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Title: Oppiliappan List Archive Oct 2002
Sri:
 
Dear Swamy Desika BhakthAs :
 
Out of His infinite compassion for us to get a clear understanding of
the Tatthva-Hitha - PurushArTams and the clear comprehension of
the true meanings of the Three Rahasyams  , Swamy Desikan blessed us
with Srimath Rahasya Thraya Saaram (SRTS) . After completing that
MahOpakAram , Swamy Desikan was worried about any doubts
that the sishyAs might have even after KaalakshEpams on SRTS .
As a concerned AchAryan seeking our spiritual well being , Swamy Desikan
blessed us with yet another Sri Sookthi to banish the lingering doubts
arising from our Poor Comprehension of the RahasyArTams that he so
extensively covered in SRTS . The questions on doubts that he poses
and the answers that he gives are  marvellous examples of a Master Teacher .
As a Master Pedagogist , He anticipated the doubts in the student's mind
and answered them by removing the percieved inconsistencies .
 
A brief introduction to VirOdha ParihAram that adiyEn posted in 2002
has been updated to give a flavor of the thrust of VirOdha ParihAram .
AdiyEn will  complete these postings on a future occasion .
 
Meanwhile , let us offer our reverential  support for the project
to construct MahA Mantapam for Swamy Desika Uthsavams on
the Oushadha Giri at ThiruvEndhipuram just opposite Lord 
HayagrIvan's sannidhi .
 
Please contact me for details on sending your Tax deductible
samarpaNams in USA for this Kaimkaryam . Please contact me and refer to : (http://www.srikainkarya.org ) for details on the progress of this Kaimkaryam .
 
Thank you ,
V.Sadagopan   
 

Oppiliappan List Archive: Message 00059 Oct 2002


        Subject: Re: VirOdha ParihAram of Swamy Desikan
        ****************************************************

SrI:

Dear SrImAn Sudarshan:

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

It is a rahasya grantham , which houses 108 doubts and 
objections relating to the topics covered by Swamy Desikan's
SrIMad Rahasya Thraya Saaram (SRTS). At a very ripe
old age , Swamy Desikan took the trouble to write
this brilliant SrI Sookthi to banish from our minds 
the doubts that might have arisen from our poor 
comprehension of the topics covered in SRTS .

Swamy Desikan's precocious son and AchAryA in 
his own right wrote a Sanskrit commentary about 
VirOdha ParihAram by his illustrious father and
AchAryan . BTW , KumAra VaradAchAran (1316-1401 C.E) 
has commented on many SrI sookthis of his father 
(avidhyA KaNDana , AasrayAnupatthi , Tatthva Traya 
chuLakArtha Sangraham , VirOdaparihAra ).

Swamy Desikan answers 80 doubts that might arise
from improper understanding of Moola Manthram , 
10 doubts that might plague one about Dhvayam and 
10 more doubts associated with the Charama SlOkam 
and 8 more doubts linked to NigamanaadhikAram.

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

The seventh Question is: How can you call animals and plants 
as the Daasans of EmperumAn? How do you explain that?
(Answer): The aathma inside  plants or animals do not have the level of Jn~Anam to recognize themselves  as Daasan for
some one else let alone to BhagavAn . ChEtanams do have that Jn~Anam . The plants and animals are like the AathmA
in a state of deep sleep . Their ability to comprehend and articulate that relationship as Daasan to some one can
only arise , when their KarmAs propel them to birth  with human bodies . Having that potential in mind , the plants 
and animals are recognized a Daasara of the Lord.  That inplicit Jn~Anam in them is in a state of dormancy awaiting to be
awakened  , where as such Jn~Anam is explicit in the ChEtanams ; latter can recognize , who is Daasan to  who and 
develop Seshathva JN~Anam . Plants and animals can not develop that Jn~Anam in their embodied state 
The 37th question for which Swamy Desikan gives His
answer is: " Is there specific time limits to Bhagavath
Kaimkaryams or can they be performed at any time we choose ?
Answer: Pancha Kaala Prakriya ordained to be done by the SaashtrAs have to be performed at the times assigned by
the SaashtrAs . These five steps of anushtAnam are : Abhigamanam (2) UpAdhnam (3) Ijyai (4) SvAdhyAyam and (5) Yogam.
There are specific times assigned for each of them during a day . These assigned timings make them Mukya Kaalam for
their performance . If there are unavoidable difficulties in performing them at the assigned time , then next Mukya GhouNa
Kaalam should be chosen to perform the interrupted kaimkaryam . For instance , if prakriyA to be done during the day
is interrupted , then it must be done at the next gouNa kaalam ( First Jaamam of the night ) . Day is mukya kaalam here and 
the first Jaamam of the night is the gouNa kaalam . If one can not complete the Prakriya during the Mukya or GouNa kaalam , then
proper Praayascchittham for the delayed performance should be done. In addition to that , efforts to think of the Lord ,
recite His names should be practised . When one acts in thsi manner , he will have no blemishes in anushtAnam and
Kaimkaryam .  

The 38th doubt is about:If the AchAryan makes a mistake ,
what should the Sishyan do? 
(Answer): If AchAryan develops DEvathAnthara sambhandham , the sishyan can disassociate with his AchAryan . He must be in
a state of ParamaikAnthi ( no ParadEvathA sambhandham or seeking any thing from the Lord ) to take such a step .
Until the AchAryan corrects himself and transforms , Sishyan should not prostrate before the AchAryan . Sishya has 
now to do the duties of correcting the AchAryan . These normally are the duties of an AchAryan ( correcting a sishyan).
The sishyan obeying the SaashtrAs should discretely correct his AchAryan .The sishyan can do Prapatthi to the Lord 
to correct his AchAryan . In every way , the sishyan has to correct the errant AchAryan. This is also a kaimkaryam
to the AchAryan. When sishyan engages in such acts , EmperumAn's grace will set in and restore the AchArya-Sishya
relationship to the erstwhile state.   

The 47th doubt raised and answered is: Is it the AathmA or
SarIram that experiences pleasures and pains ?

The 67th Doubt removed with the brilliant answer is:
What is the parama PurushArtham for a liberated 
soul in SrIvaikuntam? Is it Bhagavath anubhavam
or Bhagavath Kaimkaryam?

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

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

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

Swamy Desikan ThiruvadigaLE SaraNam ,
Oppilaippan Koil VaradAchAri SadagOpan 





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