saara sangraham

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saara sangraham


It is important for us to have the essence of Desika Prabhandham 
as summarized by Oppiliappan KOil MahA VidvAn , SrI SrIrama DesikAcchAr
Swamy prior to enjoying his commentaries of the 405 verses of Desika Prabhandham(DP).
His erudition and Acharya Paramparai is illustrious. It is adiyEn's bhAgyam
to translate verbatim His Tamil writings  on these verses after  his summary of 
the topics covered in DP and their highlights .
SrimathE NigamAntha MahA DesikAya Nama:
Sri Desika Darsana Saara Sangraham
The 15 categories chosen by Swamy SrIramadEsikAcchAr 
to cover the content of DP are:
1)  The role of Vedam as Moola PramANam 
2)  The AzhwArs 
3)  The AchAryAs
4)  SrI BhAshyakArar / RaamAnuja , the center piece Gem in 
     the AchArya Paramparai(necklace)
5)  Swamy  Desikan 
6)  The irreplacable help of AchAryAs
7)  The duties of the Sishya 
8)  Performance of KaalakshEppam with AchAryAs
9)  The three esoteric truths ( RahasyAs)
10) The three Tatthvams (Doctines)
11) ChEthana /Jeevan
12) AchEthana/insentients
13) Iswaran
14) Hitham/UpAyam/Means: Bhakthi & Prapatthi
15) PurushArTam/ Goals of Life 
Swamy  Desikan ThiruvadigaLE SaraNam ,
Oppiliappan KOil VaradAchAri Sadagopan 



Prior to the translation of Swamy DEsikan's Prabhandhams, it is important
to have the wonderful summary ofthe scope and content of Swamy Desikan's
Darsana Saara Sangraham as bequeathed to us by my First AchAryan , Sri
Vangipuram Navaneetham SrI SrIramadesikAcchAr  Swamy of Oppiliappan
Sannidhi . adiyEn has just translated below his magnificent summary, which
is the essence of Swamy Desikan's Prabhandhams. This should serve as a
fitting introduction to the 405 Paasurams constituting the entire (19)
Desika Prabhandhams .Here is that Summary.
1. Only Vedam is the Moola PramANam
Every one born in this universe should clearly understand the three
Tatthvams (ChEthanam , achEthnam and Iswaran) ,  perform one of the two
anushtAnams ( Bhakthi Yogam and Prapatthi Yogam)and attempt to gain the
PurushArTam of Moksham . All of these are contained in the different Veda
BhAgams . Vedam is the hand lamp for all of us in this SamsAric world.
Vedam alone stands as the eternal/timeless (anAdhi) , limitless (anantham
) and not composed by any humans ( apourushEyam) and as an independent
PramANam ( as Svathanthra PramANam that does not depend on anything else).
All the SaasthrAs become PramANams (means of valid knowledge, evidence)
with the help of Vedams.  AzhwArs out of their infinite mercy to uplift
the human beings from their samsAric sorrows analyzed the inner meanings
of Veda-VedAnthams and blessed us with the essence of them through their
4000 Divine Collect (NaalAyira  Dhivya Prabhandham).
2. The AzhwArs
There are ten AzhwArs ( Pathinmar): Poyghai, BhUtham , pEy , Thirumazhisai
, NammAzhwAr , KulasEkarar ,  PeriyAzhwAr , ThoNDaradippodi , ThiruppANar,
and Thirumangai . Since they were totally immersed in BhagavAn's
GuNAnubhavam (Aazhnthu kidanthamayaal ) , they are saluted as "AazhwArs".
They are all avathAra PurushAs ( Incarnation of either Nithya
sooris/eternally liberated jeevans, or Bhagavan's weapons or AabharaNams).
Many were not born in human wombs (ayOnijAs). Besides the above ten
AazhwArs, the Paasurams of ANDAL (the avathAram of the divine consort of
the Lord ) , Madhura Kavi ( Key disciple of Swamy  NammAzhwAr ) and
Thiruvarangatthu AmudhanAr ( Disciple of Swamy KurEsar)  make upthe 4000
Divine collect. Among all the ten AzhwArs, Swamy NammAzhwAr is the most
important . He is revered as Prapanna SanthAna Kootasthar . The sweetness
and the depth of meaning of Swamy NammAzhwAr's ThiruvAimozhi  is
indescribable. The commentary on ThiruvAimozhi is known as Bhagavath
3. The AchAryAs
SrIman NaarAyaNan is the First and Foremost AchAryan for all chEthanams.
MahA Lakshmi (Periya PirAtti) is the second in the line of AchAryaas.
VishvaksEnar is third in this line. Only after theabove three , the
BhUlOka AchArya Paramparai comes into being and Swamy NammAzhwAr is the
first among the BhUlOka AchAryAs. VishvaksEnar descended from Vaikuntam to
earth and performed Pancha SamskArams for Swamy  NammAzhwAr and became
thus his AchAryan.   Swamy NammAzhwAr is not only the first among the
AzhwAr GhOshti but also in our AchArya Paramparai . 
Swamy  Naatha MUni is the next AchAryan after Swamy  NammAzhwAr , who
incarnated many centuries before Swamy Naatha Muni , who was a MahA Yogi.
In Swamy  Naatha Muni's Yoga dasai (Yogic stance), Swamy  NammAzhwAr
appeared and initiated him into Dhivya Prabhandhams and became thus the
direct AchAryan for Swamy Naatha Muni.  The VaishNava SampradhAya
Sambhandham also was blessed to Swamy  Naatha Muni through SrI ParAnkusa
Daasar , who belonged to the vamsam of Madhura Kavi, who in turn performed
direct kaimkaryam to Swamy NammAzhwAr duirng His stay on this earth. This
connection also led to Swamy  NammAzhwAr becoming the AchAryan for Swamy
Naatha Muni seperated by few generations . After Swamy  Naatha Muni ,
UyyakkoNDAr , MaNakkAl Nambi , AaLavathAr became AchAryas in that order.
Swamy AaLavanthAr was the grand son of Swamy  Naatha Muni .  He is one of
the most important AchAryAs in our Guru Paramparai.  Through his
maginificent SrI Sookthis like SthOthra Rathnam , Chathu: SlOki and others
, Swamy  AaLavanthAr nourished our darsanam and helped the world immensely
. The key disciple of  Swamy AaLavanthAr is Periya Nambi.
4. SrI BhAshyakArar
Periya Nambi's sihya is SrI BhAshyakArar ,who is pravarthakar  of our
SiddhAntham. He is known also by othernames such as Udayavar, RaamAnujar
and  YathirAjar . He is the One , who saved our siddhAntham from the
destruction that would have been caused to it by other mathams.  He
blessed us with nine SrI Sookthis: SrI BhAshyam , VedAntha Dheepam ,
VedAntha Saaram , VedArTa Sangraham , GitABhAshyam , SaraNAgathi Gadhyam,
SrI ranga Gadhyam , SrI Vaikunta Gadhyam and Nithyam. Among these nine
blessed works, the most celebrated is SrI BhAshyam , which is the
commentary on Sage BaadarAyaNA's Brahma Soothrams.Swamy Desikan states
that he spent His life time studying and intrepreting SrI BhAshyam .
AchArya RaamAnujA has instructed us that the study of SrI BhAshyam is the
first duty and the loftiest among the kaimkaryams to be performed by a
Prapannan.He has placed the SrI BhAshya KaalakshEpam and teaching of SrI
BhAshyam to others  as the foremost act to be performed by such a
Prapannan. If we are to think of AchArya Paramparai as a necklace , then
AchArya RaamAnuja is the center pieceof that necklace ( Naayaka MaNi for
that Haaram). He collected the fragmented AachArams and assembled them
with the help of VedAs and protected the VarNAsrama Dharmams from
endangerment. He is the guide for all of us through His discovery of the
inner meanings of the VedAs and the related pramANams and codified the way
of conduct for the people of the world . AchArya RaamAnujA never swerved
from the Saasthrams of the Lord and His SrI Sookthis based on them even
during the most dangerous times in His life. It is important for us to
gain a clear comprehension of His SrI Sookthis to understand the
SiddhAntham revered as Bhagavath RaamAnuja SidhdAntham . This is the
properway. Anything other than that way  to comprehend His siddhAntham
could only prove harmful.  His SiddhAntham can also be understood through
KaalakshEpams at the sacred feet of SadAchAryAs. 
One of the most important disciples of AchArya RaamAnujA was Thirukkuruhai
PirAn PILLAn , who blessed us with the celebrated commentary on
ThiruvAimozhi known as Thiru AaRAyirappadi.  The AchArya Paramparai after
PiLLAn is KadAmpi AacchAn , YengaL AazhwAn , NadAthUr AmmAL and KadAmpi
AppuLLAr .
Swamy  Desikan
He is the celebrated sishyar of Kadampi AppuLLAr and also latter's nephew.
We have to remember what Swamy Desikan said about AchArya RaamAnujA , when
it comes to Swamy Desikan himself . Only those who have the Thiruvadi and
Thirumudi sambhandham with AchArya RaamAnuja deserve to occupy the throne
of AchAryAs . We do not need to seek anyone else than Swamy Desikan since
he has blessed us with every aspect of SaasthrAs through his vast SrI
Sookthis.That great help (MahOpakAram) has no match. We should forever be
grateful to the Lord for blessing us with this MahOpakAram of Swamy
Desikan.  Sri Appaya Dikshithar , who wrote a commentary for the great
Kaavyam of Swamy  Desikan revered as YaadhavAbhyudhayam has stated that
even the simplest works of Swamy Desikan has the deepest meanings on VedAs
and SaasthrAs. Let us understand the Post-Swamy Desikan AchArya Paramparai
form one's own AchAryAs.
We will continue with the rest of the summary on Desika Prabhandha Saaram 
in the next postings and will cover:
(1) The UpakAram of AchAryan
(2) Sishyan's Duties 
(3) Performance of KaalkashEpam 
(4)The three Rahasyams (Thirumanthiram, Dhvayam, Charamsa SlOkam) 
(5) The three Tatthvams ( ChEthanam, AchEthanam and Iswaran) 
(6) Hitham /Prapatthi/duties of Prapannan/sinlesness of Prapannan/
anthima smruthi for Prapannan/The exit of the Jeevan from the body of 
Prapannan/travel by ArchirAdhi maargam to SrI Vaikuntam 
(7) PurushArTam / Arrival at SrI Vaikuntamand ParipoorNa
BrahmAnubhavam there.
Achaarya UpakAram
Every ChEthanan has to approach the Saathvika-natured BhaagavathAs , move
closely with them and gain an AchAryan with their help. Afterwards , the
ChEthanan should pray to the SadAchAryan to point out the way to Moksham.
The SadAchAryan will respond by performing upadEsam on the meanings of the
important Tatthvams and ask the chEthanan not to swerve from the
observance of the Various VarnAsrama dharmams.The AchAryan will imprint
thereafter the Chakra and Sankham, the insignia of the Lord, on the
shoulders of the ChEthanam and perform ManthrOpadEsam .This is what is
known as the rites of SamAsrayaNam and Pancha SamskAram in the world.
This rite is the key observance to become a SrI VaishNava. This rite is
common to Ladies and people of all four VarNams. Without the benefits of
this sacred rite , no one can become a SrI VishNavan. 
During the time of SamAsrayaNam , the SadAchAryan will initiate the
disciple on the three manthrams --AshtAksharam , Dhvayam and Charama
SlOkam -- with their meanings. The Sishyan should perform japam of these
three manthrams with reflections on their meanings.Afterwards , the
SadAchAryan will bless the Sishyan with KaalkshEpams to grow visEsha
Jn~Anam about our Darsanam.  Finally , the SadAchAryan out of His infinite
mercy will perform BharanyAsam/Prapatthi , where He will place the Jeevan
of the ChEthanam at the sacred feet of the Lord , who is the true owner of
that Jeevan . The rites of SamAsrayaNam , KaalakshEpam and Prapatthi might
take place with the same SadAchAryan or with more tha one AchAryAs.  The
AchAryAs do not exepct any thing in return for performing their invaluable
help.  It is the same as the Mother Cow that blesses its calf with milk
without expecting anything in return . AchAryAs perform thes
ecompassionate acts solely for the sake of the ChEthanam's upliftment from
the samsAric afflictions.This is thus an act of indescribable mercy .
The Duties of the SishyAs
The SishyAs should consider and revere their AchAryan as the Lord Himself.
They should be grateful to Him for initiating them into the most secret
manthrAs and their meanings handed thru Guru paramparA and recognize that
they can not pay back their AchAryan in any manner whatsoever for the
great help given to them.  The sishyan should not waste the precious
upadEsams through following paths that are diamemetrically opposite to the
UpadEsams of the AchAryan. The prime duties of the Sishyan is to glorify
their AchAryans and to protect the Manthrams entrusted to them from
falling into the wrong hands. The sishyan should worship the AchAryan ,
meditate on the AchAryan's auspicious attributes , speak about His glories
in public and conduct uthsavams to celebrate His avathAra dinam. All of
these still will not repay even in a small measure the greatestupakAram
performed by the AchAryan.
Performance of KaalkshEpam
There are four sacred texts that have to be learnt under the sacred feet of
the AchAryan: 
(1) SrImath BhAshyam created by AchArya RaamAnuja as commentary on
     the Brahma SoothrAs of Sage VyAsa
(2) SrI GithA BhAshyam authored by AchArya RaamAnuja as commentary on
     SrI Bhagavath GithA 
(3) SrImath Rahasya Thraya Saaram blessed to us by Swamy Desikan that
     is a MaNipravALa commentary on the three Rahasyams 
(4) Sri Bhagavath Vishayam , a precious commentary for Swamy  NammAzhwAr's
     ThiruvAimozhi by ThirukkuruhaippirAn PiLLAn , a direct disciple of AchArya 
These are known as Grantha ChAthushtyam orthe four sacred texts.
Prior to KaalakshEpam of the above four SrI Sookthis, familiarity with
IthihAsams and PurANams would have been acquired to improve one's
discriminating intellect (VivEkam) and to qualify the sishyan to engage in 
KaalakshEpam. One should learn the recital of the entire ThiruvAimozhi
from the AchAryan prior to KaalkshEpam on SrI Bhagavath Vishayam.
In addition to the Grantha ChAthushtayam ,the sishyan should learn
from the AchAryan additional AchArya SrI Sookthis and the traditional
intrepretations of their meanings according to their abilities.  Those who 
can not perform KaalakshEpams of the entire four granthams should 
atleast have KaalkshEpam of SrImath Rajasya Thraya Saaram of 
Swamy  Desikan. 
The Three Rahasyams
The first of the three is Thirumanthiram or AshtAksharam.It has 8 letters.
This is the most sacred among the ManthrAs. It has many special meanings.
It has the power to confer all soubhAgyams. Ladies and the members of all
four VarNams can recite it. Ladies and themembers of the fourth VarNam
have to substitute PraNavam with "amm".
The second of the three rahasyams is Dhvayam with 25 letters. Our Lord
blessed us with this manthram by uniting two separate vaakyams of
Upanishad.  Even utterance of this Dhvayam once would grant fruits all the
way upto Moksham.  Such is its power . It can be recited by all.
The third of the three rahasyams is the Charama SlOkam with 32 letters.
This is found in the last chapter ( Charama adhyAyam ) of Bhagavad GithA.
It was blessed to us by the Lord's sacred speech . This manthram deals
with Prapatthi or Self-Surrender/Aathma nivEdhanam.
These three rahasyams have 3, 6 and 12 padhams respectively. AchArya
initiates the Sishyan into them during the time of SamAsrayaNam . The
sishyan should then perform Japam on them daily. The meanings of these
three manthrams are covered extensively in SrImath Rahasya Thraya Saaram
of Swamy Desikan. In some of his ChillaRai Rahasyams also , Swamy Desikan
has covered the meanings of these individual rahasyams ( Thirumanthira
Churukku, Dhvaya Churukku and Charama slOka churukku).
In the next posting , adiyEn will cover the three Tatthvams ( ChEthanam ,
achEthanam and Iswaran), Hitham or the means observedto gain Moksham (
Bhakthi and Prapatthi Yogams ) and PurushArTam or the Supreme Goal of
We will start with the three Tatthvams that many of the Desika Prabahndham
Paasurams refer to .
The Three Tatthvams:
These are (1) ChEthanam  (2) AchEthanam and (3) Iswaran.
The Jeevan with discriminating intelligence is known as ChEthanam.
Jn~Anam is an attribute for that ChEthanam. This Jn~Anam is referred to as
Dharma BhUtha Jn~Anam(attributive Knowledge)  . The svaroopam of the
Jeevan would be filled with Jn~Anam. Therefore , Jeevan is known as
Dharmi-bhUtha Jn~Anam . This JeevAthmA will always be cognizant of itself.
When it recognizes itself , there is no need for Dharma BhUtha Jn~Anam.
But the Jeevan can recognize entities other than itself only through
Dharma BhUtha Jn~Anam. It can also comprehend its svaroopam with Dharma
BhUtha Jn~Anam.
Jeevan is of the size of the atom andis the embodiment of bliss (aNu and
Aanandha Svaroopam). It is different from the body . It is eternal. It
stands as the eternal servant of the Lord , Iswaran.
JeevAthmAs are limitless. They are classified under three categories of
(1) Baddhhars (2) Mukthars and (3) Nithyars .Those that revolve around
SamsAric afflictions bound by their karmAsare Bhaddhars or
unliberated/bound Jeevans .Those who recieve SadAchArya anugraham and
perform Bhakthi or Prapatthi yOgam and gain Moksham are Mukthars or
liberated Jeevans .  Those Jeevans like the Lord having no links to KarmAs
and who perform forever Kaimkaryams to the Lord are Nithyars or eternally
liberated Jeevans. Aadhi Seshan , Garudan , VishvaksEnar are such NithyAs.
Those without discriminating knowledge are AchEthanams or insentients.
ChEthanan enjoys the fruits offered by achEthanams.These achEthanams
are classified into three categories: (1) The three GuNAs (2) Kaalam or Time
and (3) Suddha Satthvam.
This is indeed Moola Prakruthi. Since it has the three GuNams of Sathtvam
, Rajas and Tamas , it is known as the triad of GuNams (Thri GuNams). This
Moola Prakruthi will always be undergoing changes ( PariNAmams). When all
the three guNAs are of the same measure (Samam) , then the ultimate deluge
(MahA PraLayam ) will occur. At other times, they will not be equal and
will transform into different Tatthvams. The uneven parts of Prakrtuhi
will blossom as "MahAn" tathtvam. Based on the dominance of one or the
other of the three GuNams , MahAn splits into three sub categories: (1)
Saathvikam (2) Raajasam and (3) Taamasam . 
From MahAn , ahankAra Tathtvam originates into its three different forms
: (1) Saathvika ahankAram (2) Raajasa ahnakAram and (3) Taamasa ahankAram
. From Saathvika ahankAram arises the 11 Indhriyams. The six of the
Indhriyams are known as Jna~Endhriyams: Manas , Ears, Eyes, Tongue , Nose
and body . The remaing five are karmEndhriyams such as Speech, legs, hands
, paayu (genetic organ)and Upastham ( waste removal organ).  Taamasa
ahankAram produces TanmAthrAs , which are the basis of the Pancha
BhUthams. TaamasAhnakAram generates Sabdha TanmAthram , AakAsam , Sparsa
TanmAthram , Vaayu , Roopa TanmAthram , tEjas, Rasa TanmAthram , Jalam ,
Gandha TanmAthram, BhUmi. The Pancha TanmAtrams are then Sabdha, Sparsa,
Roopa, Rasa and Gandhams . The Pancha BhUthams originating from the first
and the next TanmAthrams are AakAsam , Vaayu , tEjas , Jalam and BhUmi.
TanmAthram state is an intermediate state , where the links to one
TanmAtram is not dissolved and the links to the next TanmAtram is not
fully evolved . For instance ,Sparsa TanmAtram is when the state of
AakAsam is not fully dissolved and the state of Vaayu has not fully
evolved. This is similar the state , where the attributes of milk are not
entirely removed and the attributes of curd have not fully evolved.

Raajasa ahankAram helps the other two ahankArams as they perform their
Prakruthi is the tatthvam which undergoes changes to become another entity
(vasthu). Vikruthi is the tattvam that does not experience any change.
That which changes into another vasthu while staying as the transformed
Vasthu is known as Prakruthi-Vikruthi. In this context , we have to
classify Moola Prakruthi as Prakruthi , the eleven Indhriyams and BhUmi as 
Vikruthi and the MahAn to Gandha TanmAthram as Prakruthi-Vikruthi.
Our body is made up of Prakruthi, MahAn , AhankAram and five BhUthams.
Our body is the abode of the Indhriyams.
Kaalam as AcEthnam
Kaalam is an all pervasive dhravyam.It does not house any guNams like
Satthvam.Kaalam is rsponsible for the present , past and future
activities.  Kaalam contains from the smallest unit of time ( second ,
minute) to the largest unit ( parArtham).The changes in the Universe
(karma lOkam) are subject to the influence of Kaalam following the
Sankalpam of the Lord. In SrI Vaikuntam , Kaalam is relevant only in the
sense of before and after and all activities there are strictly controlled
by the Lord's sanklapam .
Suddha Satthvam
This is the third member of the group of AchEthnam.It is pure Suddha GuNam
without even a trace (admixture ) of RajO and TamO guNams.This dhravyam 
is the constituent of all (Vaikunta Vaasis) and the material there ( Gopuram ,
PrAkAram , MaNtapam et al). It is limitless and spreads above SrI Vaikuntam.
In the next and concluding of these four part series on Desika Darsana Saara
Sangraham , we will cover Iswara Tatthvam , Hitham and PurushArTam.
Iswara Tatthvam
Iswaran is the third of the three Tatthvams after chEthanam and
achEthanam.  SrIman NaarAyaNan is indeed the SarvEswaran. He is the Jn~Ana
Svaroopan.  He can not be defined by time, place or vasthu. He remains in
all places and at all times as well as in the form ofall vasthus.He is of
Bliss (Aanandha) svarUpam. No blemishes(DhOshams) are to be found in
HIm.All the Universe (prapancham) stands as His body. This includes all
chEthanams and achEthanams.  He remains as the means and the fruits for
all. He is the Creator, Protector and Destroyer of all.He is the Supreme
most God.He is the basis of every one and He rules them all , as well as ,
enjoys them .  He is the One , who destroys all the sins of those , who
seek His refuge.  He is eulogized by all VedAs.He is worshipped by all
karmAs and blesses the worshipper with the fruits of such karmAs.He
creates Brahma and all the DevAs and they follow His commandswithout fail.
Through His Svaroopam and divine Suddha Satthva Body , He stands far above
every thing else in His creation.His auspicious attributes are natural to
Him.  There is nothing that one can not get by approaching Him. He is not
away from His divine consort even for  a moment.
His ThirumEni (Divine Body ) is of five forms: Param , VyUham , Vibhavam ,
AntharyAmi and Archai. Para Roopam is is the Roopam of Para VasudEvan
residing at SrI Vaikuntam. VyUha forms are four in number : VaasudEvan,
SankarshaNan , Pradhyumnan and Aniruddhan.In Vibhava form , He incarnates
as Mathsyam , Koormam , Narsimhan , Raaman , KrishNan et al. AntharyAmi is
the state , where He appears as the indweller of the heart cavities of
chEthanams.  ArchA form is the one , where He blesses us at the various
dhivya dEsams and takes on the forms desired by BhakthAs , Rishis et al. 
Periya PirAtti also belongs to the Iswara vrgaam. All except this Divine
couple belong to the Jeeva vargam. PirAtti like Her Lord is present in a
pervasive form with Him everywhere. She stays as the means and the fruits
like Her consort.  They are like the parents desiring the well being and
happiness of their children and divide their respective duties for our
benefit. With their own sankalpam , they divide their complimentary duties
to protect and bless us.  It is beyond us to understand their sankalpam
and how they divide their respective duties.  When one observes Prapatthi
, We should seek Her intercession (PurushakAram) and perform Prapatthi to
Her and then perform Prapatthi before both of Them. 
Hitham is the UpAyam (means) usd to gain Moksham . Both Bhakthi and
Prapatthi Yogams are the hithams(means)  for realizing Moksham.
Bhakthi Yogam is of many forms. This has to be observed continously until
Moksham is gained.A significant interval of time would go by before
gaining the fruits of Moksham.It is very difficultto observe Bhakthi yogam
with all its parts. At this time, the qualified people to practise Bhakthi
Yogam are limited in number. MahAns like AchArya Naathamuni are the
exemplary adhikAris for practising Bhakthi Yogam .
Prapatthi Yogam is observed by those , whofind it extremely difficult to
practise Bhakthi Yogam as the means for Moksham . Prapatthi Yogam is also
known by other names such as Bharan-nyAsam , SaraNAgathy , Bhara
SamarpaNam and UpAya anushtAnam. SaadhAraNa adhikAris call it adhrushtam
Praptthi is of four kinds: (1) Sva-Nishtai  (2) Ukthi Nishtai (3) AchArya
Nishtai and (4) BhAgavatha Nishtai. Sva-nishtai is extremely rare these
days and is observed by very few. Ukthi Nishtai and AchArya Nishtai are
practised by SrImath Azhagiya Singars of AhObila Matam.Mostly AchArya
Nishtai and BhAgavatha Nishtai to a minor extent are practised by the
AchAryAs of Muni Thraya SampradhAyam.It is our PoorvAchAryAL's firm
opinion that one of the four kinds of Nishtais has to be obseved to
realize Moksham in Desika SampradhAyam. 
When one observes once Prapatthi for a specific goal , one can gain the
desired phalan at the desired time. For instance ,If one prefers to enjoy
the karma phalans and wishes to have Moksham at the time of leaving this
body , one can realize that Phalan .This is called Dhruptha
Prapatthi.There are instances when one can not stand samsAric bonds any
more and wish to realize Moksham immediately ; if that person performs
Prapatthi with that goal, he can gain that desired result. There is no
doubt about that. This type of Prapatthi is known as AaarTa Prapatthi.This
Prapatthi has the full power to grant different kinds of fruits
immediately .There is no restriction based on Jaathi for observing
Prapathti.There is no gender restrictions.  All Janthus can practise
Prapatthi Yogam and perform SaraNAgathi/Prapatthi to gain Moksham .
The Duties of Prapannan
One who observes Prapatthi is known as Prapannan. There is no other UpAyam
that he needs to observe for securing MOksham. He can rest free expecting
Moksham without any anxiety whatsoever.  However , He should not ever
abandon his nithya and naimitthika karmAs . He should not perform them
with some goal in mind.  They are to be done to please the Lord.He should
not seek any other fruits other than Bhakthi and Jn~Anam during the
post-prapanna life on this earth.He should perform Bhagavath Kaimkaryams
as per his capacity.He should study the SrI Sookthis of his AchAryAs and
worship the Lord and His PirAtti at the dhivya dEsams.He should not fret
about the time wasted until the time of Prapatthi and celebrate his good
fortune in attaining a SadAchAryan and hisblessed KatAksham.He should
partake Saathvic food to gain the ascendancy of Satthva guNam.He should
never consume food at his home without performing Bhagavath AarAdhanam.He
should consider himself as the dAsan of AchAryAs and BhaagavathAs andserve
them as much as he can. He should not boast about himself. He should
recite Dhvyam always. He should reject the loka Sukhams and seek the
dhivya dampathis always. He should reflect often on the great help
(MahOpakAram) to him by the SadAchAryan .  He should not ever commit any
apachArams (offenses) by mind , speech or body to BhAgavathAs. He should
not have any links to Gods other than SrIman NaarAyaNan. When during the
last moments of incapacited period of life , he should notpermit his
relatives or friends to seek the help of any gods other than SrIman
NaarAyaNan.DevathAnthara Sambhandham and BhAgavatha apachAram will destroy
the glories of Prapatthi. One has to be extremely careful on both these
fronts to gain the full power of Prapatthi. 
Sinlessness of Prapannan
The Prapannan who knows trhe glories of Prapatthi and has practised it as 
an UpAyam has the greatest reverence and affection for the Lord and will not
committ any sins consciously.Those sins accumulated without his knowledge
will not stay with him.The power of Prapatthi will chase such sins away. 
If he were to committ any sins knowingly due to desa-kaala-nimittha dhOshams  ,
they will be destroyed if he repents over them and does not commit those
sins again and performs appropriate PrAyascchitthams.  For the one , who cannot 
perform the big PrAyscchitthams  prescribed by SaasthrAs , performance of Prapatthi
itself is the PrAyascchittham. Even those PrapnnAs , who do not perform such
PrAyscchittham , our Lord offers light punishmnets on this earth and makes him
pure again.The Prapannan is guranteed of Moksham and he never enters Narakam.
Prapannan and Death
There is no requirements for the Prapannanto be at a holy site or leave 
his body in UttharAyaNam or Sukla paksham or day time for assurance of
Moksham. All of these requirements/impediments are for non-prapannas . 
Prapannan can meet death at any place or time without impediments
to Moksham .
The Exit of the Jeevan form the Body
When the Lord helps to exit the Jeevan from the body , He unites the
Speech and other KarmEndhriyams as well as Eyes and other Jn~Endhriyams
with the mind ( manas). Then He unites that Manas to PrANa Vaayu and
latter with the Jeevan.Next, He churns the ThristhUNam ( three pillar like
bones in the back of the body) and releases the subtle essence of the
Pancha BhUthams. When He churns the ThristhUNams,the pain experienced by
the Jeevan is deep and our Lord embraces the Jeevan to comfort it. Upto
this point ,  the experience of Prapannan and non-prapannan at the time of
death is the same.There are 101 nerve centers (naadi sthAnams) in our body
. For Prapannan , our Lord facilitates the exit of the Jeevan by the 101st
Nadi known as Sushumnai or Brahma Naadi or Moordhanya Naadi and guides the
Jeevan via ArchirAdhiMaargam to SrI Vaikuntam .
ArchirAdhi Maargam
This Maargam is known as the path of light. The Jeevan that exits out of
Brahma Naadi is recieved successively by Agni Devathai, the devathai for 
the Day , Sukla Paksha Devathai, UttharAyaNa Devathai , Varsha Devathai, 
Vaayu Devathai, Sooryan , Chandran, Lightning Devathai , VaruNan , Indhran
and  BrahmA  . They welcome the Jeevan to their regions of authority and 
escort the jeevan to their boundaries and then hand the jeevan for the next 
Devathai to take care of . This mode of travel with the respectful help of 
the above Devathais to SrI Vaikuntam is known as the travel by 
ArchirAdhi Maargam.
PURUSHAARTAM ( Reaching Parama Padham & ParipoorNa BrahmAnubhavam) 
At the end of the journey by ArchirAdhi Maargam , the Jeevan approaches
SrI Vaikuntam.  To enter the Supreme abode of the Lord , He will give up
the Sookshma sareeram that was maintained so far due to the power of
Prapatthi .The jeevan will now cross the nectarine VirajA river by the
power of his sankalpam. Once that is finished , Lord will confer the
Suddha Satthva maya Sareeram (without any admixture of Prakruthi) to the
Jeevan . The Jeevan willcontinue the journey and cross the pond known as
Irammadheeyam and approachthe divine pupil tree (asva Maram) with the name
of Somasavanam. There 500 divine damsels (apsaras) will be waiting for the
Jeevan with garlands , fragrant powder and other UpachAra Vasthus.  They
will welcome the Muktha Jeevan and make him gain fragrance and radiance
arising from Suddha Satthva maya dEham. This help by the apsaras is known
as BrahmAlankAram. The Nithya Sooris will next welcome the Jeevan and in
their company , the jeevan will approach the Gopuram of SrI Vaikuntam .
There the dhvAra PaalakAs will offer their salutations ; the Maharishis
will welcome the jeevan there with PoorNa Kumbham and the ladies will have
lamps in their hands to join in that welcome. Now the Jeevan guided bythem
will enter the Aanandha Maya Thiru MaNTapam , where the assembly of the
Nithya Sooris and MukthAs will be singing the glories of the Lord . In
that assembly would be the AchAryAs of the Jeevan, who will express their
joy over the success of their efforts.The Jeevan will offer his
salutations to his AchAryan and he will now enjoy the sevai of the Lord on
the throne of AdhisEshan in the company of His divine consorts.The darsana
soubhAgyam of the Lord wtih SrI Devi, BhUmi DEvi and NeeLA Devi will
thrill the Muktha Jeevan.  He will climb over the throne and engage in
intimate conversation with SrIman NaarAyaNan /SrI Vaikunta NaaTan to his
heart's content .  The Lord will embrace Him and bless him with the GuNams
like Him and eternal Kaimkaryam to Him  (ParipoorNa BrahmAnandham and
Nithya Niravadhya Kaimkaryam) . The Muktha Jeevan will now join other
MukthAs and Nithyasooris and perform Kaimkaryams to the Lord in all states
and places . The Muktha Jeevan will never return to the SamsAric world .
Even if the Muktha Jeevan returns to SamsAric MaNDalam out of its own will
or because of the Lord's temporary assignmant , he does not experience any
interruption in his Bhagavath anubhavam . That is why , it is said that
the Muktha Jeevan never "returns" to this SamsAric  world of sorrow. This
kind of blissful experience is named ParipoorNa BrahmAnubhavam and this is
indeed the Supreme PurushArTam coveted by a Jeevan through the performance
of Prapatthi .
SrI Desika Darsana Saara Sangraham SampoorNam
SrImathE NigamAntha MahA DesikAya Nama:
SrImath Azhagiya Singar ThiruvadigaLE SaraNam
Daasan , Oppiliappan Koil VaradAchAri SaThakOpan   

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