Summary of SiddhOpAya SodanAdhikAram : Part XXII

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Sri:

 

Dear BhakthAs :

 

Today adiyen will conclude the summary of SiddhOpAya sOdhanAdhikAram

to continue with the SahasaranAmAs relating to this chapter .

 

Second AakshEpam about Prapatthi & SamAdhAnam

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There are those , who object to Prapatthi based on the Sesha-Seshi

Realtionship between us and the dhivya dampathis . EmperumAn is

Seshi . We are like children to Him . They extend the analogy further

and point out that the child is entitled to the breast milk and will cry for

it and there is no reward for the mother to executer her duty. Therefore

they take the position that we are entitled to recieve the phalan of Moksham

and we do not need to enact Prapatthi for that blessing of Moksha Sukham .

 

SamaadhAnam : All the Sages and AchAyAs like RaamAnujA engaged in

the Prapatthi anushtAnam themselves and have instructed others to execute

this upAyam without fail . They have provided PramANams from the SaasthrAs

and kept the tradition . Those who believe in SaasthrAs of BhagavAn have

to recognize that the Sarva Seshi , BhagavAn will not come forward

to protect us , the karma vasyAls unless and otherwise , we have completed

this upAya anushtAnam . If we abandon His Saasthrams , we will be abandoning

Him , the Sarva Seshi as well and make Him non-existent. Even the child has

the right to get the mother's milk , it still has to position its lips on the mother's

nipples to recieve the milk . Hence , even if we have the right to recieve

the anugraha phalan of the Lord , we have to perform an upAyam like Prapatthi

or Bhakthi yOgam .

 

When this is so , how can we reconcile statements of some mahAns , who question

the need for the act of protecting themselves (their aathmAs ) , while the Lord is

there as the Sarva rakshakan . The basis for their thinking is : The one who has

performed BharanyAsam ( the surrender of his aathmA at the sacred feet of the Lord)

does not need to anything else for protecting himself. Even the bharanyAsam performed

earlier for protecting himself was not done out of his own independence(Svatantram) .

The upAyam anushtAthA's ancient karmAs matured and reached a stage and Prapatthi

resulted as visEsha sukrutham without any deliberate planning with svatantram .

Our Lord , the Sarva Seshi took the initiative for the performance of this act for

protection . Therefore , one should not think that he is negaged in protecting himself

and the initiative was his. Sarvarakshaka BhagavAn performs this upAyam and

thereafter takes the full responsibility for the protection of the SaranAgatha Jeevan .

Understanding this subtelty , the MahAns say that we have no sambhandham

with the act of self-protection , when the Lord , the Universal protector is there .

 

Third AakshEpam about PirAtti's role in Prapatthi & SamAdhAnam for it

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EmperumAn has taken the vow (Dheekshai) of protecting all as a vow for

the SaraNAgathy Yaagam . The one , who does not have a wife is not eligible

for performing any Yaagam . Therefore , PirAtti (Sri DEvi ) stands by His side

always to help Him perform His vratham .

 

Earlier , we said that EmperumAn is both upAyama dn Phalan .Our siddhAntham

is that PirAtti united with Her Lord serves as the UpAyam and Phalan in such Yaagams.

 

There are some MahAns , who concede that PirAtti becomes the Phalan , when

Her Lord is being enjoyed . They hold however that She has no role to play ,

when Her Lord is chosen as UpAyam . This view is inconsistent with the views of

our PoorvAchAryAs. If there is fear that the role of the Lord as sole upAyam is

endangered , when PirAtti is included as UpAyam , then there is virOdham

( inconsistency) to the acceptance that She is Phalan along with Her Lord .

One may be led to the position that She can not be Phalan ; it is the Lord alone

who is the sole Phalan in the enjoyment by the Jeevans .

 

If we concede to the view that PirAtti has no roile either in UpAyam or Phalan ,

we run the risk of casting aside the Lord's ThirumEni and ThirukkalyANa guNams.

We are driven to conclude that here is no need for His auspicious body (ThirumEni)

and the auspicous attributes ( ThirukkalyANa guNams ) in the UpAyam and Phalan

states . If guNams are necessary in both the UpAyam and Phalan stages , PirAtti becomes

indispensable to us in both stages. Therefore , it is an undeniable truth that PirAtti

and EmperumAn together become UpAyam and Phalan for us , the Bhaddha Jeevans .

 

BhagavAn ( Saathvatha Samhithai ) , Swamy NammAzhwAr , Sage Vaalmeeki ,

HiraNyagarbhar , Kaasyapar , Sounakar , Maha Rishi ParAsarar , Sri BhAshyakArar ,

KooratthAzhwAn , ParAsara Bhattar , Nanjeeyar through their Sri Sookthis assert

this fundamental truth that the Divine Couple together serve as UpAyam and

Phalan in the Aathma SamarpaNa Yaj~nam . Thus Sruthi , Smruthi and SampradhAyam

support the yEka sEshithvam view . Hence , it is appropriate to offer the havis of Aathmaa

during the performance of Prapatthi to Both of Them . They have their own independent

Vaibhavam and limits and they enhance each other . They have divided some attributes

by their own volition . For instance, the Lord has chosen the masculine attributes of

punishing the enemies , display of anger at those , who trespass His commands etc.

PirAtti has taken on the femenine attributes of Dayaa , patience and forgivenness etc.

They established these boundaries between themselves .

 

We have therefore to accept that the two tatthvams of PirAtti and EmperumAn

serve as UpAyam as well as Phalan and both display YekasEshithavam because of

their unanimity of thought in the well being of the sufferign jeevans and their

unparalleled love for each other .

 

In ManthrAs and PramANams , wherever the Lord is saluted , His PirAtti is

also saluted .

 

The Archaa Forms of PirAtti at the Divine Temples

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Piratti has three forms in which She gives us Her blessings at the dhivyAlayams :

LayArchai , VOgArchai , AdhikArArchai .

 

Piratti resides always on the chest of the Lord as LayArchai. She is present on

the Lord's side as BhOgArchai . In Sannidhis dedicate to Her , she is present as

AdhikArArchai.

 

The ParamaikAnthis who do not seek any phalan except Moksham worship

PirAtti only in the LayArchai and BhOgArchai . AdhikArArchai has Kaamya

phalans as its main purpose . Inspite of this even [aramaikAnthis worship

Her in that form because She is the divine consort of the Lord .

 

( Translation of Dr. V. N. VedAntha Desikan's summary of individual

Chapters of SRTS ).

 

Next , adiyEn will now continue with the 18 SahasranAmAs ( 909-926 ) of

Swamy Desikan relating to SiddhOpAya SodhanAdhikAram .

 

Srimath Azhagiya Singar ThiruvadigaLE SaraNam ,

Daasan Oppiliappan Koil VaradAchAri Sadagopan