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Oppiliappan List Archive: Message 00060 Nov 2006

 
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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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