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Desika Prabhandham : Types of Tamil Poems

Swamy Desikan used three kinds of poetic forms for His 405 Paasurams of His Prabhandham. These are:

1) VeNN Paa (2) Aasiryappaa (3) Kalippaa

Eighteen of the 405 Paasurams are set in VeNN Paa (4.4%) .One hundred and sixty eight of the 405 ( 41.5%) are set in Aasiriyappaa format.Majority of them ( 219) however are set inKalippa form (54.1%) .

The genius of Swamy Desikan as a Tamil poet and a great AchAryan is abundantly evident in these treasures of Paasurams . It would be our good fortune to study and reflect on them.

Introduction to Desika Prabahndham

SrIman Venkataraghavn of Bahrain has givena succinct introduction to
Desika Prabhandhams that would be valuableto refer to along with the darsana soubhAgyam of Swamy Desikan inHis RathnAngi:

There are 19 individual prabhandhams that house the 405 Paasurams. The first of them is Amrutha Ranjani with 39 paasurams.

Amrutha Ranjani: The First Desika Prabhandham

Swamy Desikan took a lot of effort to remove the many confusions created by other philosophies ---based on Vedic doctrines or otherwise--- in people's minds by composing a series ofSrI Sookthis revered as ChillaRai Rahasyams. They are written in MaNipravALa Format (Sanskritized Tamil). The first part of these ChillaRai Rahasyams contains 17 rahasyams (esoteric upadEsams in contrast to Sadhasyams, which are taught in public) starting from SampradhAya Parisuddhi to Saara DhIpam.The purpose of these SrI Sookthis is for us to gain a clear comprehension of the three Tatthvams and three Rahasyams and to lead a blessed life devoted to the service to SrIman NaarAyaNan , the AchAryAs empowered by Him and His BhaagavathAs , who are very dear to Him..

In each of these 17 rahasyams , Swamy Desikan in his typicaly brilliant and perceptive manner condenses the essence ofeach rahasyam/Tatthvam at the beginning and at the end in the form of a Paasuram .The beginning and the end Paasurams of these 17 rahasyams are assembled together in the first of the Desika Prabhandham revered by us as Amrutha Ranjani . Swamy Desikan gave this name to this Prabhandham because He believed that this would delight the heart of the SrI VaishNavan who reflects on it more than Amrutham (divine nectar) would. Here, Swamy refers to the spiritual upliftment that He recieved from His AchAryAs ; He expands on the three Tatthvams (ChEthanam , achEthanam and Iswaran) and reveals the true meanings of the three Rahasyams( AshtAksharam , Dhvayam and Charama SlOkam ).





1. AchAryan's irreplacable help (UpakAram)

The First and second Paasurams of Amrutha Ranjani belong to SampradhAya Parisuddhi Prabhandham , the First ChillaRai Rahasyam .

Our AchaaryAs out of their limitless compassion for us and Jn~Anam took upon themselves the responsibility touplift us ( the suffering jeevans) from the dangerous ocean of SamsAram. They instructed us on the deep meanings of Tatthvams so that our minds will no longer be agitated by any thing .They helped us to perform Prapatthi , which delights the heart of the Lord and thereby banished rebirth for us in SamsAric world. We have become now fortunate through the links to our SampradhAyam established by AchAryAs at the behest of SrIman NaarAyaNan and are blessed to enjoy the bliss of MokshAnandham.We thus have recieved the loftiest of blessings of the Lord (Moksha Sukham) by observing an easy to perform upAyam (SaraNAgathy) that takes very little time (KshaNa Karthavyam) to practise .

2. Following the Path travelled by our AchAryAs

This Paasuram is also from SampradhAya Parisuddhi.

A very long time ago, our Lord churned themilky ocean and blessed the DevAs with the nectar that He brought out. Our AchAryAs blessed us with some thing that is even more enjoyable (bhOgyam) than the nectar (amrutham) itself (viz)., the Lord's Sacred Feet (Thiruvadi) as the means for our resurrection .We are deeply engaged and committed to that sacred anushtAnams of our AchAryAs and consider them as the most revered way.

3. The Indispensability of the Jn~Anam about the three Tatthvams

This Paasuram is from the ChillaRai Rahasyam of Tatthva Padhavi.

Oh Sentient Being ! The direct reason (kAraNam) for Moksham is the blessing and grace (aruL) of our Lord.To become qualified for that grace, You should gain a clear understanding of the three Tathtvams (ChEthanam , achEthanam and Iswaran) and through that knowledgepractise one of the two upAyams for Moksham(Prapatthi or Bhakthi yOgam).

4. The path to banish the sorrows caused by SamsAram

This Paasuram is from the ChillaRai Rahasyam of Rahasya Padhavi

Oh ChEthanam ! We can chase away the sorrows and fears of SamsAram when we understand the three rahasyams ( Moola Mathram, Dhvayam and Charama SlOkam ) with their meanings and then perform the UpAyam for Moksha Siddhi.

5. The glories of SrI Sookthis of AchAryAs

This Paasuram is from the ChillaRai Rahasyam of Tatthva Navaneetham.

The sentients and the insentients are the body (sarIram) for the Lord. He
stays in there as the indweller (antharyAmi ) . During the time of the great deluge (praLaya kaalam) , He swallows the entire Prapancham and keeps it inside a small portion of His stomach just as He swallowed curd and VeNNai during His incarnation as Lord KrishNa. Just as removing weeds for the well being of the crops , He destroys the evil-minded ones , who cause harm to His devotees. On the wrists of this glorious Lord are the Sri Sookthis (Blessed works) of our AchAryAs shining like brillinat bangles or like the conch in His hand. They are like an aabharaNams on His wrists to signify that they are trophies resulting from the victory over other mathams . They also shine like the divine conch because these SrI Sookthis grow one's Jn~Anam.

6. The greatness of BhaagavathAs

This Paasuram is also from the ChillaRai Rahasyam of Tatthva Navaneetham.

Gifted poets compare the Lord salutedby the apourushEya VedAnthams (the VedAnthams and VedAs not created by human beings) as :

Waveless ocean of nectar , the nourishing rain-laden cloud that has absorbed the vast ocean , priceless indhraneela mountain (blue gem), the brightness of an unusual day resultingfrom the combined lustre of the Sunshine and the radiance of the Moon and all such asambhAvitha ( lofty and difficult to imagine ) meanings . There is however those ,who have arrived at the Lord's sacred feet(HIs BhaagavathAs) that are even loftier than the Lord Himself.There is nothing that the greatest poet can conceive as comparison for theirglories. Therefore BhaagavathAs are greater in their Mahimai than the Lord (as He Himself admits many times).

The meanings of Rahasyams blessed to us by the AchAryAs

This Paasuram is from the chillaRai rahasyam of Rahasya Navaneetham.

The SadAchAryAs fully conversant with the inner meanings of the Lord (who grants us Moksham and who is saluted by the VedAs) instructed us onthe nine meanings associated with the three rahasyams :

a) the THREE meanings of Thirumanthiram (AshtAksharam/Moola Manthram) are:

i) Presentation/offering of our Svaroopam (SamarpaNam) to the Lord ii) Offering of the burden and duty of protecting us (iii) Offering of the fruits of our protection to Him.

b) The THREE meanings of Dhvayam are:

i) UpAyam (ii) Phalan (iii) the destruction of the enemy of avidhyA/ajn~Anam

c) The THREE meanings of the CharamaSlOkam are:

i) The act to be performed by the one performing SaraNAgathy(Prapannan) ii) The act performed by the Lord onbehalf of the SaraNAgathan
iii) The way of life to be observed by SaraNAgathan after performing SaraNAgathy

8. The VaikunthA Life right here on earth

This Paasuram is also from the ChillaRai Rahasyam of Rahasya Navaneetham.

We are now freed from the vipareetha (inauspicious and erroneous) jn~Anam of believing that I am my own Master (Swamy), the responsibilities of protecting me are my own and the fruits of such protective actions belong to me. Fully understanding that all of these belong to our Lord , we have placed the duties and fruits of our protection at the sacred feet of the Lord, who is our unquestioned Lord. We have taken our Lord's sacred feet as our UpAyam and Phalan.We have performed the UpAyam of Prapathi taughtby the Lord to Arjuna . We have now received all the boons granted by the Lord to us as PrapannAs. We are staying on this earth reflecting on the great happiness of traveling by the path of light (archirAdhi maargam) to arrive at SrI Vaikuntam to perform nithya Kaimkaryam to the Lord and enjoy there ParipoorNa BrahmAnubhavam. All our worries (klEsams) are removed now.Our existence on His earth (LeelA VibhUthi) from here on is equivalent to that of the lives of the eternally liberated souls (Nithya sooris) at SrI Vaikuntam (Nithya VibhUthi).

9.The Essence of AchAryA's UpadEsams

This Paasuram is from the ChillaRai Rahasyam of Tatthva Maathrukai.

The quinessence of the UpadEsams of our AchAryAs is the instruction on the Svaroopams (Uniqueness/Dharmi) and SvabhAvams (the nirubhAdhikams) of the three Tatthvams by our SadAchAryAs. The sacred feet of our SadAchAryAs that revealed this MOkshOpAyam (Means for Moksham) is the refuge for us in this world and the fruits enjoyed in the other world (SrI Vaikuntam).

10. The act of those with discriminating knowledge (VivEkis)

This Paasuram is also from the chillaRai rahasyam of Tatthva Maathrukai.

The VivEkis learn the Svaroopams and SvabhAvams of the three Tathtvams (ChEthanam , achEthanam and Iswaran) from their SadAchAryans at the time when their good fortunes ripen . They also learn and hold dear the meanings of AshtAksharam that they learnt from their revered AchAryans and as a result are totally engaged in their ujjeevanam (upliftment) without any distraction whatsoever.

11. The Tatthvams revealed by SadaAchAryans

This is the third paasuram from the chillaRai rahasyam of Tatthva Maathrukai.

The indwelling Lord who protects us is the cause of every thing (Jagath KaaraNan). He shines with His Divine consort as SarvEswaran and rains the nectar of His DayA as the most merciful dark rainy cloud (KaaLa Megam). The Jeevans, who are His body have the duty and privelege of competing with each other to perform Kaimkaryams to Him in SrI Vaikuntam without let. The achEthana doctrines like Moola Prakruthi, Kaalam and Suddha Sathvam exist in gross form (SthUla roopam) as His body as well. We are sharing these Subtle meanings about the Tatthvams as revealed to us by our poorvAchAryAs.

(12) The clarity obtained from AchArya UpadEsam

This Paasuram is from the ChillaRai Rahasyam of Rahasya Maathrukai

In this world, the Moon chases away darkness with his rays. In a similar manner, our AchAryAs banish the darkness of our aj~nAnam through their upadEsams on VedAnthams. adiyEn is revealing those upadEsams recieved from my AchAryAs in the same way they did on the prAkArams (aspects) of EmperumAn , which are beyond our direct comprehension .

(13) The powerful Meanings , which nourish& uplift the Aathmaa

This Paasuram is from the ChillaRai Rahasyam of Rahasya Maathrukai also.

We stand blessed with the sacred feetof the servants of the servants of Lord RanganAtha on our head , whose chest is the permanent abode of MahA Lakshmi (SrI RanganAyaki) with Her golden Thiruvadis.Empowered by this bhAgyam , we revealed the meanings of the three rahasyams , which are the embodiment of Aanandham (Bliss). These51 meanings will not only protect the body (sarIram) like nectar but will also protect the uyir (aathmA).

(14) The Svaroopam of the JeevAthmA

This Pasuram is from Rahasya SandEsam

I , the JeevAthmA recognize other vasthus with my dharma bhUtha Jn~Anam (attributive knowledge) and do not need the help of any other Jn~Anam to know me and shine as Jn~Ana Svaroopan . I am thus different from the insentients(achEthanam). I am the servant of SrIman NaarAyaNan at all times , places and states. I do not claim proprietorship over any vasthu.I have performed SaraNAgati at the nectarine feet of the Lord propelled by my desire toserve Him at SrI Vaikuntam without interruption (Nithya kaimkaryam) .

(15) The Glories of Prapatthi

Swamy Desikan 's own commentary on this Rahasya Sandesam Paasuram
is housed in Rahasya SandEsa VivaraNam .

Our AchAryAs are filled with SadAchAram and auspicious attributes. With the power and glory of Prapatthi , our limitless bundles of sins havebeen burnt to ashes like the bales of cotton thrown into the fire. We stay waiting for the falling of this karma sarIram thatgrows ajn~Anam more and more until we reach Parama Padham at the time ordained by our Lord so that we can commence our nithya kaimkaryam to Him at His Supreme abode. We are convinced that we will never ever be born in this karma bhUmi again .

(16) The gains arising from the UpadEsam of our AchAryAs

This Paasuram is from Tatthva RathnAvaLi .

The most merciful SarvEswaran is filed with DayA to confer on the Jeevan limitless fruits in response to our Prapatthi. We have banished our ignorance (ajn~Anam) through the upadEsam of our AchAryAs , who have clear comprehension about the Svaroopam and SvabhAvanm of our Lord.We have chased away the lowliness associated with us until the UpadEsams of AchAryAs happened and have gained now the glory of knowledge about the Tatthvams.

(17) The Eternal Truth spoken by VedAnthams

This Paasuram is also form Tatthva RathnAvaLi

VedAnthams declare with one voice : (1) SrIman NaarAyaNan is Superior to every one (2) We are His eternal servants (3) We as ChEthanams and the Prapancham as achEthanms are His body.Our AchAryas instructed us on these enduring and unassailable truths and blessed us to lose our ajn~Anam and gain VisEsha Jn~Anam about these Tatthvams .

(18) The Removal of the burden ( Bharam ) from Prapannan

This Paasuram is from Rahasya RathnAvaLi.

Our AchAryAs , who clearly understand the doctrines of ArTa Panchakam,SareerAthma BhAvam and the knowledge aboutSrIman NaarAyaNan being the sole means (upAyam) for our protection instructed us on these doctrines and placed our AathmAs at His sacred feet. Our Lord out of His infinite compassion responding to the recommendation of His Divine consort accepted immediately the responsibilities for protecting us. If we want to gain Moksham today , He is willing to bless us with that boon.We willnever have another birth.There is nothing for us to do anymore for upliftment ( We will only continue to do our nithya karmas assigned to us by our SaasthrAs; beyond that there is nothing to be done for our upliftment). All the happiness and sorrows that come our way during the post-prapatthi days are for our benefit (anukoolam).

ArTa Panchakam represents the Five meanings about : (1) EmperumAn (2) Jeevan (3) UpAyam for Moksham (4) Phalan of Moksham and (5) the enemy
of that Phalan.

SareerAthmabhAva Sambhandham: The relationship between the Bhagavan as the indweller (AathmA) for the ChEthanam and AchEthanams and the latter two serving the SarIram (body) for the Lord.

(19) Prapannan comforting his mind

This Paasuram is also from Rahasya RathnAvaLi .

Oh My Mind! Our AchAryAs do not seek insignificant fruits (alpa Phalan). They can not bear with the sufferings of others and rush to erase those sorrows. They have placed our AthmAs at the sacrd feet of our Lord for protection .He has responded speedily and accepted that plea. He will prevent us from rebirths in the karma bhUmi and assure our stay in His eternal abode of SrI Vaikuntam. Oh My Mind! While all these good fortunes are coming your way, why are you not happy ? Please listen carefully what I am going to say to you that is good for you as long as you are going to be here on this karma bhUmi. If you cultivate the thinking that al the kaimkaryams done until your body falls down is not in waste , then you will gain the fruits of kaimakryams in Parama padham will be enjoyed right here .If you perform these kaimakryams prescribed by SaasthrAs with sraddhai, then you will not be
exposed to trespasses like BHaagavatha apachAram. VisEsha Jn~Anam
will also grow.

(20) Criticism of the other SiddhAnthams

This Paasuram is from Rahasya RathnAvaLi Hrudhayam.

In this rahasyam with 30 sentences , we have described the essence of all VedAnthams.From here on , the distortions caused by other incorrect philosophies associated with BhouddhAs, JainAs, ChArvAkAs, SaankyAs, SaivAs , TaarkikAs will not raise their head. Please incorporate this rahasyam firmly in your minds and banish your aj~nAnam.

(21) Destruction of the other ( Veda-Baahya) Mathams

This Paasuram is also from Rahasya RathnAvaLi Hrudhayam.

In this world , a mother would only seek the well being of her son , even if the son hates her.She wont abandon her child. Similarly , our Lord protects us out of His sahaja (natural) kAruNyam even if we push Him away .He takes His abode in our hearts and protects us from there . Wehave released in this rahasya grantham the svaroopam and SvabhAvam of
SarvEswaran as we heard them from our AchAryAs. If any one who contests our siddhAntham with our AchAryAs as the thorn in the flesh , then they will be defeated and will be helpless to defend themselves like the helpless fox caught in the middle of a great flood.

(22) The tranquility of the mind that has recieved AchAryan's UpadEsam

This Paasuram is also from Rahasya RathnAvaLi Hrudhayam.

Our Lord , who has accepted the responsibility of destroying the enmies of His BhAgavathAs has adorned Sudarsana chakram in His hand for that purpose.For those BhagavathAs , AchAryan performs upadEsams on staying away from committing sins.That helpful AchAryan is to be recognized as the well meaning Father.The upadEsams on the rahasya arTams are like the treasures saved for the BhaagavathAs. The mind of the Bhaagvathan housing the eight guNams based on the meanings of these rahasyams is like his caring , beloved wife.The enemies for that mind are SarIrAthma Bramam (confusion over body and soul) , SvatanthrAthma
Bramam (confusion that the jeevAthmA can take care of its own protection). The 11 Indhriyams under the control of themind are the weapons for the destruction of the above two Bramams.

The descriptions of the 8 guNams of the mind and the 11 Indriyams are given in Desika Prabhandha Paasurams 51, 84 and 145).

(23) The way the AchAryans blessed us withVedAntha Saaram

This Paasuram is from Tatthva Thraya chuLakam: AchEthnAdhikAram

The entire body of waters destroyed by theLord during the time of deluge and later released by the Lord during srushti kaalam was taken up in the cupped palm of Sage Agasthya and consumed in one sip. Similarly , our AchAryAs housed all the essence of VedAnthams in their minds.They took interest in us and performed upadEsams on these VedAntha Saarams for the removal of our bonds of KarmAs and for our upliftment through such upadEsams.

(24) Description of AchEthanams

This Paasuram is also from Tatthva Thraya ChuLakam: AchEthanAdhikAram

Prakruthi, Kaalam, Suddha Satthvam are the three achEthnams. In this triad ,the Moola Prakruthi with its three guNams of Satthvam, Rajas and Tamas enters and subdivides them in to Prakruthi, Vikruthi and Prakruthi-Vikruthi first and then in to 24 further divisions based on the latter. Kaalam however does not possess the three guNams (Sathva, Rajas and Tamas). It splits in its own way in to many units of Time. The variations of Sudha Sathvam appear as SrI Vaikuntam and the objects found there.All these three achEthanams (insentients) are the body of the Lord and do not have Jn~Anam of their own .

(25) The actions to be taken by the Jeevanfor its upliftment(Salvation)

This Paasuram is fromTatthva Thraya ChuLakam: JeevAdhikAram.

MamakAram is the feeling state, when identifies an object as his own. He says this is mine.The feeling state that identifies the aathmAas the same as SarIram is ahankAram. The thought that one is an independent entity with power to protect oneself is known as the delusion of SvatantrArTa Bramam. All of the above three feeling states have to be destroyed utterly , if one desires salvation. One should present the three items (One's Svaroopam , the burden of protecting oneself and the fruits of such protection) to the Lord and utterly cut asunder the relationship to the three with the jeevan for one's Moksham.

26)Three Kinds of Jeevans

This Paasuram is from Tatthva Thraya chuLakam : JeevAdhikAram.

Those who are bound to samsAram with the noose of Karmaas are the Bhaddha Jeevans (bound ones) . Those jeevans who performed the anushtAnam of Bhakthi or Prapatthi yOgam and attained MOksham as a result are the Muktha Jeevans (liberated ones). Those who do not have any links to karmAs ever and who stand as the Lord in many ways and enjoy Him are the nithyAs( eternally libreated ones). These are the three kinds of Jeevans as revealed to us by our AchAryAs , who are fully conversant with the doctrines of VedAs and the SaasthrAs.

(27) The UpakAram of the Lord

This Paasuram is from Tatthva Thraya ChuLakam: IsvarAdhikAram

All the VedAs eulogize the sacred feet of the Lord , who is SarvEsvaran. He is Superior to all Gods.He is the Jagath KaaraNan. Yet, no blemishes associated with kaarya vasthus touch Him and defile Him.When we perform Prapatthi yOgam at His sacred feet , He stands in place of the difficult-to-perform Bhakthi yOgam and destroys totally all our karmAs accumulated prior to Prapatthi.

(28) The Comparison of the three Tatthvams

This Paasuram is also from Tatthva Thraya ChuLakam: IswarAdhikAram.

The achEthanam recognized as Prakruthi unites with our sarIram and creates all the sorrows of SamsAric life. Inside this sarIram, JeevAthmA enters /resides and experiences the karmAs. Our Lord stays inside the JeevAthmA as its indweller. Among these three Tatthvams , Prakruthi is like the Ocean. JeevAthmAs are like the pearls found in that Ocean.Our Lord , who stands as the support for both the SarIram and JeevAthmA is like the golden thread that is used to string those pearls (SoothrE MaNigaNA iva). We explained these esoteric matters as
explained to us by our AchAryAs.

(29) Freedom from not being caught in the net of other Mathams

This Paasuram is also from the Tatthva Thraya ChuLakam: IsvarAdhikAram

The entire world celebrates and eulogizes the glories of our most sacred AchAryAs. We composed this rahasyam of Tathtva Thraya ChuLakam based on the upadEsams of those sacred AchAryAs. Those who comprehend the true meanings of the Svaroopams and SvabhAvams of ChEthanam , achEthanam and Isvaran will not fall inside the net of PaashaNDis linked to other Mathams that either misintrepret VedAs or do not accept VedAs as Moola PramAnam .

(30) The Sacred feet of the Lord (Maadhavan) is both means and goal (upAyam & Phalan)

This Paasuram is also from IsvarAdhikAram of Tatthva Thraya ChuLakam.

Our Lord resides in our hearts permanently and blesses us both as the sure medicine for destroying our bonds of KarmAs and as the most delectable nectar to enjoy. When we reflect on the glories of His sacred feet , we realize how difficult it is to comprehend the full power of those holy feet. When we think about the sweetness of the enjoyment of those sacrd feet , we recognize how indispensable they are to us.The shade from those sacred feet counters the cruel heat of samsAram effectively. We have been blessed by the essence of our AchAryAs' upadEsams and therefore have clung to those holy feet of our Lord both as the Means (upAyam ) and Fruit (Phalan).

(31) The gaining of the Nishtai (discipline) spoken by the Rahasyams

This Paasuram is from Rahasya Thraya ChuLakam : ThirumanthrAdhikAram.

The VishNu Sahasra Naamam with its special meanings recited by us in all its entirety speaks about the limitless glories of SrIman NaarAyaNa. This glorious Lord is never separated from His divine consort with the home of the red lotus. He has now blessed us.As a direct result of SrIman NaarAyaNan's anugraham, we have acquired the coveted nishtai spoken by the three rahasyams, which stand out in the VedAs.

(32) The UpakAra Paramparai of SarvEswaran

This Paasuram is also from Rahasya Thraya ChuLakam: ThirumanthrAdhikAram.

The UpakAram given by the Lord to the Jeevans is limitless and immeasurable. First He gives the body (sarIram) and next blesses the body with the imperishable Jeevan and then enters both the SarIram and the Jeevan as their indweller along with His divine consort. He blesses us further with the Jn~Anam that the Jeevan is not independent (Svatanthran) and that the Jeevan is a servant (Seshan) of Him (the Seshi), which makes the Jeevan filled with bliss. Next, He points out the means of Prapatthi and makes the Jevan practise that Prapatthi and accepts the responsibility of protecting that Jeevan. Our Lord blesses the Jeevan to reach SrI Vaikuntam at the end of the life on earth and to live with the nithya sooris there to perform eternal kaimkaryam to Him there. This is our Lord's sankalpam . How can one assess this great and incomparable upakAram of our Lord !

(33) Gaining of the blessed Life of Nithya Sooris

This Paasuram is from Rahasya Thraya ChuLakam: DhvayAdhikAram.

Our AchAryAs who are steadfast in recognizing the Lord's sacred feet as UpAyam and Phalan have shown us the path to MokshAnandham that was not attainable until now ( The meaning of the two parts of Dhvaya manthram are housed in the first two lines of this Paasuram : " Thirumaal adi iNayE tiNN saraNAhak-koNDu Thirumaal aDi iNayE sErvAr).

(34) The Ten Meanings of Dhvaya Manthram

This Paasuram is also from Rahasya Thraya ChuLakam: DhvayAdhikAram.

Our Lord is the Lord of all Gods; He is the most delectable, insatiable nectar; He is never ever separated from His Divine Consort, MahA Lakshmi; adiyEn has performed the SaraNAgathy with its five limbs at the sacred feet of SrIman NaarAyaNan , who has removed all the virOdhis (enemies) for paripoorNa kaimkaryam to Him at all places, times and states to Him .adiyEn , who is incapable of performing any upAyam to gain mOksham has now left the full responsibilities of my protection to the Lord and eschewed all the fruits of that Prapatthi and has performed the SaraNAgathy with its pancha angams (five limbs) at His sacred feet .

(35) The Future Life after Prapatthi

This is the final Paasuram from the DhvayAdhikAram of Rahasya Thraya ChuLakam.

Our AchAryAs committed to the sacred feet of the Lord as UpAyam and Phalan have blessed us with UpadEsam on Dhvaya manthram and as a result gained the boon of living with freedom from ahankAra-mamakArams in the coming days.

(36) The hastening of the Lord to grant us the fruit of Prapatthi

This Paasurma is from the Rahsya Thraya ChuLakm: Charama slOkAdhikAram.

Oh my Mind ! Our Lord forgives even the mighty transgressions of ours,
who fall at His feet and seek His protection in a state of utter helplessness. This most merciful Lord is now hastening towards us to destroy completely all our karmAs and to unite us with His ghOshti (assembly) of Nithya Sooris (eternally liberated Jeevans) serving Him at His Supreme abode of SrIVaikuntam.

(37) The gaining of the state free from all worries

This Paasuram is also from Rahasya Thraya ChuLakam: Charama slOkAdhikAram.

The upAyams like Bhakthi yOgam and others left me , who does not have the sakthi to practise them. My Lord pleased with my observance of Prapatthi to Him stood in the place of all those upAyams and hurried to bless me with the phalan of Prapatthi. adiyEn reminded myself of the firmly stated Charama slOkam passage (maa sucha:) and developed the courage and tranquility to be free from any kind of sorrows.

(38) Maadhavn is both UpAyam and Phalan

This Paasuram is also from the Rahasya Thraya ChuLakam: Charama slOkAdhikAram.

The meaning of this Paasuram is given under the 30th Desika Prabhandha Paasuram , which highlights the fact that Maadhavan is both UpAyam and Phalan for the Jeevans to attain Moksha Siddhi. The reference to the Charama slOkam is housed in the words : "TantharuL Vaachakam" (the UpadEsam performed out of the unique Mercy of the Lord).

(39) The Flood of the Lord's KaruNai (Compassion)

This Paasuram is also from the Rahasya Thraya ChuLakam: Charama slOkAdhikAram.

Our AchAryas have concluded that the UpAyam is the dominant theme of all the three rahasyams and instructed us on their conclusion. They are extremely knowledgabale about the difficult-to-practise Bhakthi yOgam and the easy-to-practise Prapathti yOgam that readily assures Moksham. Our AchAryAs, who shine with the power of Jn~Anam, VairAgyam and anushtAnam have blessed us and through the power of that anugraham, EmperumAn has granted us Moksham and cut asunder down to the root all SamsAric bonds.

Swamy Desikan ThiruvadigaLE SaraNam ,
Daasan , Oppiliappan Koil VaradAchAri SadagOpan
Srimate Sri Laksminrisimha Divya Paduka Sevaka
SrivaNN Satakopa Sri Narayana Yatindra Mahadesikaya Nama:

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