sons of Lord Raamachandran and SitA PirAtti ,

Lava KusaaLs , appeared at this time before Sage VaalmIki and prostrated

(Paadha UpasangrahaNam) at his sacred feet.

Sage Vaalmiki recognized that KusaLavaaLs are the fittest adhikAris

(Uchitha Utthama adhikAris) for propagating SrImad RaamAyaNam , which

expounds the deep and esoteric meanings of VedAs. He assessed the young

boys of the dhivya dampathis to be MedhAvis (filled with discriminating

intellect) and proficinet in the mastery of the VedAs and established in

the VedAs (practioners of Vedic anushtAnams).

Sage VaalmIki was immensely delighted to instruc them and spread the

messages of SrImad RaamAyaNam , which came in to existence to explain the

deep meanings of VedAs.

sa thu mEdhAvinou dhrushtvA VedEshu parinishtithou

VedOpabrahmNArTAya thAvagrAhayatha Prabhu:

--SrImad RaamAyaNam : Baala KaaNDam: 4.6

Thus Srimad RaamAyaNam took its avathAram as a Prabhandham through Sage

Vaalmiki and propagated throughout the world through the kaimkaryam of his

sishyAs , Lava and KuchA.

In the next posting of this SrI Raama Navami series, we will study the

second chapter Of Abhaya PradhAna Saaram (Para Tathtva NirNayam) dealing

with the establishment of the Parathvam (the Supermacy ) of the Lord who

incarnated as Raamachandran at AyOdhi .

Today , we will study the second of the Ten chapters of the SrI Sookthi

entitled " para Tatthva NirNayam".

SrImad RaamAyaNam is Veda UpabrahmaNam or the grantham that explains the

meaning of the VedAs. Among those works, which serve in these categories

is the SvEthasvathAra Upanishad, which focuses on two cardinal points: (1)

Sarva SaraNya Para Tatthva vishayam (The Lord serving as the Supreme

Potector/Rakshakan for one and all) (2) Sarva adhikAra SaraNAgathi Roopa

Parama Hitha vishayam( the supreme UpAyam , which is in the form of

SaraNAgathy that is open to all adhikAris).

1)Sarva SaraNya Para Tathtvam

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

When it comes to the examination of who is the Supreme most protector for

one and all , who seek the refuge, It is easy to prove that SrIman

NaarAyanan taking the different VibhavAtharams like Narasimhan,

Raamachandran and krishNan is the Supreme Godhead(ParamAthmA). Some times

, the confusion about his fundamnetal truth arises due to the competing

claims of this status by two Others : (1) BrahmA and (2) Sivan. Brahma is

the son of SrIman NaarAyaNan and Sivan is the son of BrahmA and therefore

is the grandson of SrIman NaarAyaNan. It is accepted that SrIman

NaarAyaNan has no equal or superior, when it comes to being the unfailing

Supreme protector of all, who seek His rakshaNam. His parathvam

(Supermacy) is considered as " SarvasmAth Paraathvam" (Superior to every

one). This is acknowledged by BrahmA and Sivan themselves. Let us cite

some direct Quotations from BrahmA and Sivan about the fact that PerumAl

is indeed Sarva VilakshaNa Parabrahmam (The One with unique and unmatched

glories as SaraNAgatha Rakshan):

1. Oh Raamachandra! You are the Unchanging Para Brahmam and is eternal (

Aksharam Brahma Sathyam cha)--Yuddha KaandaM: 120-14). These are BrahmA's

words as he salutes his Lord , the victorious Raamachandran in front of

him .

2.You are the root cause of all the three Worlds and their beings and is

the Lord of them all ( Thvam ThrayANAm hi lOkAnAm aadhikarthA Svayam

Prabhu: Yuddha KhANDam: 120-19). These are again BrahmA's own words.

3. Oh RaamabhadrA! The whole world is Your SarIram ( Jagath Sarvam sarIram

tE ; Yuddha KaaNDam:120-26).Quintessence of VisishtAdhvaithanm is revealed

here by the overawed BrahmA .

4. Oh RaamachandrA! You are the UpAyam/means and the fruit of SadhanA for

Moksham . You are the Moksham granting Lord ( SaraNyam saraNam cha Thvam

aahu: Maharishaya:Yuddha KaaNDam: 120.18).

The above are all the direct statements of Chathur Mukha BrahmA. The

following

passage of SvEthasvathara Upanishad asserts that SrIman NaarAyaNan created

that BrahmA :

yO BrahmANam vidhadhAthi poorvam yO vai VEdAmsccha prahiNOthi Tasmai

tamm ha dEvAthmabuddhi prakAsam mumukshurvai SaraNamaham prapadhyE

...SvEthasvatharam: 6-18

(" I an aspirant after liberation seek refuge in (Surrender unto) that

effulgent Lord , who creates BrahmA FIRST (at the time of creation) and

who endows Him with the VedAs also and on account of whom the intellect of

mine shines out"). This is the manthram for performing SaraNAgathy at the

sacred feet of the Lord.

BrahmA's message to SrI Raaman through Yama Dharman

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

When the avathAra Kaaryam of Lord Raamachandran is completed , Yama dharma

Rajan brings the message of BrahmA to the Lord at AyOdhdi and requests Him

to return to His natural abode , SrI Vaikuntam , now htat the avathAra

Kaaryam is over .Here is the plea of Brahmaa:

Oh Lord Raamachandra ! You created me(BrahmA) in Your navel lotus and

commanded me to engage in the creation of the Universe and its beings. You

gave me the power of Jn~Anam and Sakthi to perform my duties of creation

without obstruction .You incarnated as VishNu from the Para VaasudEva form

for the sake of protection of the world and its beings...You were born as

the son of King DasaraTA in the form of a human to destroy RaavaNa , who

was causing harm to the dEvAs and all Janthus..RaamAyaNam, Utthara

KaaNDam: 104-7 to 11.

Our Lord serves as the protector even for BrahmA and other Gods . They

seek Him as their surest refuge. He is therefore the Para Tatthvam defined

by Veda BhAgams and Upa Brahmanams like SrImad RaamAyaNam .

The above passage is in the Utthara RaamAyaNam , where He (Lord

Raamachandran)is requested by BrahmA to return to His Supreme abode of SrI

Vaikuntam now that His avathAra Kaaryam is completed ; this establishes

His (Lord Raamachandran's) Parathvam.Here is the request for the Lord to

return to His Supreme abode as SarvEsvaran:

aagaccha VishNO Bhadram tE dhishtyA prApthOsmi Raaghava

BhrAthrubhi: saha DEvAbhai: pravisisva svakAm tanum

VaishNaveem thAmm mahaatEjastadhvaakaasam sanAtanam

Thvam hi lOkapathirdEva na ThvAm kEchana jAnathE

ruthE mAyAm VisAlAkshIm Tava poorvaparigrahaam

Yaamichcasi MahAtEjasthAm tanum pravisa svayam

--RaamAyanam: utthara KaaNDam: 110-8 to 12

(Meaning): Oh Lord VishNu! MangaLam to You ! Please return to Your

aasthAnam ; that would be our BhAgyam. Please take the form of Your choice

with Your brothers . Please take the form of VishNu or whatever form You

wish to take.You are the sole refuge for all the worlds.Some do not know

about this cardinal truth .None except MahA Lakshmi , who never ever

leaves You , She alone knows fully about the full extent of Your glories.

Please enter into the form of Your choice and return to Your Supreme

abode.

That Raamachandran is the direct avathAram of SrI Vaikunta Naathan/Para

VaasudEvan is referred to by BrahmA here and His role as the unfailing

SaraNAgatha Rakshakan underlying His Parathvam is emphasized here by none

other than BrahmA. Swamy Desikan establishes His Para Tatthvam first

before delving in to His power as a SaraNAgatha Rakshakan.

In the next posting , we will study together the upadEams by Swamy Desikan

on "SaraNAgathy Taathparya Prapancham".

Today , we will start the study the third chapter of Abhaya PradhAna

Saaram celebrated in the SaraNAgathy Vedam alias SrImad RaamAyaNam.

In this chapter, Swamy Desikan celebrates the LakshaNams/lingams/ chihnmas

(distinct marks) of a MahA Kaavyam (viz) SrImad RaamAyaNam this way:

upakramOpasamhArou abhyAsOapUrvathA phalam

artTavAdhOpapatthee cha lingam Taathparya nirnayE

(meaning): For the determination of the central meaning of a great

composition , Six signs are essential: (1) The beginning (Upakramam)and

the ending (UpasamhAram) should be focussed on the same theme (2)

Stressing number of times (abhyAsam) that central theme in the body of the

work (3)Saying some thing new ( apoorvam:hitherto unrecorded) about that

central theme (4)To point out the fruits (Phalam) of the observance of the

central doctrine forming the theme of the work (5)eulogizing /extolling

that central doctrine and (6) pointing out the reasonings and clues

(Yukthis) to support that central doctrine .

Swamy Desikan concludes that SrImad RaamAyaNam of Sage Vaalmiki dealing

with the sacred charithram of Lord Raamachandra accomplishes all these 6

goals to position itself on the highest level of MahA Kaavyams and to be

saluted as an IthihAsam.

What is this central doctrine that dominates SrImad RaamAyaNam ?

It is the matchless , soul-redeeming doctrine of SARANAAGAHTY so much so

that the entire IthihAsam is saluted as the fifth Vedam: SaraNAgathy

Vedam.

It is the central spoke (Lynch pin, acchANi) for the wheels of the chariot

of SrImad RaamAyaNam.

This central spoke , SaraNAgathy Dharamam , which led to Lord Raamachandra

being saluted as " DharmO VigrahavAn " (The embodiment of the lofty

/SrEshta Dharmam of SaraNAgathy ) and the granting of Abhaya PradhAnam by

our Lord in ALL THE SEVEN KAANDAMS OF SRIMAD RAAMAAYANAM.

In the third chapter of Abhaya PradhAna Saaram , Swamy Desikan highlights

the individual acts of abhaya pradhAnam for the SaraNAgathAs, who sought

the refuge of Lord Raamachandra. The observance of His self-avowed

SaraNAgahty Dharmam are highlighted in this chapter with many references

to the individual slOkams of SrImad RaamAyaNam.

It is no wonder that great AcharyAs before and after AchArya RaamAnujA

celebrated and taught Srimad RaamAyaNam to their disciples . Some of them

are Thirumalai Nambi , the uncle of AchArya RaamAnujA , who initiated his

nephew on the sookshmArthams (esoteric and the inner meanings ) of SrImad

RaamaayaNam centred on the SaraNAgathy Dharmam. In that tradition followed

Swamy Paraasara Bhattar , PeriyavAcchAn PiLLai and Swamy Desikan down to

the present day VaishNavite AchAryAs.

Let us study the 50th slOkam of SrI GuNarathna Kosam of Swamy ParAsara

Bhattar to illustrate his devotion to SrImad RaamAyaNam . This is the most

famous fiftieth slOkam of SrIguNa Rathna Kosam strating with the words: "

Mathar-Mythili Raakshasi Thvayi---". The detailed meanings of this slOkam

are given in the Nov 18, 2001 Bhakthi List Posting:

http://www.ramanuja.org/sv/bhakti/archives/nov2001/author.html

In this slOkam , Swamy ParAsara Bhattar says : Maathar Mythili ThvayA

Raamasya GhOshtee laghutarA ". Your offer to protect the rakshasis from

HanumAn's wrath makes You superior to RaamA in SaraNAgatha rakshaNam. Your

GhOshti is thus superior to that of Your Lord . He protected the offending

crow and VibhIshaNan ONLY AFTER they performed SaraNAgathy . You in

contrast offered to protect the RaakshasIs who were tormenting You even

before they could perform SaraNAgathy .Such is the depth of Your DayA to

make RaamAyaNam to be renamed as SitAyaNam!

The incidents of SaraNAgathy in the 7 KaaNDams of RaamAyaNam

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

Only the Lord , who is SamarTa KaaruNikan is truly capable of being

SaraNAgatha Rakshakan. He should be both SamarTan (One having the Sakthi)

and KaaruNeekan (One possessing abundant mercy/bhUtha dayA )to be fit to

be the SaraNAgatha Rakshakan . If He is just a SamarTan , He may not have

the DayA to be sensitive to the appeal of the SaraNAgathan. If he were to

be just a KaaruNeekan, his heart may melt over the plight of the

SaraNAgathan but He amy not have the Sakthi to protect . Thus He has to be

both SamarTan and KaaruNikan (SamarTa-KaaruNikan). Rest of the gods fall

by the wayside by these requirements standards.

In the third chapter, Swamy Desikan lists the different SaraNAgatha

RakshaNam episodes in each of the seven KaaNDams of SrImad

RaamAyanam.These are:

1) Baala KaaNDam: The prapatthi of the DevAs for protection against

RaavaNan is an example. This is at the begining of RaamAvathAram .

BrahmA addresses the Lord at the Puthra Kaameshti Yaagam performed by Sage

Rishya Srungar as follows:

Siddha Gandharv YakshAsccha tatasthvAm SaraNam gathA:

Thvam gathi: paramA Deva sarvEshAm na Paranthapa

vadhAya Deva chathrUNAm nruNAm lOkE mana: kuru

--Bala KaaNDam : 25.25

(Meaning): SiddhAs , GandharvAs, YakshAs have assembled here along with

maharishis and have sought You as their protector (from the torment of

RaavaNan). You are the Supreme Resort for all of us , Oh punisher of all

foes! Therefore , make up Your mind to descend into manushya lOkam for the

destruction of the enemies of the gods (dEvAs).

As SaraNAgatha Rakshakan , our Lord responded positively:

bhayam thyajatha bhadram vOhithArTam yudhi Raavanam

hathvA krUram dhurAgarsham dEvarshINAm bhayAvaham

dasa varsha sahasrANi dasa varsha sathAni cha

vathsyAmi maanushE lOkE paalayan pruTiveemimAm

yEvam dathvA varam dEvO dEvAnAm VishNurAthmavAn

--Baala KaaNDam : 25. 28-30)

(meaning): " Oh dEvAs ! Give up your fear. May auspiciousness come your

way ! I will destroy RaavaNa , the scourge of dEvAs and Maha Rishis in the

battle field .I shall remain in the world of humans to rule over this

globe for eleven thousand human years . Having blessed the dEvAs with this

boon (and accepting to protect them ), the high-souled Lord picked AyOdhyA

as His janma BhUmi.

2) AyOdhyA KaaNDam: LakshmaNa Swamy's SaraNAgathy prior to the Lord's

departure for Vana Vaasam to fulfill His father's command (Pithru Vaakya

ParipAlanam).

sa BrAthru charanou gADam nipeeDya Raghunandhana:

SeethAmuvAchAthiyasA: Raaghavam cha MahAvratham

--AyOdhyA KaaNDam : 31.2

(meaning): Lakshmanan fell at his elder brother's feet and held on to His

feet tightly and addressed these words aimed at Raaman and SitA PirAtti.

Kurushva Maamanucharam vaidharmyam nEha vidhyathE

kruthArToham bhavishyAmi Tava chArTa: prakalpathE

--AyOdhyA KaaNDam :31.24

(Meaning): My revered Brother! Please accept me as Your servant performing

kaimkaryam. There is no deficiency in accepting me by granting my request

.. If you concede , adiyEn will gain the fruit of kaimkaryam , while You

would gain the fruits of protecting the one , who sought SaraNAgathy at

Your sacred feet .

The SaraNAgathy episodes from AarANya , KishkindhA , Sundara , Yuddha and

Utthara kaaNdams will be covered in the next posting .

Today , we will continue with the study the third chapter of Abhaya

PradhAna Saaram celebrated in the SaraNAgathy Vedam alias SrImad

RaamAyaNam.

So far we studied the examples of Abhaya PradhAnam/saraNAgatha RakshaNam

by the Lord. Let us now focus on the incidents in AaraNya KaaNDam and

KishkindhA KaaNDam .

AaraNya KaaNDam

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

In the very first sargam of AaraNya KaaNDam , SrI Raamachandran's arrival

at DaNDakA forest is described . Lord Ramachandran , SitA PirAtti and

LakshmaNan are recieved with warmth by the Sages , who reside in that

forest . The pious sages performing Yaagams and pursuing righteous customs

were being tormented by the RaakshasAs. The terrorized sages desired to be

protected by the Lord and sought His refuge. In the context of Raksha

apEkshai ( desire for protection ), there is no need to perform any

Special SaraNAgathy at the feet of one with Sakthi and KaaruNyam . The

sages advanced the reason why they should be protected by Lord

Raamachandra (Aaranya KaaNDam 1.17-21):

" The King being the protector of righteous and also the resort for these

people , famous , revered and rspectable holder of the staff of justice ,

worshipful protects the subjects.Oh Scion of Raghu! It is hence the king

is saluted (by all) ,enjoys the foremost delightful pleasures. We being

the residents of Your kingdom deserve protection from You . Whether

staying in the city or in the forest (AaraNyam) , You, the Lord of people

are our king. Having given up punishment , controlled anger and conquered

the senses and having the wealth of asceticism , WE SHOULD ALWAYS BE

PROTECECD BY YOU AS A FOETUS BY ITS MOTHER".

The AraNya KaaNDa slOkam quoted by Swamy Desikan in the context of the

maharishis' request for protection is:

tE vayam BhavathA rakshyA bahvadhvishaya-vaasina:

nagarasthO vanasthO vaa Thvam nO raajA janEswara:

--AaraNya KaaNDam: 1.20

The Sages of the dandaka forest were seeking protection by Lord

Raamachandran from the RaakshasAs , who interfered with their sacred

observances and oppressed them. Raama offered total protection and freedom

from fear for the sages of the Dandaka forest . This is the abhaya

pradhAnam of the Lord to the Maharishis of the Dandaka forest in AaraNya

KaaNDam .

KishkindhA KaaNDAm episodes

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

The offer of protection to SugrivA and Vaali Vadham are the episodes in

this kaaNDam dealing with abhaya pradhAnam.

SugrIvA reminds of the lord of His promise of Abhaya pradhAnam:

prartij~nA yaa kruthA Veera ThvayA Vaali vadhE purA

saphalAm kuru thAmm kshipram lathAm kaala ivAgathA:

--KishkindhA KaaNDam:14.6-7

(meaning: " Pray implement wihtout dealy the vow that was undertaken by

you the other day to kill Vaali , Oh Valiant prince , in the same way as

the season of fructification , when arrived , makes a creeper bear

fruit ".

Lord Raama replies to this fear-soaked request of SugrivA:

" I shall dispel this (very) day the fear as well as the feeling of

animosity inspired (in you) by Vaali , Oh monkey chief ! ....Know Vaali as

killed on the battle field this (very ) day by my might . No falsehood has

been uttered by me ever before even though I continued in adversity for a

long time , overcome as I was by greed for piety , nor shall I tell a lie

under any circumstance (even here after); and I shall fulfill my vow ."

Thus Lord Raamachandra gave Abhaya PradhAnam to SugrivA, killed Vaali with

a powerful arrow and set the stage for the location of SitA PirAtti by

HanumAn and the battle with RaavaNA at Lankaa to fulfil His vow of abhaya

pradhAnam to the DevAs referred to in the Baala KaaNDam .

In the next posting , we will study the episodes of abhaya pradhAnam

covered in Sundara and Yuddha KaaNDams and complete the study of the third

chapter of Swamy Desikan's Abhaya PradhAna Saaram.

On this auspicious day , it will be useful to recap the scope of the ten

individual chapters of Swamy Desikan's masterly upadesams on SaraNAgathy

Saasthram housed in his SrI Sookthi of "Abahya PradhAna Saaram "(APS). So

many gems relating to the SaraNAgathy Dharmam are embedded here from the

SaraNAgathy Vedam of SrImad RaamAyaNam .

The references to the doctrines of SaraNAgathy in this SrI Sookthi are so

many that it will take years to cover them all with justice ; hence,

adiyEn will be only choosing illustrative examples from Swamy Desikan's

marvellous SrI Sookthi of APS. adiyEn will return to the coverage of the

third chapter and references therein to Sundara and Yuddha KaaNDam

episodes relating to SaraNAgathy Saasthram later .

NamO NamO RaaghavAya anisam ! NamO NamO Raghukula TilakAyA!

The extraordinary details that Swamy Desikan provided to explain the

perfection of VibhIshaNa SaraNAgathy forms the heart of this SrI Sookthi

of APS. let us start with a overall architecture of this SrI Sookthi of

APS . There are TEN Chapters in APS .

Chapter 1: Prabhandha AvathAram

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

During TrEthA Yugam , SrIman NaarAyaNan incarnated as the son of the King

of AyOdhyA , DasaraTan. Once Brahma's son , Sage Naaradha told the story

of Raama"s avathAram succinctly to VaalmIki. Brahma blessed VaalmIki

thereafter to have the power of flow of the divine nectar of poetry to

channel the flood of Bhakthi in the form of SrImad RaamAyaNam. With the

anugraham of Brahma Devan , VaalmIki acquired the divine power of seeing

the past in minute detail and related to all the happenings during the

Lord's avathAram and described them clearly as if describing a fruit

resting in one's one's palm . Knowledge about Lord Raamachandran's

avathAra rahasyams are essential to one, who seeks the fruits of

Moksham.VaalmIki wanted to reveal these rahasyams to the people of the

world out of his compassion for them. Thus arose SrImad RaamAyaNam.

This sacred history of the Lord is for helping people to comprehend

clearly the inner meanings of VedAs. Those who have limited knowledge of

VedAs are inclined to miscomprehend and misintrepret the messages of the

eternal VedAs and the VedAs are afraid of these people. Sage VaalmIki

composed SrImad RaamAyaNam to remove the fears of VedAs since a study of

RaamAyaNa will help them understand the true meanings of the VedAs. It is

said that when RaamAyaNam is placed in one scale of a balance and the four

VedAs in the other scale , the scale with RaamAyaNam stayed down

indicating the loftiness of RaamAyaNam over the VedAs.

VaalmIki needed capable students to learn RaamAyaNa and its meanings from

him . The children of Raama , Kusa and Lavaa , arrived at the hermitage of

Vaalmiki at that time and became the most fititng students

to learn and propagate the messages (avathAra rahasyams) of this dhivya

Charithram about their Divine Parents.

Chapter 2: Para Tatthva NirNayam

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

This chapter settles cleary that SrIman NaarAyaNan , who incarnated as

Raamachandran is the Supreme God. SvEthasvatara Upanishad reveals two

truths: (1)SrIman NaarAyaNan is the Para Devathai and (2) SaraNAgathy

performed at His sacred feet leads to Moksham and freedom from all

fears.SrImad RaamAyaNam also establishes these two important points.

Chapter 3: SaraNAgathy Taathparya Prapancham

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

This chapter explains the inner meanings of SaraNAgathy or aathma

nivEdhanam or self-surrender. VedAs prescribe the performance of

SaraNAgathy at the sacred feet of the Supreme Being and RaamAyaNam from

beginning to end points out the importance ofSaraNAgathy by a jeevan.All

the seven cantos of SrImad RaamAyaNam house episodes of individual

SaraNAgathys and the inestimable benefits obtained by the one , who used

this upAyam (means )to gain the rakshaNam(protection) by the Lord through

His blessings of Abahya PradhAnam (Freedom from any kind of fear).

4. PrakaraNa Taathparya NirNayam

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

The establishment of the inner meanings of VibhIshaNa SaraNAgathy and the

sigificance of the five angAs (parts) of his SaraNAgathy are explained in

this chapter. PrakaraNam means the constituting Division of a whole object

or entity.Taathparyam refers to the meanings . NirNayam means the

establishment of the veracity . Therefore PrakaraNa Taathparya nirNayam

means the establishment of the true meanings of

the various parts (angAs) of SaraNAgathy , the central subject of SrImad

RaamAyaNam . The true fruits (Phalan ) that VibhIshaNa sought thru his

SaraNAgathy is explained as Raama Kaimkaryam and not the gaining of the

kingdom of his brother.

5.SaraNya Seela prakAsam

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

This chapter salutes the unparalleled auspicious attributes of the

SaraNAgatha Rakshakan , Raamachandran. These guNams shine more in Vibhava

SaraNAgathy than even in the Para Satate at SrI Vaikuntam.Incidents from

VibhIshaNa SaraNagathy are used to illustrate the Lord's matchless guNams

in the context of His abhaya pradhAnam to this brother of RaavaNA.

6. SaraNya Vaibhava prakAsam

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

The superiority and glory of Raamachandran as SaraNAgatha Rakshakan is

celebrated in this chapter. The unfailing power of the Lord to grant

abhaya pradhAnam and offer protection to the SaraNAgathan is covered here

once again in the context of VibhIshaNa SaraNAgathy.

7.Parama Dharma NirNayam

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

This chapter establishes as to what is the Supreme Dharmam to be

observed.In the previous two chapters , the Lord's SvabhAvam (intrinsic

nature)and Vaibhavam (Glories) were celebrated. Here, it is established

that SaraNAgatha RakshaNam is the Supreme most important Dharmam.

8.SaraNya Vratha Visesha PrakAsam

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

This chapter focuses on the superior vow undertaken by the Rakshakan to

protect the one , who sought his refuge. VibhIshaNa SaraNAgathy incidents

are chosen again to illustrate this important aspect of the vow taken by

the Rakshakan(Lord RaamA) as SaraNAgatha Vrathee (One who has taken the

vow to grant abhaya pradhAnam to a SaraNAgathan).

9.SaraNya-SaraNAgatha Sangama laabham

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

This chapter explains the phalans (fruits)resulting from the union of the

One who seeks protection (SaraNAgathan) with the One who offers that

protection as SaraNyan. The glories of both are covered using VibhIshaNa

saraNAgathy episodes once again .

10.PrApthi PrakAra Prapancham

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

The way in which VibhIshaNan united with Raamachandran (Sarva LOka

SaraNyan) as SaraNAgathan is celebrated here. The special welcome of the

Lord in His role as SaraNyan and the reaction of the SaraNAgathan to that

exhilarating svAgatham(welcome) and VibhIshaNan's declaration of his own

sense of unfitness for such an honor are covered furhter.The fruits of

gaining the blemishless nithya Kaimkaryam to the Lord as a direct result

of VibhIshaNA's SaraNAgathy forms the concluding note of this SrI Sookthi

, Abahya PradhAna Saaram. This is the Saaram ofthe Lord grantign abhaya

pradhAnam. This then is the principal fruit arising from VibhIshaNa

SaraNAgathy.

adiyEn will take up the details covered in the individual chapters later.

SrI SithA SamEtha Raamachandra ParabrahmaNE Nama:

Swamy Desikan ThiruvadigaLE SaraNam

SrI NaarAyaNa YathIndhra MahA DesikAya Nama:

Daasan , Oppiliappan Koil VaradAchAri SadagOpan