SriPedia abhaya pradana saaram abhaya pradana saaram You are here: SriPedia - ebooks - Vedanta Desikan - Works -------------------------------------------------------------------------------- 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 Introduction adiyEn 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 a.. 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 [Non-text portions of this message have been removed] ------------------------ Yahoo! Groups Sponsor --------------------~--> Get fast access to your favorite Yahoo! Groups. 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