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SRI:
SrImathE Gopaladesika Mahadesikaya nama:

Dearest All,

AzhwAr expresses in this 5th decad his ananyagatitvam
and (having none other as his refuge) Akinchanyam
(helplessness) which are closely tied to Saranagati.

Thus the angi- Athma nikshEpam- is the sixth i.e.
self-surrender - actually laying the burden at His
feet. This is an one-time event and constitutes the
heart of SaraNAgati- sum total of Prapatti path. 

Like the oven, rice and water etc. readily kept in the
kitchen,(ready- siddha); The Lord is already there.
The materials would not themselves satisfy our hunger.
Food now has to be prepared. A procedure is relevant
here. That is saadhya upaya. 

1. maam Ekam SaraNam vraja:- says Krishna in GiTA
18.66. Surrender to Me alone. Emphasis is here in
Ekam; it has the purport of asserting that Sriya:
Pathi is both Siddha (ready) and Saadhya upAyam. We
have to resport to Him in this Prapatti performance. 

2. SaraNam vraja:- is a dictate, a mandate to us to
surrender unto Him. Then, how can anyone belittle or
negate the Prapatti ? Path? No? we have to adopt such
a procedure. We can also adopt bhakti yoga (if we have
the capacity to do the same). The two are alternative
routes to please Him (as per his divine command) to
let Him grant mOksham. It is He who grants; He who is
mOksha pradhan- Mukundan. 

It is also emphasized that Prapatti is a procedure
with a complete mental frame work with fullest
humility and our fullest implicit dependence on Sriya:
Pathi. Any extent of emphasis on the Lord being the
Siddhopaya can hardly rule out the need for a Sadhya
?upAya, a method, a technique, to be adopted by a
sentient being. May it be bhakti or better, Prapatti. 

We can not and do not obviously content that a rite or
a ritual, such an insentient one at that, has won
mOksha for us! In our sampradaya and our estimate, it
is a mere pretext, with which Sriya: Pathi an ocean of
mercy and magnanimity, is pleased and He relents in
our favour. Who can then question Him? 

An upaya (or means) such as this Prapatti is, however
easy and trivial it may appear, is then a pretext the
Lord has generously prescribed. He cannot ? and will
not ? concede moksha just that, to all, and
indiscriminately, irrespective of whether an upaya- so
simple and facile- had been performed or not. (says Dr
Sri VN Vedanta Desikan Swami)

ninnaiyE thaanvENdi neeLselvam vENdaathaan
thannaiyE thaanvENdum selvampOl maayaththaal
minnaiyE sEr_thigiri viRRuvakkOt tammaanE
ninnaiyE thaanvENdi niRpa NnatiyEnE             5.9

Oh Lord of VitthuvakkOttammaa! The One who has the
resplendent ChakrAyudhA that glitters and shines like
a lightning! The One who does not wish and desire for
any material or kind of wealth other than the Only
Wealth that is You, gets all material and other
prosperities rushing to him on their own accord;
Similar to such a wealth, due to Your mysterious
maaya, even if You do not bless me, Your eternal
servant - this lowly self- adiyEn- would seek and
desire for You alone. 

ninnayE thAnn vENDi niRpan adiyEnE

For those seeking His anugraham, Our Lord does not
confer wealth in this world and takes it away from
them in favor of granting nithya sukham in the Supreme
abode (YasyAnugraham icchAmi dhanam tasya haraamyaham
). He appears as though He is not paying attention to
them.

He is testing their resolve. Here KulasEkarar reasons
that the Lord's indifference to him will not stand in
the way of his steadfast devotion to Him, the grantor
of the lasting wealth of Moksham.

AzhwAr ThiruvadigaLE saraNam
Regards
Namo narayana
dAsan


      
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