Rahasya Navaneetham: SathAbhishEkam Series : Part 12.2( Concluding Part )

[Guest guest]

SrI:

 

Dear BhakthAs :

 

Moola Manthram is made up of 3 vAkyams : PraNavam ,

Nama: sabdham and NaarAyaNAya sabdham . Among these

three vAkyams , Prapatthi is the dominant embedded theme.

 

1.0: Prapatthi & its presence in the three vAkyams .

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The svaroopa samarpaNam , the first of the three samarpaNams

by the Jeevan is in PraNavam. The samarpaNam of the burden of

the Jeevan's protection is linked to Nama: sabdham and the Phala

samarpaNam is connected to NaarAyaNAya section .

 

1. 1: PraNavam & Svaroopa SamarpaNam

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JeevAthmA is different form the body and Indhriyams .Jeevan is of

the form of bliss . Jn~Anam and Aanandham ( bliss) are the guNams of

the Jeevan , which is self-luminous. It does not need any other Jn~Anam

to know itself . It is behind the manifestation as "I ". It is atomic in size.

It is the servant by svabhAvam to the dhivya dampathis. The Lord is

the Master of the Universe( Swami).He is the cause behind this universe.

He is the protector of all. Svaropa samarpaNam is the presentation of one's

AathmA to the Lord , its Owner .The clear understanding of this Swami-Daasan

relationship will lead to the firm grip on artha Panchakam : (1) ParamAthma as

the goal (2) the Jeevan that seeks the Lord (3) the means for attainment of

the Lord( prapatthi) , (4) the Phalan that is gained thru this attainment and

(5) all that stand as obstacles ( VirOdhi) in that effort for attainment . For

full comprehension of these 5 items (artha panchakam) , observance of

Svaroopa samarpaNam is central .

 

1.1: Nama: sabdham & Bhara SamarpaNam

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I have no wherewithall ( akinchanan). I am forever Your servant and I am

always under Your control . You must accept me as the helpless one without

any means to protect myself and offer your protection . That burden of

protecting me is yours .This prayer by the Jeevan is the bhara samarpaNam

implicit in the nama: sabdham.

 

1.2:NaarAyaNAya and Phala SamarpaNam

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Nithya Sooris perform eternal kaimkaryam to the dhivya dampathis.

If they thought they were svatantra purusharkaL or think that they

are doing these kaimkaryams in anticipation of a Phalan , then those

kaimkaryams will be full of blemish .The Prapanna Jeevan reflects on this and

concludes :adiyEn has as much rights as the Nitya Sooris to perform blemishless

Kaimkaryam to the divine couple . adiyEn is filled with great kaamam( desire)

to perform such Kaimkaryams .In this world , the sarIram and Indhriyams and

the karmAs arising from their operation have distracted me and made me unfit to

perform such kaimkaryams .AdiyEn has now performed Prapatthi and got rid of

all those karmAs and am ready for performing such blemishless kaimkaryms.

The Fruits ( Phalan) arising from such kaimkarkayams are placed at Your

Thiruvadi and You must accept them .This is the Phala samarpaNam associated

with NaarAyaNAya sabdham .

 

1.3: The help rendered by Thiru Manthiram

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Thru PraNavam , Thirumanthiram reveals that the Lord is the Seshi ( Master) and Jeevan

is the Seshan ( daasan) and connects them thru this relationship.Nama: sabdham makes

the Sesha Jeevan perform Prapatthi to the Lord and makes the Lord accept that vazhipadal.

The Jeevan prostrates before the Lord in a state of abject helplessness and the Lord

bends over to recieve that Prapatthi . Thru NaarAyaNAya sabdham reveals that the muktha

Jeevan gains the phalan of Bliss in Sri Vaikuntam thru kaimkaryams and the Lord recieves that

Phalan thru Phala samarpaNam , which makes both of them equal in enjoying BrahmAnandham.

 

1.4:Brahma Soothrams and Thirumantram proclaim the same truth

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Brahma Soothrams are the Moolam for Sri BhAshyam .The first two chapters

deal with Para Tatthuvam ; the third covers MokshOpAayam and the fourth about

the Phalan of Moksham .In this order , Thirumanthiram covers Sriman NaarAyaNan thru

the PraNavam , the upAyam of Prapatthi with Nama: sabdham and Moksha Phalan

thru " NaarAyaNAya".

 

2. The elaboration of the three Vaakyams of Dhvayam for reflection

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Dhvayam is used for performing Prapatthi and hence it is called KaraNa

manthram . Dhvyam also has three vAkyams : (1) Sriman NaarAyaNa

charaNou SaraNam prapadhyE , (2) SrimathE NaarAyaNAya and (3) Nama:

 

The first Vaakyam points to the visEsha upAyam .This upAyam is of two kinds:

siddham and saadhyam . The second vaakyam points to the visEsha Phalan ,

which again has two aspects: siddham & saadhyam . The third vaakyam focuses on

the removal of the obstacles (VirOdhis) that stand in the way of gaining the phalan ;

virOdhis also break down into the two categories of Siddham & Saadhyam .Dhvayam

elaborates on the Tatthva-hitha-PurushArTams with its amsams.

 

2.1: The factor (amsam) for anusandhAnam in the first vaakyam is UpAya visEsham

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Our Lord with Periya PirAtti becomes SiddhOpayan for ChEtanan . He stands as

an ancient ( eternal ) upAyam that is not invented by the chEtanan . He is the One

who grants the phalan desired by the chEtanan . Our Lord expects however a small

act ( performance of Prapatthi) from the chEtanan . Our Lord also helps the chEtanan

to perform the Prapatthi thru a SadAchAryan . He makes sure that there are no

obstacles (VirOdhis) to Prapatthi and grants the Phalan of Moksham directly and

thus become the SiddhOpAyam .SaraNAgathy is the vyAja maathra upAyam to gladden

the heart of the Lord , the SiddhOpAyan .Since chEtanan has to perform this Prapatthi ,

this upAyam becomes SaadhyOpAyam .

 

2.2: PurushArTa VisEsham is the amsam to be observed in the 2nd Vaakyam of Dhvayam

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The visEsha phalan(upEyam) is the nithya , niravadhya kaimkaryam done by the Mukta

Jevan to the dhivya dampathis in their Supreme abode . The Mukta jeevan does them

without any feeling of independence ( svatantram) or the thought that the phalan of such

kaimkaryam belongs to it. The Mukta Jevan does engage in such kaimkaryams for gaining

ParipoorNa BrahmAnandham. The phalan from such kaimkaryams is known as Saadhya

Phalan .Our Lord is nithyan ( without beginning or end ) and hence He is Siddha Phalan

(ever-existing Phalan). Our Lord is therefore Siddha uPEyam and the Mukta Jeevan's

Kaimkaryam is Saadhya upEyam ( Phalan).

 

2.3: VirOdhi nivrutthi visEsham is to be refflected in the third Vakyam ( nama:) of dhvayam

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The banishment of VirOdhi is about the removal of all kinds of nescience that might make

the Mukta Jeevan feel that it is a Svatantran and all the kaimkaryams are for gaining some

phalan .These are the two kinds of ajn~Anam that are removed .

 

3.0: The three Vaakyams of Charama slOkam and the concepts to be contemplated there

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The first of the three vaakyams of Charama slOkam deals with the act that should be

performed by the chEtanan , who is a qualified adhikAri ( Sarva dharmAn parithyjya

MaamEkam SaraNam vraja) . The second vaakyam is " aham thvaa Sarva PaapEbhyO

MokashayishyAmi ". This deals with the act to be performed by the Lord , the SaraNAgatha

rakshakan .The third vaakyam ( maa Sucha:) covers the duties of Prapannan after Prapatthi

and his tranquil state of mind .

 

3.1: The thought to be reflected upon from the First vaakyam : adhikAri kruthyam

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The Mumukshu ( one desirous of gaining Moksham) has to beseech protection from

the SarvalOka Rakshakan , our Lord , the SiddhOpAyan . The Jeevan has to seek

the protection at he sacred feet of the Lord .The mumukshu has to realize the impermanence

of wealth and power in this world and develop vairAgyam and seek Moksham as

the only lasting wealth and perfrom Prapatthi .

 

3.2: SaraNya Kruthyam : The anusandhAna amsam in the second Vaakyam

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EmperumAn is the rakshakan for all the world . It is his turn now to remove all

the sins that stood blocking the path for the jeevan to attain the Lord . The Lord

bears now all what the Bhaddha Jeevan bore . Our Lord recognizes the inadequacies

of the chEtanan in performing the ardous Bhakthi yOgam and stands now in the place of

Bhakthi yOgam , when the prapannan performs Prapatthi .If the Prapannan desires

a time at which he wants to leave this world , our Lord grants him that wish too .

Our Lord thus bears all burdens as desired by the chEtanan and grants him sama

bhOgam once the prapannan arrives at Sri Vaikuntam as the Mukta Jeevan .

 

3.3: Utthara Kruthyam by the Jeevan linked to the third Vaakyam of Charama slOkam

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After Prapatthi , the jeevan has to observe the following things : (1) Mahaa viswAsam

in the Lord since the Moksha Phalan is certain and should not fret over anything, (2) he should not

seek any phalan other than Moksham or engage in anya dEvathaa upAsanam , (3) as long

as the jeevan is here in the embodied state , it has to observe all karmaas commanded

by the SaasthrAs ( Aajn~A kaimkaryams) .He should perform this kaimkaryams without

seeking any phalan and perform them just to please the Lord ( Sriman NaarAyaNa

preethyarTam).

 

SarvalOka SaraNyan , our Lord does three things for the Prapannan :(1) He steers

the Jeevan , who is unfit to engage in Bhakthi yOgam and deflects him towards

aSadAchAryan to observe Prapatthi yOgam (2) Our Lord chases away all the sins of

the Prapannan and (3) He helps the Prapannan to be free from worries and

engage in Kaimkaryams that will please Him .

 

3.4: The Limitlessness of EmperumAn , Prapatthi and Moksha Phalan

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The three Tatthvams elaborated by Charama slOkam ( EmperumAn , Prapatthi and

Moksha phalan) are not circumscribed by place , time or vasthu .

 

Our Lord can not be limited to one place , time or vasthu . He is there at all places,

times and vasthus .

 

Prapatthi is again not confined to any place or time or vasthu . It can be done at all

places and at all times and vasthus that are considered equivalent to it.

 

Moksha Phalan and the kaimkarya phalan arising from Bhagavathanubhavam has no

restrictions based on place , time or vasthu.In the state of Moksham , the muktha jeevan

can perform Kaimkaryams to the dhivya dampathis at all places in Sri Vaikuntam and at

all times ( Kaalam has no power in Vaikuntam) and is not confined to a specific vasthu

or other .

 

These are the deep thoughts that are associated with the three rahasyams ,

which are delectable as Navaneetham .

 

Rahasya Navaneetham sampoorNam

 

Swamy Desikan ThiruvadigaLE SaraNam ,

Daasan , Oppiliappan Koil V.Sadagopan

 

 

 

 

 

Swamy Desikan ThiruvadigaLE SaraNam ,

Opilliappan Koil V.Sadagopan