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Oppiliappan List Archive: Message 00124 Mar 2005

 
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Sri :

 Dear BhakthAs :

 (701) (PraNavam) Vaikunta - lOka - Sthreepumsa miTunArTa Upapatthi vidhE
 nama:

( Meaning) : Salutations to that AchAryan , who knew why there is the
 presence of  the two genders in Sri Viakuntam .

 (Commentary ) : In Sankalpa SooryOdhayam , the Prathi-Naayakan
( the adversary king , MahA Mohan ) asks a question : Why is there
 the division of women and Men in Sri Vaikuntam ? Why does Vedam
 prescribes this need ? In Prakruthi lOkam , loukika bhOgams like
 eating , enjoying women by men and vice versa are understandable .
 Why does it have to be invoked in Sri Vaikuntam , which is aprAkrutha
 lOkam ? Jeevan escapes from these loukika sukhams and why should he
 assume the roles of male and female  again in SrI Vaikuntam ?How can you
 justify the Muktha jeevan winning over Kaamam ?

 Swamy explains this situation : " Dhaampathyam arises out of karma
 phalan here . The Dhaampadhyam of the Divine ones in Sri Vaikuntam
 is natural .It is not a product of Karmaa .It arose out of their own
 sankalpam . Therefore , it is free of blemish . Regrading the Muktha
 Jeevans in Sri Vaikuntam , the split (vibhAgam) into Sthrees and Purushaas
 is to gain the chosen kaimkaryam that is close to their heart for the
Parama
 Purushan  ,  which are more natural to women and men.

 (702) (PraNavam) svasilpa-jitha gheervANa dhaithya silpa chamathkruthayE
 nama:

 (meaning) : Salutations to the AchAryan , who won over the DEva silpi
(Mayan)
 and the asura silpi ( Viswakarmaa) with His artistry .

 (Commentary ) : In the seventh canto of Sankalpa SooryOdhayam ,
 there is a scene in which the character of Silpi is invoked . The Silpi
 draws  the impressions ( samskArams) on the canvas of the mind .
 In this seventh  act , VivEka RaajA goes to the artist's studio (Silpa
Saalai)
 and admires  the drawings on the ten avathArams of the Lord
 as depicted by the Silpi  ( Swamy Desikan) . He recognizes that
 Swamy Desikan through His  samskArams alone has drawn
 the Bhagavath roopams on the mind  and thus won over the asura
 and the dEva silpis .

 In Swamy Desikan's real life , he won over a haughty silpi , who competed
 with Swamy in casting a statue of him and fitting that into a Peetam . The
 Silpi  lost in the contest to Swamy Desikan . The vigraham created by Swamy
 Desikan Himself is being worshipped even today at Thiruvaheendhrapuram
 temple .

 (703) (PraNavam) SamAdhi SaadhakasTAna SubhAsraya NirUpakAya Nama:

 (Meaning) : Salutations to that AchAryan , who knew about the appropriate
 places for dhyAnam on the Lord and the forms of the Lord , which will lend
 themselves to visualizing Him through DhyAna SamAdhi .

 (Commentary ) : In the 6th act of Sankalpa SooryOdhayam , Viveka Raajaa
 searche for the ideal place or places , where one can succeed with one's
 dhyAnam . VivEkan climbs in a chariot called "ManOraTam " and is driven
 by a Saarathy (charioteer ) named " Tarkam " to find such a place.  The
 Saarathy advises the Raajaa that Srirangam , Thirumala and PerumAL Koil
 are ideal places for such a quest . VivEkan picks up Tirumala as the place
 to realize purity of mind . In the seventh angam , VivEkan concludes that
 BhagavAn's ThirumEni , which is subham and aasrayam can be beneficial
 for DhyAnam . Aaasryam means firmly implanted in the mind . All of the
 Lord's  roopams are subham (auspicious ) but not all of them will prove
 to be aasrayams for us .

 (704) (PraNavam) anAthmaguNa kaamAdhi nirsAdhi prakAravidhE nama:

 (Meaning) : Salutations to the AchAryan , who knew the ways to eliminate
 the anAthma guNams like Kaamam (desire) .

 (Commentary ) : In the 8th act of Sankalpa SooryOdhayam , there is a
 battle  between VivEka Raajaa and Moha Raajaa . The generals in the Moha
 Raajan's  army are the bad guNams of Kaamam , Kopam, ahankAram and lObham .
 In VivEka Raajaa 's army are sadhguNams like Virakthi (VairAgyam ) ,
 KshAnthi ( Patience) ,Thushti (Contentment) and Aathma Vidhyai . Using
 this army of ladies , Vivekan destroys the Para Sainyam (Enemy army )
.Virakthi
 wins  over Kaamam; KshAnti wins over kOpam .Thushti is victorious over
lObham
 ( greed) . Aathma Vidhyai chases away ahankAram .Thus Aathma guNams win
 over AnAthma guNams .

 (705) (PraNavam) mahAthmanAthma guNa chEshtitha jApanakshamAya ama:

 (Meaning) : Salutations to that AchAryan , who can clearly describe the
aathma and anAthma guNams of MahA Purushan .

 (Commentary ) : Swamy Desikan pictures vividly the aatma and anAthma
 guNams of human beings and how these guNams operate as well as
 how the anAthma  guNams are  destroyed .In the First angam , The leader of
 Aathma guNam ( VivEkan) an  dthe head of  anAthma guNams ( MahA Mohan )
 state thier cases . In the second angam , in  the court of  VivEka Maha
RaajA ,
 the Guru (SiddhAntham ) and sishya (Vaadham) win their  battles  over
 Para Mathams . In the third angam , VivEkan Thinks about the UpAyam for
 Moksham after winning the dhurguNams like raagam (desire) . In the fourth
 and the  fifth angams ,  the activities of activities of dhurguNams like
 Kaamam , lObham which wish  to form  defenses to win VivEkan so that
 they can rule over Purushan . In the sixth  & the seventh  acts , the
gaining of
 knowledge by VivEkan about the place for dhyAnam and SubhAsrayam for
 dhyAnam are discussed . In the eighth act , the coverage is  about the
aathma
 guNams winning over anAthma guNams . In the ninth act ,  the Upaayam
 happens . In the final and the tenth act , Purushan attains  Moksham
 through the sankalpam of Parama Purushan .

 Swamy Desikan ThiruvadigaLE SaraNam ,
 Daasan Oppiliappan Koil VaradAchAri Sadagopan

 Sri MalOla PaadhukA Sevaka  Sri VaNN SaThakOpa NaarAyaNa Yatheendhra
 MahA DesikAya Nama:





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