SrI:
Dear BhakthAs :
In the section on DhvayAdhikAram , Swamy Desikan
clears our doubts relating to Mantra Ratnam (
Dhvyam ) .
If Thirumanthiram deals with the upAyam and Phalan
briefly , Dhvayam elaborates on the Moksha UpAyam
and Moksha Phalan .
Swamy Desikan states his goals for his upadEsams
on Dhvyam
this way : " We resolve here the elaboration of
UpAya -upEyams
( ViSadha anusandhAna arTam) of Mantra ratnam (
Dhvayam) ,
which was covered succinctly by Moola
Mantram , the quintessence
of all tatthvArTams (Sarva SaarArTa garbhamAna Moola Mantram )
".
Swamy Desikan starts with a prayer to
Thiruvaheendhrapura NaaTan :
apAsa thu tama: pumsAm
anapAya-prabhAnvitha:
Aheendhra nagarE nithyam udhithOyam
Ahaskara:
(Meaning): May the Sun associated with
blemishless lustre ,
who rises always at
Thiruvaheendhrapuram known as
adiyavarkku Meyyan remove the darkness of ajn~Anam
of all chEtanams .
81. Is PirAtti's PurushakAram (
SipArsu/ Intercession) essential ?
(Question): SvabhAvika
Sarvarakshakasya Parama KaaruNeekasya
Bhavatha :
kaTamiva PurushakAra
apEksha ? -- KumAra VaradAchAr
Answer : Periya PirAtti pleads our case with Her
Lord .We call her
for this reason PurushakAram .Her pleading with
Her Lord to forgive
our trespasses ( PurushakAram) is not explicitly stated in Moola Manmtram .
The padham , "Sriman" in Dhvaya Mantram clearly refers to PirAtti.
The Divine
couple are without beginning or
end . They both are
independent ( svatantra) .
They have an agreement between them
as two independent
divinities that the Lord is
the one who will
punish those who trespass
His Saasthrams and PirAtti is the
one
to intercede with Her Lord on behalf
of their children , who have
comitted Mahaa aparAdhams thru
Bhagavath Saasthra ullanganams.
Although the Lord has wonderous
guNams and sambhandhams ,
He ( as Svatanran and SEshi) responds
affirmatively to the sipArsu
of
His Devi , controls His anger at the offending
chEtanams and changes
His mind about punishing them . This is Their
agreed way of operation
.
82. How can one describe the
activities of a Purushan ( PurushakAram )
and associate it
with PirAtti ?
asthu PurushakArathvam ,
taTApi PurushakAra SaBdha: chEtana -viSEshu
kaTam prayujyathE ? -- KumAra
VaradAcchAr
The words , RaajAvashDambham and Raaja kulam
refer to the duties of
one associated with the King ( Raajaa) .
She pleads with Her Lord ( Purushan)
on behalf of the plight of Jeevans ;that is why
She is referred rightfully as
PurushakAram .
83. The doubts about "Srimath "
sabdham
(Question) :In dhavyam , there is
the "Srimath" SaBdham (i-e) :The Lord
is the One associated with His PirAtti in an inseperable manner (apruTak
siddha visEshaNam)
.If that is so , SrI
SaBdham alone is sufficent to describe
PirAtti's PurushakAram
and the addition of the
"Mathubh " SaBdham
indicating seperation from Her
Lord raises doubt about Srimath SaBdhArTam .
(Answer ) : Yes , it is true that PirAtti is
inseperable from Her Lord ( yEka
SEshithva yOgam ). She is visEshaNam for Her
Lord and therefore there is
no objection to adding mathubh Sabdham with SrI
SaBdham to result in
"SrImath" SaBdham .The situation is similar
to Jeevan from whom the Jn~Anam
can not be seperated , which leads to the term
"Jn~AnavAn ( Mathubh vihuthi
is added here to Jeevan ) . Here Jn~Anam is
the visEshaNam for Jeevan .
The addition of
Mathubh to Jn~Anam does not seperate
the Jn~Anam from
the Jeevan . They are not
disassociated . There is therfore no
virOdham
( Conflict ) with the
central doctrine of VisishtAdhavaitham ( all
chEtana-achEtanams are EmperumAn's
VisEshaNam ) , when
Srimath SaBdhArTam
is intrepreted as Mathubh standing united with
SrI SaBdham .
The word "Srimath " has to be intrerpreted as the
One who is inseperable with
Her Lord and as One who stands as the VisEshaNam
for Her Lord (SarvasyApi
tatthva-jaathasya
Bhagavath apruTak-siddha visashEnEna YEKAM TATTHVAM
ithi vaadhOapi yukthatara: ithi) .In
Srimath Rahasya Thraya Saaram , Swamy Desikan
clarifies the place of Mathup , when
it is united with SrI Sabdham : " here ,
the use of Mathup ( mathup upayOga
visEsham) )is consistent with pramANams
( PramANa siddham) and the union of
these two words ( SrI and mathup)
denote Nithya yOgam ( being united
with Her Lord in an inseperable manner) .
84. If we state Dhivya Dampathis are
UpAyam ( for Moksham ) , does not
suggest that there are two upAyams
for Moksham ?
(Question) : All Saasthrams state :
" TamEva SaraNam gaccha " ( Seek Him
ALONE for refuge) ,
" MaamEkam SaraNam
vraja " . In dhvayam , it asks us to
consider dhivya dampathis ( LakshmyA
saha BhagavAn) as upAyam . Is this n't
a conflict
?
(Answer )
:PirAtti is VisEshaNam for the Lord , who is the upAyam . She
is
inseperable from
Him . Hence when we state that the Lord with His PirAtti
is
UpAyam ( means)
for Moksha phalan thru the use of "SrimAn
" , there is no
virOdham between
this view and the one , which states " Seek Him
alone
for refuge)
.
85. How can we
explain the view that the Lord's Thiruvadi is UpAyam
instead of the Lord
?
(Question) : Sarva visishtasya
Bhagavatha yEva upAyathvE taccha
charaNAravindha
saamAnAdhikaraNam kim ?
(Answer ): It is appropriate to recognize that
Iswaran is Moksha upAyam .
However dhvaya mantram states that His avayavam (
limb) , Sacred feet
as the UpAyam instead of the Iswaran Himself (
Sriman NaarAyaNa charaNou
SaraNam prapadhyE ) . ChEtanan does Prapatthi . At
that time , the chEtanan
has to meditate on the Lord and His
ThirumEni. When we seek Him as refuge ,
it is easier His sacred feet have more power than
His other limbs to increase
the Lord's anugraham and grow His dayaa . As
the sevant of the Lord , it is
but natural to fall at the Master's feet .
Therfore it is not inappropriate to
meditate on those sacred feet of the Lord
that has the power to destroy
all sins and these sacred feet are a delight
in ther own right to meditate upon .
Daasan , Oppiliappan Koil VaradAchAri Sadagopan
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