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Oppiliappan List Archive: Message 00114 Nov 2003

 
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Dear Swamy  Desika BhakthAs :

Today , adiyEn will cover the Four Pasurams associated with
the two sOpAnams of  PrasAdhana and uthkrAnthi Parvam.
These are the fifth and the sixth steps in the ladder to MOksham.

The two Paasurams of  PrasAdhana Parvam (DEsika Prabhandham
142 and 143) deal with the observance of the UpAyam of
SaraNAgathy with its five limbs (angams) . After SaraNAgathy
and  at the end of one's earthly existence , our Lord helps
the Prapanna Jeevan to exit from the body and start its journey to
His Parama  Padham with all maryAdhais . The details of the exit of
the Jeevan from the SarIram are covered by the two Paasurams of
UthkrAnthi Parvam( Desika Prabhandham 144 and 145 ).

142) Performance of the AnushtAnam/observance of  Prapatthi
**************************************************
karumAlayil  varum kattam kazhikkum karutthudayAr
   oru maal peruhum uyOgil muyanRum athu anRiyum
ThirumAl adiyiNai tiNN saraN aahum yena varitthum
  taru Maal iniyivai tAnE yena t-tahavu yeNNuvarE

(Meaning ) : The BhaagavathAs longing to destroy samsAric
miseries like garbha vAsam ( stay in the wombs and rebirths in this world )
would practise Bhakthi yOgam ; their Bhagavath-anubhava-rasam
( enjoyement  of the bliss of meditating on Bhagavaan) would also
be enhanced . Those who are unable to undertake the ardous
Bhakthi yOgam would choose Prapatthi at the Lord's sacred feet .
After practising one or the other of the above two upAyams ,
they will place their entire trust in the Lord's grace and protective
power and will await His mercy to grant them the delectable
bliss of Moksha Sukham .

Two unfailing  means are suggested for those , who do not
want to be born again in this samsAra manDalam full of sorrows .
One is the demanding Bhathi yOgam , where the observant's
Bhakthi for the Lord flows without cessation . For those , who do not
have the capabilities to observe Bhakthi yOgam  as the UpAyam for
Moksham , the option is the performance of the rites of SaraNAgathy
at the powerful , protective feet of SrIman NaarAyaNa. After practising
Bhakthi or Prapatthi yOgam , the practioners -- the bhAgavathAs--
will believe that the Lord will perform His avowed duties of RakshaNam ,
grant them their stay at His Supreme Abode and will await
His Mercy .They will have absolute faith in the infallibility of
the Lord's scared feet to grant them nithya Kaimkaryam at
SrI Vaikuntam and will cling on to them .

143) All sins leaving because of Prapatthi
 *********************************
munn seytha vinait-thiraLin muLaitthathu anRi
  muRRuLLa muthal arinthu muLaittha kooRRil
tann seyya ThiruvaruLAl isaivu pArtthu
  tazhal sErntha thoolam yenat-tAnE theertthup-
pinn seytha vinayl ninaivu onRAthu onRum
  pizhai poRutthu vERuLathu virahAl mARRum
yenn seyya tAmaraikaNN PerumAn yeNNam
  yeNNAthAr yettu iraNdum yeNNAthArE

(Meaning ): The karmAs (VinaikaL ) of the Jeevan are
grouped under : (1) Sanchitham and (2) PrArabhdham .
Sanchitham is the one , which are the huge heaps  of sins that
are waiting to give its phalans at a future date . Those karmAs,
which are beginning to yield their fruits (phalans) already are
the PrArabdha karmAs.

Bhakthi yOgam can eliminate only the Sanchitha karmAs.
Prapatthi will not only banish all the sanchitha karmAs
but will also destroy PrArabdha karmAs except those
we have to experience till the end of our earthly lives.
Prapatthi burns the sins quickly like the fate of the bale of
cotton that is thrown in to the fire.The act of Prapatthi also
prevents the sins committed unknowingly by the Prapanna Jeevan
from attaching to them  . PrAyascchittha Prapatthi destroys
even those sins , which were accumulated consciously due to
Kaala , dEsa viparIthams and emergencies . The aparAdha
parihArAdhikAram of AdhikAra Sangraham ( Desika Prabahndham:
64th Paasuram ) describes the ways in which all these sins get
removed from the back of the Prapannan.If the Prapannan
committs sins deliberately after Prapatthi and yet does not perform
PrAyascchittha Prapatthi, then he recieves a light punishment
from the Lord during his stay on earth and that way destroys
this type of sin as well .

For those PrapannAs , who can not brook the delay in ascent
to SrI Vaikuntam (AarTa PrapannAs) , the Lord responds to
them and grants their wish to join him without delay.

Great indeed is the glory of Prapatthi !

Our Lord destroys every kind of sin of the Prapannan
one way or the other and makes sure that the Prapannan never
returns to this earth and instead stays close to Him at His
Supreme Abode. Those who do not understand the most
generous and merciful ThiruvuLLam (wish) of the Lord are indeed
totally ignorant of the meanings of the Rahasya Thrayams.

The key passage here is : " EmperumAn yeNNam yeNNAthAr
yettu iraNDum yeNNAthAr " ( Those who do not comprehend
the merciful mental disposition of my Master do not know
anything about the deep meanings of AshtAksharam , Dhvayam
and Charama slOkam , the three rahasyams  ).

The corresponding Sanskrit slOkam that summarizes
the ways in which different kinds of sins of the Prapannan
are destroyed is:

prArabhdhEtara poorva paapam akhilam prAmAdhikam chOttharam
  nyAsEna kshpayannanabhupagatha prArabdha khaNDam cha na:
dheerpoorvOtthara pApmAnam ajn~athEapi tannishkruthE:
 kouDilyE sathi sikshayAapyanagayan  krODeekarOthi Prabhu:

144) The Exit of the Jeevan from the Body
*********************************
uRayitta vALL yena oonuL uRayum uyOgiyarai
naRai mattu ozhivaRRa nall tuLavu yEnthia Naayakan
niRai mattu ilAtha nedum payan kAtta ninainthu
udalacchiRai vetti vittu vazhippadutthum vahai seythidumE

(Meaning ): The analogy of the sword in its sheath is given
usually to the jeevan residing in its karma sarIram. The sword
housed inside the sheath of the body will have diminished
lustre and will be powerless to perform its act. Similarly ,
the Jeevan inside the karma sarIram would find its inherent
Jn~Anam shrunk and recognize that it does not have the power to
perform Bhagavath Kiamkaryam to the full measure (ParipoorNa
Bhagavath Kaimkaryam). Thus the jeevan under the total
influence of KarmAs is granted Moksham , when that jeevan
adopts the upAyam of Bhakthi or Prapatthi yOgam. Our Lord
stands by with this noble intention to exit that jeevan  from its
bodily prison and lead it to His Supreme Abode.

145) The Process by which the Jeevan is released from the Body
*************************************************
munn karuvi yeeraindhu manatthir-kootti
  mukkiyamAm marutthil avai sErtthathellA
nanku uNarum uyirinil sErtthu iym bhUthatthai
  naNNuvitthu tAnRanpAl vaikkum NaaTan
onpathudan vAsal iRaNdu udaiytthAuLLE
  oru kODi thuyar viLaykkum udampAi onRum
vann siRayin talai vAsal tiRanthu nammai
  vAnERa vazhippaduttha manamuRRAnE

The Sanskrit equivalent of this Paasuram is :

mansi karaNa-grAmam prANE mana: PurushE cha tamm
   jaDithi gaDayan bhthEshvEnam parE cha tamAthmani
svavidhavidhushOritthiTam saadharaNE saraNErmukhair-
  nayathi parathO nADibhEdhair-yaTOchitham Iswara:

( Combined meaning of both ): At the time of death , our Lord
unites the JnAna Indhriyams (Ear , facuty of speech , eyes , nose
and body ) as well as the Karma Indhriyams ( Mouth , hands ,
legs, mala dhvAram and Jala dhvAram)  of the Prapanna Jeevan
with the mind; thereafter , our Lord unites the Mind with PrANa
Vaayu (described as Mukhya PrANan by the Upanishads since it
is the cause for the stable existence of the body and indhriyams).
Next , the PrANa Vaayu is united with the JeevAthmA. This jeevan
combined with Mukhya PrANan gets united with the pancha bhUthams.
At this stage , our most merciful Lord removes the fatigue experienced
by the Jeevan from all these exertions by embracing it closely. Finally ,
our
Lord exits the Jeevan from its bodily cage with eleven holes ( two Eye
holes , two ear orifices , two nostrils , mouth , mala dhvAram ,
Jala dhvAram ,  nAbhi dhvAram and Ucchi dhvAram or Brahma
Randhram ). Our most compassionate Lord exits the Prapanna
Jeevan through the primary door of Brahma Randhram or
Brahma Naadi dhvAram , which is the first stage of travel
via archirAdhi Maargam (the path of Light ).

The Exit from the body to enter ArchirAdhi Maargam is
the sixth step in the ladder to Moksham.

Swamy Desikan ThiruvadigaLE SaraNam
Daasan , Oppiliappan Koil  Varadachari Sadagopan

SrimathE SrI Lakshmi Nrusimha Dhivya PaadhukA Sevaka
SrI VaNN SaThakOpa NaarAyaNa YathIdhra MahA DesikAya Nama:





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