Desika Prabhandham
:
Types of Tamil Poems
*****************************************
Swamy Desikan used
three
kinds of poetic forms for His 405 Paasurams of His Prabhandham.
These are:
1) VeNN Paa (2)
Aasiryappaa (3) Kalippaa
Eighteen of the 405
Paasurams are set in VeNN Paa (4.4%) .One hundred and sixty eight of
the
405 ( 41.5%) are set in Aasiriyappaa format.Majority of them ( 219)
however are set inKalippa form (54.1%) .
The genius of Swamy
Desikan as a Tamil poet and a great AchAryan is abundantly evident
in
these treasures of Paasurams . It would be our good fortune to study
and
reflect on them.
Introduction to
Desika
Prabahndham
**********************************
SrIman
Venkataraghavn of
Bahrain has givena succinct introduction to
Desika Prabhandhams that would be valuableto refer to along with the
darsana soubhAgyam of Swamy Desikan inHis RathnAngi:
http://www.srivaishnavam.com/desikaprabhandham/dp_introduction.htm
There are 19
individual
prabhandhams that house the 405 Paasurams. The first of them is
Amrutha
Ranjani with 39 paasurams.
Amrutha Ranjani:
The
First Desika Prabhandham
*********************************************
Swamy Desikan took
a lot
of effort to remove the many confusions created by other
philosophies
---based on Vedic doctrines or otherwise--- in people's minds by
composing
a series ofSrI Sookthis revered as ChillaRai Rahasyams. They are
written
in MaNipravALa Format (Sanskritized Tamil). The first part of these
ChillaRai Rahasyams contains 17 rahasyams (esoteric upadEsams in
contrast
to Sadhasyams, which are taught in public) starting from SampradhAya
Parisuddhi to Saara DhIpam.The purpose of these SrI Sookthis is for
us to
gain a clear comprehension of the three Tatthvams and three
Rahasyams and
to lead a blessed life devoted to the service to SrIman NaarAyaNan ,
the
AchAryAs empowered by Him and His BhaagavathAs , who are very dear
to
Him..
In each of these 17
rahasyams , Swamy Desikan in his typicaly brilliant and perceptive
manner
condenses the essence ofeach rahasyam/Tatthvam at the beginning and
at the
end in the form of a Paasuram .The beginning and the end Paasurams
of
these 17 rahasyams are assembled together in the first of the Desika
Prabhandham revered by us as Amrutha Ranjani . Swamy Desikan gave
this
name to this Prabhandham because He believed that this would delight
the
heart of the SrI VaishNavan who reflects on it more than Amrutham
(divine
nectar) would. Here, Swamy refers to the spiritual upliftment that
He
recieved from His AchAryAs ; He expands on the three Tatthvams
(ChEthanam
, achEthanam and Iswaran) and reveals the true meanings of the three
Rahasyams( AshtAksharam , Dhvayam and Charama SlOkam ).
*****************************
AMRUTHA RANJANI
***************
1. AchAryan's
irreplacable help (UpakAram)
******************************************
The First and
second
Paasurams of Amrutha Ranjani belong to SampradhAya Parisuddhi
Prabhandham
, the First ChillaRai Rahasyam .
Our AchaaryAs out
of
their limitless compassion for us and Jn~Anam took upon themselves
the
responsibility touplift us ( the suffering jeevans) from the
dangerous
ocean of SamsAram. They instructed us on the deep meanings of
Tatthvams so
that our minds will no longer be agitated by any thing .They helped
us to
perform Prapatthi , which delights the heart of the Lord and thereby
banished rebirth for us in SamsAric world. We have become now
fortunate
through the links to our SampradhAyam established by AchAryAs at the
behest of SrIman NaarAyaNan and are blessed to enjoy the bliss of
MokshAnandham.We thus have recieved the loftiest of blessings of the
Lord
(Moksha Sukham) by observing an easy to perform upAyam (SaraNAgathy)
that
takes very little time (KshaNa Karthavyam) to practise .
2. Following the
Path
travelled by our AchAryAs
***********************************************
This Paasuram is
also
from SampradhAya Parisuddhi.
A very long time
ago, our
Lord churned themilky ocean and blessed the DevAs with the nectar
that He
brought out. Our AchAryAs blessed us with some thing that is even
more
enjoyable (bhOgyam) than the nectar (amrutham) itself (viz)., the
Lord's
Sacred Feet (Thiruvadi) as the means for our resurrection .We are
deeply
engaged and committed to that sacred anushtAnams of our AchAryAs and
consider them as the most revered way.
3. The
Indispensability
of the Jn~Anam about the three Tatthvams
****************************************************************
This Paasuram is
from the
ChillaRai Rahasyam of Tatthva Padhavi.
Oh Sentient Being !
The
direct reason (kAraNam) for Moksham is the blessing and grace (aruL)
of
our Lord.To become qualified for that grace, You should gain a clear
understanding of the three Tathtvams (ChEthanam , achEthanam and
Iswaran)
and through that knowledgepractise one of the two upAyams for
Moksham(Prapatthi or Bhakthi yOgam).
4. The path to
banish the
sorrows caused by SamsAram
****************************************************
This Paasuram is
from the
ChillaRai Rahasyam of Rahasya Padhavi
Oh ChEthanam ! We
can
chase away the sorrows and fears of SamsAram when we understand the
three
rahasyams ( Moola Mathram, Dhvayam and Charama SlOkam ) with their
meanings and then perform the UpAyam for Moksha Siddhi.
5. The glories of
SrI
Sookthis of AchAryAs
******************************************
This Paasuram is
from the
ChillaRai Rahasyam of Tatthva Navaneetham.
The sentients and
the
insentients are the body (sarIram) for the Lord. He
stays in there as the indweller (antharyAmi ) . During the time of
the
great deluge (praLaya kaalam) , He swallows the entire Prapancham
and
keeps it inside a small portion of His stomach just as He swallowed
curd
and VeNNai during His incarnation as Lord KrishNa. Just as removing
weeds
for the well being of the crops , He destroys the evil-minded ones ,
who
cause harm to His devotees. On the wrists of this glorious Lord are
the
Sri Sookthis (Blessed works) of our AchAryAs shining like brillinat
bangles or like the conch in His hand. They are like an aabharaNams
on His
wrists to signify that they are trophies resulting from the victory
over
other mathams . They also shine like the divine conch because these
SrI
Sookthis grow one's Jn~Anam.
6. The greatness of
BhaagavathAs
********************************
This Paasuram is
also
from the ChillaRai Rahasyam of Tatthva Navaneetham.
Gifted poets
compare the
Lord salutedby the apourushEya VedAnthams (the VedAnthams and VedAs
not
created by human beings) as :
Waveless ocean of
nectar
, the nourishing rain-laden cloud that has absorbed the vast ocean ,
priceless indhraneela mountain (blue gem), the brightness of an
unusual
day resultingfrom the combined lustre of the Sunshine and the
radiance of
the Moon and all such asambhAvitha ( lofty and difficult to imagine
)
meanings . There is however those ,who have arrived at the Lord's
sacred
feet(HIs BhaagavathAs) that are even loftier than the Lord
Himself.There
is nothing that the greatest poet can conceive as comparison for
theirglories. Therefore BhaagavathAs are greater in their Mahimai
than the
Lord (as He Himself admits many times).
The meanings of
Rahasyams
blessed to us by the AchAryAs
*******************************************************
This Paasuram is
from the
chillaRai rahasyam of Rahasya Navaneetham.
The SadAchAryAs
fully
conversant with the inner meanings of the Lord (who grants us
Moksham and
who is saluted by the VedAs) instructed us onthe nine meanings
associated
with the three rahasyams :
a) the THREE
meanings of
Thirumanthiram (AshtAksharam/Moola Manthram) are:
i) Presentation/offering of our Svaroopam (SamarpaNam) to the Lord ii) Offering of the burden and duty of protecting us (iii) Offering of the fruits of our protection to Him.
b) The THREE meanings of Dhvayam are:
i) UpAyam (ii)
Phalan
(iii) the destruction of the enemy of avidhyA/ajn~Anam
c) The THREE
meanings of
the CharamaSlOkam are:
i) The act to be
performed by the one performing SaraNAgathy(Prapannan) ii) The act
performed by the Lord onbehalf of the SaraNAgathan
iii) The way of life to be observed by SaraNAgathan after performing
SaraNAgathy
8. The VaikunthA
Life
right here on earth
*****************************************
This Paasuram is
also
from the ChillaRai Rahasyam of Rahasya Navaneetham.
We are now freed
from the
vipareetha (inauspicious and erroneous) jn~Anam of believing that I
am my
own Master (Swamy), the responsibilities of protecting me are my own
and
the fruits of such protective actions belong to me. Fully
understanding
that all of these belong to our Lord , we have placed the duties and
fruits of our protection at the sacred feet of the Lord, who is our
unquestioned Lord. We have taken our Lord's sacred feet as our
UpAyam and
Phalan.We have performed the UpAyam of Prapathi taughtby the Lord to
Arjuna . We have now received all the boons granted by the Lord to
us as
PrapannAs. We are staying on this earth reflecting on the great
happiness
of traveling by the path of light (archirAdhi maargam) to arrive at
SrI
Vaikuntam to perform nithya Kaimkaryam to the Lord and enjoy there
ParipoorNa BrahmAnubhavam. All our worries (klEsams) are removed
now.Our
existence on His earth (LeelA VibhUthi) from here on is equivalent
to that
of the lives of the eternally liberated souls (Nithya sooris) at SrI
Vaikuntam (Nithya VibhUthi).
9.The Essence of
AchAryA's UpadEsams
************************************
This Paasuram is
from the
ChillaRai Rahasyam of Tatthva Maathrukai.
The quinessence of
the
UpadEsams of our AchAryAs is the instruction on the Svaroopams
(Uniqueness/Dharmi) and SvabhAvams (the nirubhAdhikams) of the three
Tatthvams by our SadAchAryAs. The sacred feet of our SadAchAryAs
that
revealed this MOkshOpAyam (Means for Moksham) is the refuge for us
in this
world and the fruits enjoyed in the other world (SrI Vaikuntam).
10. The act of
those with
discriminating knowledge (VivEkis)
************************************************************
This Paasuram is
also
from the chillaRai rahasyam of Tatthva Maathrukai.
The VivEkis learn
the
Svaroopams and SvabhAvams of the three Tathtvams (ChEthanam ,
achEthanam
and Iswaran) from their SadAchAryans at the time when their good
fortunes
ripen . They also learn and hold dear the meanings of AshtAksharam
that
they learnt from their revered AchAryans and as a result are totally
engaged in their ujjeevanam (upliftment) without any distraction
whatsoever.
11. The Tatthvams
revealed by SadaAchAryans
*******************************************
This is the third
paasuram from the chillaRai rahasyam of Tatthva Maathrukai.
The indwelling Lord
who
protects us is the cause of every thing (Jagath KaaraNan). He shines
with
His Divine consort as SarvEswaran and rains the nectar of His DayA
as the
most merciful dark rainy cloud (KaaLa Megam). The Jeevans, who are
His
body have the duty and privelege of competing with each other to
perform
Kaimkaryams to Him in SrI Vaikuntam without let. The achEthana
doctrines
like Moola Prakruthi, Kaalam and Suddha Sathvam exist in gross form
(SthUla
roopam) as His body as well. We are sharing these Subtle meanings
about
the Tatthvams as revealed to us by our poorvAchAryAs.
(12) The clarity
obtained
from AchArya UpadEsam
***********************************************
This Paasuram is
from the
ChillaRai Rahasyam of Rahasya Maathrukai
In this world, the
Moon
chases away darkness with his rays. In a similar manner, our
AchAryAs
banish the darkness of our aj~nAnam through their upadEsams on
VedAnthams.
adiyEn is revealing those upadEsams recieved from my AchAryAs in the
same
way they did on the prAkArams (aspects) of EmperumAn , which are
beyond
our direct comprehension .
(13) The powerful
Meanings , which nourish& uplift the Aathmaa
**************************************************************
This Paasuram is
from the
ChillaRai Rahasyam of Rahasya Maathrukai also.
We stand blessed
with the
sacred feetof the servants of the servants of Lord RanganAtha on our
head
, whose chest is the permanent abode of MahA Lakshmi (SrI
RanganAyaki)
with Her golden Thiruvadis.Empowered by this bhAgyam , we revealed
the
meanings of the three rahasyams , which are the embodiment of
Aanandham
(Bliss). These51 meanings will not only protect the body (sarIram)
like
nectar but will also protect the uyir (aathmA).
(14) The Svaroopam
of the
JeevAthmA
***********************************
This Pasuram is
from
Rahasya SandEsam
I , the JeevAthmA
recognize other vasthus with my dharma bhUtha Jn~Anam (attributive
knowledge) and do not need the help of any other Jn~Anam to know me
and
shine as Jn~Ana Svaroopan . I am thus different from the
insentients(achEthanam). I am the servant of SrIman NaarAyaNan at
all
times , places and states. I do not claim proprietorship over any
vasthu.I
have performed SaraNAgati at the nectarine feet of the Lord
propelled by
my desire toserve Him at SrI Vaikuntam without interruption (Nithya
kaimkaryam) .
(15) The Glories of
Prapatthi
*****************************
Swamy Desikan 's
own
commentary on this Rahasya Sandesam Paasuram
is housed in Rahasya SandEsa VivaraNam .
Our AchAryAs are
filled
with SadAchAram and auspicious attributes. With the power and glory
of
Prapatthi , our limitless bundles of sins havebeen burnt to ashes
like the
bales of cotton thrown into the fire. We stay waiting for the
falling of
this karma sarIram thatgrows ajn~Anam more and more until we reach
Parama
Padham at the time ordained by our Lord so that we can commence our
nithya
kaimkaryam to Him at His Supreme abode. We are convinced that we
will
never ever be born in this karma bhUmi again .
(16) The gains
arising
from the UpadEsam of our AchAryAs
********************************************************
This Paasuram is
from
Tatthva RathnAvaLi .
The most merciful
SarvEswaran is filed with DayA to confer on the Jeevan limitless
fruits in
response to our Prapatthi. We have banished our ignorance (ajn~Anam)
through the upadEsam of our AchAryAs , who have clear comprehension
about
the Svaroopam and SvabhAvanm of our Lord.We have chased away the
lowliness
associated with us until the UpadEsams of AchAryAs happened and have
gained now the glory of knowledge about the Tatthvams.
(17) The Eternal
Truth
spoken by VedAnthams
*******************************************
This Paasuram is
also
form Tatthva RathnAvaLi
VedAnthams declare
with
one voice : (1) SrIman NaarAyaNan is Superior to every one (2) We
are His
eternal servants (3) We as ChEthanams and the Prapancham as
achEthanms are
His body.Our AchAryas instructed us on these enduring and
unassailable
truths and blessed us to lose our ajn~Anam and gain VisEsha Jn~Anam
about
these Tatthvams .
(18) The Removal of
the
burden ( Bharam ) from Prapannan
********************************************************
This Paasuram is
from
Rahasya RathnAvaLi.
Our AchAryAs , who
clearly understand the doctrines of ArTa Panchakam,SareerAthma
BhAvam and
the knowledge aboutSrIman NaarAyaNan being the sole means (upAyam)
for our
protection instructed us on these doctrines and placed our AathmAs
at His
sacred feet. Our Lord out of His infinite compassion responding to
the
recommendation of His Divine consort accepted immediately the
responsibilities for protecting us. If we want to gain Moksham today
, He
is willing to bless us with that boon.We willnever have another
birth.There is nothing for us to do anymore for upliftment ( We will
only
continue to do our nithya karmas assigned to us by our SaasthrAs;
beyond
that there is nothing to be done for our upliftment). All the
happiness
and sorrows that come our way during the post-prapatthi days are for
our
benefit (anukoolam).
ArTa Panchakam
represents
the Five meanings about : (1) EmperumAn (2) Jeevan (3) UpAyam for
Moksham
(4) Phalan of Moksham and (5) the enemy
of that Phalan.
SareerAthmabhAva
Sambhandham: The relationship between the Bhagavan as the indweller
(AathmA)
for the ChEthanam and AchEthanams and the latter two serving the
SarIram
(body) for the Lord.
(19) Prapannan
comforting
his mind
**********************************
This Paasuram is
also
from Rahasya RathnAvaLi .
Oh My Mind! Our
AchAryAs
do not seek insignificant fruits (alpa Phalan). They can not bear
with the
sufferings of others and rush to erase those sorrows. They have
placed our
AthmAs at the sacrd feet of our Lord for protection .He has
responded
speedily and accepted that plea. He will prevent us from rebirths in
the
karma bhUmi and assure our stay in His eternal abode of SrI
Vaikuntam. Oh
My Mind! While all these good fortunes are coming your way, why are
you
not happy ? Please listen carefully what I am going to say to you
that is
good for you as long as you are going to be here on this karma
bhUmi. If
you cultivate the thinking that al the kaimkaryams done until your
body
falls down is not in waste , then you will gain the fruits of
kaimakryams
in Parama padham will be enjoyed right here .If you perform these
kaimakryams prescribed by SaasthrAs with sraddhai, then you will not
be
exposed to trespasses like BHaagavatha apachAram. VisEsha
Jn~Anam
will also grow.
(20) Criticism of
the
other SiddhAnthams
*****************************************
This Paasuram is
from
Rahasya RathnAvaLi Hrudhayam.
In this rahasyam
with 30
sentences , we have described the essence of all VedAnthams.From
here on ,
the distortions caused by other incorrect philosophies associated
with
BhouddhAs, JainAs, ChArvAkAs, SaankyAs, SaivAs , TaarkikAs will not
raise
their head. Please incorporate this rahasyam firmly in your minds
and
banish your aj~nAnam.
(21) Destruction of
the
other ( Veda-Baahya) Mathams
****************************************************
This Paasuram is
also
from Rahasya RathnAvaLi Hrudhayam.
In this world , a
mother
would only seek the well being of her son , even if the son hates
her.She
wont abandon her child. Similarly , our Lord protects us out of His
sahaja
(natural) kAruNyam even if we push Him away .He takes His abode in
our
hearts and protects us from there . Wehave released in this rahasya
grantham the svaroopam and SvabhAvam of
SarvEswaran as we heard them from our AchAryAs. If any one who
contests
our siddhAntham with our AchAryAs as the thorn in the flesh , then
they
will be defeated and will be helpless to defend themselves like the
helpless fox caught in the middle of a great flood.
(22) The
tranquility of
the mind that has recieved AchAryan's UpadEsam
**********************************************************************
This Paasuram is
also
from Rahasya RathnAvaLi Hrudhayam.
Our Lord , who has
accepted the responsibility of destroying the enmies of His
BhAgavathAs
has adorned Sudarsana chakram in His hand for that purpose.For those
BhagavathAs , AchAryan performs upadEsams on staying away from
committing
sins.That helpful AchAryan is to be recognized as the well meaning
Father.The upadEsams on the rahasya arTams are like the treasures
saved
for the BhaagavathAs. The mind of the Bhaagvathan housing the eight
guNams
based on the meanings of these rahasyams is like his caring ,
beloved
wife.The enemies for that mind are SarIrAthma Bramam (confusion over
body
and soul) , SvatanthrAthma
Bramam (confusion that the jeevAthmA can take care of its own
protection).
The 11 Indhriyams under the control of themind are the weapons for
the
destruction of the above two Bramams.
The descriptions of
the 8
guNams of the mind and the 11 Indriyams are given in Desika
Prabhandha
Paasurams 51, 84 and 145).
(23) The way the
AchAryans blessed us withVedAntha Saaram
*********************************************************
This Paasuram is
from
Tatthva Thraya chuLakam: AchEthnAdhikAram
The entire body of
waters
destroyed by theLord during the time of deluge and later released by
the
Lord during srushti kaalam was taken up in the cupped palm of Sage
Agasthya and consumed in one sip. Similarly , our AchAryAs housed
all the
essence of VedAnthams in their minds.They took interest in us and
performed upadEsams on these VedAntha Saarams for the removal of our
bonds
of KarmAs and for our upliftment through such upadEsams.
(24) Description of
AchEthanams
*******************************
This Paasuram is
also
from Tatthva Thraya ChuLakam: AchEthanAdhikAram
Prakruthi, Kaalam,
Suddha
Satthvam are the three achEthnams. In this triad ,the Moola
Prakruthi with
its three guNams of Satthvam, Rajas and Tamas enters and subdivides
them
in to Prakruthi, Vikruthi and Prakruthi-Vikruthi first and then in
to 24
further divisions based on the latter. Kaalam however does not
possess the
three guNams (Sathva, Rajas and Tamas). It splits in its own way in
to
many units of Time. The variations of Sudha Sathvam appear as SrI
Vaikuntam and the objects found there.All these three achEthanams
(insentients)
are the body of the Lord and do not have Jn~Anam of their own .
(25) The actions to
be
taken by the Jeevanfor its upliftment(Salvation)
***********************************************************************
This Paasuram is
fromTatthva Thraya ChuLakam: JeevAdhikAram.
MamakAram is the
feeling
state, when identifies an object as his own. He says this is
mine.The
feeling state that identifies the aathmAas the same as SarIram is
ahankAram. The thought that one is an independent entity with power
to
protect oneself is known as the delusion of SvatantrArTa Bramam. All
of
the above three feeling states have to be destroyed utterly , if one
desires salvation. One should present the three items (One's
Svaroopam ,
the burden of protecting oneself and the fruits of such protection)
to the
Lord and utterly cut asunder the relationship to the three with the
jeevan
for one's Moksham.
26)Three Kinds of
Jeevans
*************************
This Paasuram is
from
Tatthva Thraya chuLakam : JeevAdhikAram.
Those who are bound
to
samsAram with the noose of Karmaas are the Bhaddha Jeevans (bound
ones) .
Those jeevans who performed the anushtAnam of Bhakthi or Prapatthi
yOgam
and attained MOksham as a result are the Muktha Jeevans (liberated
ones).
Those who do not have any links to karmAs ever and who stand as the
Lord
in many ways and enjoy Him are the nithyAs( eternally libreated
ones).
These are the three kinds of Jeevans as revealed to us by our
AchAryAs ,
who are fully conversant with the doctrines of VedAs and the
SaasthrAs.
(27) The UpakAram
of the
Lord
*****************************
This Paasuram is
from
Tatthva Thraya ChuLakam: IsvarAdhikAram
All the VedAs
eulogize
the sacred feet of the Lord , who is SarvEsvaran. He is Superior to
all
Gods.He is the Jagath KaaraNan. Yet, no blemishes associated with
kaarya
vasthus touch Him and defile Him.When we perform Prapatthi yOgam at
His
sacred feet , He stands in place of the difficult-to-perform Bhakthi
yOgam
and destroys totally all our karmAs accumulated prior to
Prapatthi.
(28) The Comparison
of
the three Tatthvams
******************************************
This Paasuram is
also
from Tatthva Thraya ChuLakam: IswarAdhikAram.
The achEthanam
recognized
as Prakruthi unites with our sarIram and creates all the sorrows of
SamsAric life. Inside this sarIram, JeevAthmA enters /resides and
experiences the karmAs. Our Lord stays inside the JeevAthmA as its
indweller. Among these three Tatthvams , Prakruthi is like the
Ocean.
JeevAthmAs are like the pearls found in that Ocean.Our Lord , who
stands
as the support for both the SarIram and JeevAthmA is like the golden
thread that is used to string those pearls (SoothrE MaNigaNA iva).
We
explained these esoteric matters as
explained to us by our AchAryAs.
(29) Freedom from
not
being caught in the net of other Mathams
**************************************************************
This Paasuram is
also
from the Tatthva Thraya ChuLakam: IsvarAdhikAram
The entire world
celebrates and eulogizes the glories of our most sacred AchAryAs. We
composed this rahasyam of Tathtva Thraya ChuLakam based on the
upadEsams
of those sacred AchAryAs. Those who comprehend the true meanings of
the
Svaroopams and SvabhAvams of ChEthanam , achEthanam and Isvaran will
not
fall inside the net of PaashaNDis linked to other Mathams that
either
misintrepret VedAs or do not accept VedAs as Moola PramAnam .
(30) The Sacred
feet of
the Lord (Maadhavan) is both means and goal (upAyam &
Phalan)
***********************************************************************
This Paasuram is
also
from IsvarAdhikAram of Tatthva Thraya ChuLakam.
Our Lord resides in
our
hearts permanently and blesses us both as the sure medicine for
destroying
our bonds of KarmAs and as the most delectable nectar to enjoy. When
we
reflect on the glories of His sacred feet , we realize how difficult
it is
to comprehend the full power of those holy feet. When we think about
the
sweetness of the enjoyment of those sacrd feet , we recognize how
indispensable they are to us.The shade from those sacred feet
counters the
cruel heat of samsAram effectively. We have been blessed by the
essence of
our AchAryAs' upadEsams and therefore have clung to those holy feet
of our
Lord both as the Means (upAyam ) and Fruit (Phalan).
(31) The gaining of
the
Nishtai (discipline) spoken by the Rahasyams
********************************************************************
This Paasuram is
from
Rahasya Thraya ChuLakam : ThirumanthrAdhikAram.
The VishNu Sahasra
Naamam
with its special meanings recited by us in all its entirety speaks
about
the limitless glories of SrIman NaarAyaNa. This glorious Lord is
never
separated from His divine consort with the home of the red lotus. He
has
now blessed us.As a direct result of SrIman NaarAyaNan's anugraham,
we
have acquired the coveted nishtai spoken by the three rahasyams,
which
stand out in the VedAs.
(32) The UpakAra
Paramparai of SarvEswaran
******************************************
This Paasuram is
also
from Rahasya Thraya ChuLakam: ThirumanthrAdhikAram.
The UpakAram given
by the
Lord to the Jeevans is limitless and immeasurable. First He gives
the body
(sarIram) and next blesses the body with the imperishable Jeevan and
then
enters both the SarIram and the Jeevan as their indweller along with
His
divine consort. He blesses us further with the Jn~Anam that the
Jeevan is
not independent (Svatanthran) and that the Jeevan is a servant
(Seshan) of
Him (the Seshi), which makes the Jeevan filled with bliss. Next, He
points
out the means of Prapatthi and makes the Jevan practise that
Prapatthi and
accepts the responsibility of protecting that Jeevan. Our Lord
blesses the
Jeevan to reach SrI Vaikuntam at the end of the life on earth and to
live
with the nithya sooris there to perform eternal kaimkaryam to Him
there.
This is our Lord's sankalpam . How can one assess this great and
incomparable upakAram of our Lord !
(33) Gaining of the
blessed Life of Nithya Sooris
*************************************************
This Paasuram is
from
Rahasya Thraya ChuLakam: DhvayAdhikAram.
Our AchAryAs who
are
steadfast in recognizing the Lord's sacred feet as UpAyam and Phalan
have
shown us the path to MokshAnandham that was not attainable until now
( The
meaning of the two parts of Dhvaya manthram are housed in the first
two
lines of this Paasuram : " Thirumaal adi iNayE tiNN
saraNAhak-koNDu
Thirumaal aDi iNayE sErvAr).
(34) The Ten
Meanings of
Dhvaya Manthram
****************************************
This Paasuram is
also
from Rahasya Thraya ChuLakam: DhvayAdhikAram.
Our Lord is the
Lord of
all Gods; He is the most delectable, insatiable nectar; He is never
ever
separated from His Divine Consort, MahA Lakshmi; adiyEn has
performed the
SaraNAgathy with its five limbs at the sacred feet of SrIman
NaarAyaNan ,
who has removed all the virOdhis (enemies) for paripoorNa kaimkaryam
to
Him at all places, times and states to Him .adiyEn , who is
incapable of
performing any upAyam to gain mOksham has now left the full
responsibilities of my protection to the Lord and eschewed all the
fruits
of that Prapatthi and has performed the SaraNAgathy with its pancha
angams
(five limbs) at His sacred feet .
(35) The Future
Life
after Prapatthi
************************************
This is the final
Paasuram from the DhvayAdhikAram of Rahasya Thraya ChuLakam.
Our AchAryAs
committed to
the sacred feet of the Lord as UpAyam and Phalan have blessed us
with
UpadEsam on Dhvaya manthram and as a result gained the boon of
living with
freedom from ahankAra-mamakArams in the coming days.
(36) The hastening
of the
Lord to grant us the fruit of Prapatthi
*****************************************************************
This Paasurma is
from the
Rahsya Thraya ChuLakm: Charama slOkAdhikAram.
Oh my Mind ! Our
Lord
forgives even the mighty transgressions of ours,
who fall at His feet and seek His protection in a state of utter
helplessness. This most merciful Lord is now hastening towards us to
destroy completely all our karmAs and to unite us with His ghOshti
(assembly) of Nithya Sooris (eternally liberated Jeevans) serving
Him at
His Supreme abode of SrIVaikuntam.
(37) The gaining of
the
state free from all worries
***************************************************
This Paasuram is
also
from Rahasya Thraya ChuLakam: Charama slOkAdhikAram.
The upAyams like
Bhakthi
yOgam and others left me , who does not have the sakthi to practise
them.
My Lord pleased with my observance of Prapatthi to Him stood in the
place
of all those upAyams and hurried to bless me with the phalan of
Prapatthi.
adiyEn reminded myself of the firmly stated Charama slOkam passage
(maa
sucha:) and developed the courage and tranquility to be free from
any kind
of sorrows.
(38) Maadhavn is
both
UpAyam and Phalan
***************************************
This Paasuram is
also
from the Rahasya Thraya ChuLakam: Charama slOkAdhikAram.
The meaning of this
Paasuram is given under the 30th Desika Prabhandha Paasuram , which
highlights the fact that Maadhavan is both UpAyam and Phalan for the
Jeevans to attain Moksha Siddhi. The reference to the Charama slOkam
is
housed in the words : "TantharuL Vaachakam" (the UpadEsam
performed out of the unique Mercy of the Lord).
(39) The Flood of
the
Lord's KaruNai (Compassion)
*************************************************
This Paasuram is
also
from the Rahasya Thraya ChuLakam: Charama slOkAdhikAram.
Our AchAryas have concluded that the UpAyam is the dominant theme of all the three rahasyams and instructed us on their conclusion. They are extremely knowledgabale about the difficult-to-practise Bhakthi yOgam and the easy-to-practise Prapathti yOgam that readily assures Moksham. Our AchAryAs, who shine with the power of Jn~Anam, VairAgyam and anushtAnam have blessed us and through the power of that anugraham, EmperumAn has granted us Moksham and cut asunder down to the root all SamsAric bonds.
Swamy Desikan
ThiruvadigaLE SaraNam ,
Daasan , Oppiliappan Koil VaradAchAri SadagOpan
Srimate Sri Laksminrisimha Divya Paduka Sevaka
SrivaNN Satakopa Sri Narayana Yatindra Mahadesikaya Nama: