SrI:
Dear BhakthAs
:
Moola Manthram is made up of 3
vAkyams : PraNavam ,
Nama: sabdham and NaarAyaNAya
sabdham . Among these
three vAkyams , Prapatthi is the dominant embedded
theme.
1.0: Prapatthi & its presence in
the three vAkyams .
****************************************************************
The svaroopa
samarpaNam ,
the first of the three samarpaNams
by the Jeevan is
in PraNavam. The
samarpaNam of the burden of
the Jeevan's
protection is linked to
Nama: sabdham and the Phala
samarpaNam is
connected to NaarAyaNAya
section .
1. 1: PraNavam & Svaroopa
SamarpaNam
***************************************************
JeevAthmA is different form the body and
Indhriyams .Jeevan is of
the form of bliss . Jn~Anam and Aanandham ( bliss)
are the guNams of
the Jeevan , which is self-luminous. It does not
need any other Jn~Anam
to know itself . It is behind the
manifestation as "I ". It is atomic in size.
It is the servant by svabhAvam to the dhivya
dampathis. The Lord is
the Master of the Universe( Swami).He is the cause
behind this universe.
He is the protector of
all. Svaropa samarpaNam is the
presentation of one's
AathmA to the Lord , its Owner .The clear understanding of
this Swami-Daasan
relationship will lead to the firm grip on artha Panchakam : (1)
ParamAthma as
the goal (2) the Jeevan that seeks the Lord (3) the means for
attainment of
the Lord( prapatthi) , (4) the Phalan that is gained thru this
attainment and
(5) all that stand as obstacles ( VirOdhi) in that effort for
attainment . For
full comprehension of these 5 items (artha panchakam) , observance
of
Svaroopa samarpaNam is central .
1.1: Nama: sabdham & Bhara SamarpaNam
***************************************
I have no wherewithall ( akinchanan). I am forever Your servant and
I am
always under Your control . You must accept me as the helpless one
without
any means to protect myself and offer your protection . That burden
of
protecting me is yours .This prayer by the Jeevan is the bhara
samarpaNam
implicit in the nama: sabdham.
1.2:NaarAyaNAya and Phala SamarpaNam
*************************************
Nithya Sooris perform eternal kaimkaryam to the dhivya
dampathis.
If they thought they were svatantra purusharkaL or think that they
are doing these kaimkaryams in anticipation of a Phalan , then
those
kaimkaryams will be full of blemish .The Prapanna Jeevan reflects
on this and
concludes :adiyEn has as much rights as the Nitya Sooris to
perform blemishless
Kaimkaryam to the divine couple . adiyEn is filled with great
kaamam( desire)
to perform such Kaimkaryams .In this world , the sarIram and
Indhriyams and
the karmAs arising from their operation have distracted me and made
me unfit to
perform such kaimkaryams .AdiyEn has now performed Prapatthi and
got rid of
all those karmAs and am ready for
performing such blemishless kaimkaryms.
The Fruits ( Phalan) arising from such kaimkarkayams are placed at
Your
Thiruvadi and You must accept them .This is the Phala samarpaNam
associated
with NaarAyaNAya sabdham .
1.3: The help rendered by Thiru
Manthiram
***********************************************
Thru PraNavam , Thirumanthiram reveals that the
Lord is the Seshi ( Master) and Jeevan
is the Seshan ( daasan) and connects them thru this
relationship.Nama: sabdham makes
the Sesha Jeevan perform Prapatthi to the
Lord and makes the Lord accept that vazhipadal.
The Jeevan prostrates before the Lord in a state of
abject helplessness and the Lord
bends over to recieve that Prapatthi . Thru
NaarAyaNAya sabdham reveals that the muktha
Jeevan gains the phalan of Bliss in Sri Vaikuntam
thru kaimkaryams and the Lord recieves that
Phalan thru Phala samarpaNam , which makes both of
them equal in enjoying BrahmAnandham.
1.4:Brahma Soothrams and Thirumantram proclaim the
same truth
**************************************************************************
Brahma Soothrams are the Moolam for Sri BhAshyam
.The first two chapters
deal with Para Tatthuvam ; the third covers
MokshOpAayam and the fourth about
the Phalan of Moksham .In this order ,
Thirumanthiram covers Sriman NaarAyaNan thru
the PraNavam , the upAyam of Prapatthi with
Nama: sabdham and Moksha Phalan
thru " NaarAyaNAya".
2. The elaboration of the three Vaakyams of Dhvayam
for reflection
****************************************************************************
Dhvayam is used for performing Prapatthi and hence
it is called KaraNa
manthram . Dhvyam also has three vAkyams : (1)
Sriman NaarAyaNa
charaNou SaraNam prapadhyE , (2) SrimathE
NaarAyaNAya and (3) Nama:
The first Vaakyam points to the visEsha upAyam
.This upAyam is of two kinds:
siddham and saadhyam . The second vaakyam
points to the visEsha Phalan ,
which again has two aspects: siddham & saadhyam
. The third vaakyam focuses on
the removal of the obstacles (VirOdhis) that stand
in the way of gaining the phalan ;
virOdhis also break down into the two categories of
Siddham & Saadhyam .Dhvayam
elaborates on the Tatthva-hitha-PurushArTams with
its amsams.
2.1: The factor (amsam) for anusandhAnam in the
first vaakyam is UpAya visEsham
********************************************************************************************
Our Lord with Periya PirAtti becomes SiddhOpayan
for ChEtanan . He stands as
an ancient ( eternal ) upAyam that is not invented
by the chEtanan . He is the One
who grants the phalan desired by the
chEtanan . Our Lord expects however a
small
act ( performance of Prapatthi) from the chEtanan .
Our Lord also helps the chEtanan
to perform the Prapatthi thru a SadAchAryan . He
makes sure that there are no
obstacles (VirOdhis) to Prapatthi and grants the
Phalan of Moksham directly and
thus become the SiddhOpAyam .SaraNAgathy is the
vyAja maathra upAyam to gladden
the heart of the Lord , the SiddhOpAyan .Since
chEtanan has to perform this Prapatthi ,
this upAyam becomes SaadhyOpAyam .
2.2: PurushArTa VisEsham is the amsam to be
observed in the 2nd Vaakyam of Dhvayam
****************************************************************************************************
The visEsha phalan(upEyam) is the nithya ,
niravadhya kaimkaryam done by the Mukta
Jevan to the dhivya dampathis in their Supreme
abode . The Mukta jeevan does them
without any feeling of independence ( svatantram)
or the thought that the phalan of such
kaimkaryam belongs to it. The Mukta Jevan does
engage in such kaimkaryams for gaining
ParipoorNa BrahmAnandham. The phalan from such
kaimkaryams is known as Saadhya
Phalan .Our Lord is nithyan ( without beginning or
end ) and hence He is Siddha
Phalan
(ever-existing Phalan). Our Lord is therefore
Siddha uPEyam and the Mukta Jeevan's
Kaimkaryam is
Saadhya upEyam ( Phalan).
2.3: VirOdhi nivrutthi visEsham is to be refflected
in the third Vakyam ( nama:) of dhvayam
****************************************************************************************************
The banishment of VirOdhi is about the removal of
all kinds of nescience that might make
the Mukta Jeevan feel that it is a Svatantran and
all the kaimkaryams are for gaining some
phalan .These are the two kinds of ajn~Anam that
are removed .
3.0: The three Vaakyams of Charama slOkam and the
concepts to be contemplated there
******************************************************************************************************
The first of the three vaakyams of Charama
slOkam deals with the act that should be
performed by the chEtanan , who is a qualified
adhikAri ( Sarva dharmAn parithyjya
MaamEkam SaraNam vraja) . The second vaakyam is "
aham thvaa Sarva PaapEbhyO
MokashayishyAmi ". This deals with the act to be
performed by the Lord , the SaraNAgatha
rakshakan .The third vaakyam ( maa Sucha:) covers
the duties of Prapannan after Prapatthi
and his tranquil state of mind .
3.1: The thought to be reflected upon from the
First vaakyam : adhikAri kruthyam
*******************************************************************************************
The Mumukshu ( one desirous of gaining Moksham) has
to beseech protection from
the SarvalOka Rakshakan , our Lord , the
SiddhOpAyan . The Jeevan has to seek
the protection at he sacred feet of the Lord
.The mumukshu has to realize the impermanence
of wealth and power in this world and develop
vairAgyam and seek Moksham as
the only lasting wealth and perfrom Prapatthi
.
3.2: SaraNya Kruthyam : The anusandhAna amsam in
the second Vaakyam
***********************************************************************************
EmperumAn is the rakshakan for all the world . It
is his turn now to remove all
the sins that stood blocking the path for the
jeevan to attain the Lord . The Lord
bears now all what the Bhaddha Jeevan bore .
Our Lord recognizes the inadequacies
of the chEtanan in performing the ardous Bhakthi
yOgam and stands now in the place of
Bhakthi yOgam , when the prapannan performs
Prapatthi .If the Prapannan desires
a time at which he wants to leave this world
, our Lord grants him that wish too .
Our Lord thus bears all burdens as desired by the
chEtanan and grants him sama
bhOgam once the prapannan arrives
at Sri Vaikuntam as the Mukta Jeevan .
3.3: Utthara Kruthyam by the Jeevan linked to the
third Vaakyam of Charama slOkam
**********************************************************************************************
After Prapatthi , the jeevan has to
observe the following things : (1) Mahaa viswAsam
in the Lord since the Moksha Phalan is certain and
should not fret over anything, (2) he should not
seek any phalan other than Moksham or engage in
anya dEvathaa upAsanam , (3) as long
as the jeevan is here in the embodied state , it
has to observe all karmaas commanded
by the SaasthrAs ( Aajn~A kaimkaryams) .He should
perform this kaimkaryams without
seeking any phalan and perform them just to please
the Lord ( Sriman NaarAyaNa
preethyarTam).
SarvalOka SaraNyan , our Lord does three things for
the Prapannan :(1) He steers
the Jeevan , who is unfit to engage in Bhakthi
yOgam and deflects him towards
aSadAchAryan to observe Prapatthi yOgam (2) Our Lord chases away all the sins of
the Prapannan and (3) He helps the Prapannan
to be free from worries and
engage in Kaimkaryams that will please Him
.
3.4: The Limitlessness of EmperumAn , Prapatthi and
Moksha Phalan
*******************************************************************************
The three Tatthvams elaborated by Charama slOkam (
EmperumAn , Prapatthi and
Moksha phalan) are not circumscribed by place ,
time or vasthu .
Our Lord can not be limited to one place , time or
vasthu . He is there at all places,
times and vasthus .
Prapatthi is again not confined to any place or time or vasthu . It can be done at
all
places and at all times and vasthus that are
considered equivalent to it.
Moksha Phalan and the kaimkarya phalan arising
from Bhagavathanubhavam has no
restrictions based on place , time or vasthu.In the
state of Moksham , the muktha jeevan
can perform Kaimkaryams to the dhivya dampathis at
all places in Sri Vaikuntam and at
all times ( Kaalam has no power in Vaikuntam) and
is not confined to a specific vasthu
or other .
These are the deep thoughts that are associated
with the three rahasyams ,
which are delectable as Navaneetham .
Rahasya Navaneetham sampoorNam
Swamy Desikan ThiruvadigaLE SaraNam ,
Daasan , Oppiliappan Koil V.Sadagopan
Swamy Desikan ThiruvadigaLE SaraNam
,
Opilliappan Koil
V.Sadagopan
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