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In Sanskrit, there are a number of allegorical dramas. Of these, Prabodha 
Chandrodaya (PC) and Sankalpa
Suryodaya(SS) are the best known. PC, written by Krishna Misra is devoted to 
the exposition of the
doctrine of Advaita philosophy. Krishna Misra is said to have written this 
drama to teach the Advaita
doctrine to those who were interested in Kavya and not philosophy. Sankalpa 
Suryodaya expoounds the doctrine of Vishishtadvaita.

Before entering into a comparative study of these two plays, we will do well 
to understand the summary of those plays and then devote ourselves to the 
understanding of the doctrinal differences that are depicted in these 2 

The plot of Prabodha Chandrodaya:

The meaning of the term Prabodha Chandrodaya is therising of the moon of 
spiritual knowledge.
"prabodha chandrodayasya udaya:" This is an allegorical drama where 
different qualities take the
role of characters and appear before us. "purusha" is the main character. 
According to Advaita, purusha is identical with the Supreme Self or Brahman. 
'maya' or illusion is purusha's wife. 'manas' or mind is the son of maya. 
This mind has 2 wives namely 'pravrtti' and 'nivrtti'.i.e.activity and 
renunciation. The issue of 'pravrtti' is 'mOha' or delusion whereas 
'nivrtti' gives birth to 'vivEka' or discremenation. The purusha
is bound by 'manas' assisted by 'ahankAra' or egoism. 'maya' deludes him.

How can this purusha be brought back to his real nature" It is only thro' 
the rise of knowledge (vidya) and 'prbodha' (spiritual awakening).

How can this knowledge arise?
Knowledge is possible only when the mind is quiet and when there is 
discremenation. This discremenation is to be united with the 'upanishads'.

How can this be achieved?
This can be achieved with the assistance of vishnu bhakti.

The struggle between the two forces of the two sons of the mind namely 
'moha' and 'viveka' continues. The followers of moha aree 'charvaka','kama', 
'krodha', 'lobha'. 'charvaka' is a friend of moha. Kama krodha and lobha are 
ministers. The 'mithyAdrsti' or error is the wife of moha. 'vibhramavathi' 
is his wife's friend.  The wife of kama is rathi, of krodha is himsa and of 
lobha is trsNA. They are all on the side of moha.

The followers of viveka are as follows.

Reason or maathi and santosha or contentment are friends. Enquiry into the 
reality of things or
'vastuvichara' is the servant and the others that serve viveka are 
'vishnubhakti', 'shanti', shraddha',
'kshama', karunA', 'upanishat' and others.

The battle ensues between these two forces. For uniting with the upanishads, 
with the blessings of the
mind, vishnubhakti isalso honoured by manas. When the mind becomes calm, the 
purusha gains his real nature. When the mind has become quiet, the mind 
discards 'pravrtti, and nivrtti becomes his favourite.On account of viveka 
and upanishads, purusha realises the oneness of paramEswara. On account of 
the command of vishnubhakti, nididhyasana (medidation) enters purusha. At 
that moment, vidyaa bursts out of the chest of manas and swallows moha and 
his followers and disappears immediately. Now praabodha reigns supreme. 
Purusha realises oneness with vishnu.


WE will now briefly note the plot of Sankalpa Suryodaya. Suryodaya means 
sunrise. Sankalpa means the
divine will to save man. So the meaning of this term is :- dispelling the 
dark night of samsara by the will
of the Lord. This is here equated with sunrise.In this drama also, qualities 
are different characters.They
are similar to the characters of prabodha chandrodaya. There are certain 
additional characters also. For
e.g.'vyavasaya' (human effort), 'tarka' (logic). Vyavasaya is the commander 
in chief of viveka. The
king and the queen working for the good are Viveka and Sumathi. The opposite 
side is represented by
'Mahamoha' and 'Durmathi'. They fight against goodness. Purusha is the 
battlefield for these warring
elementss. This can be compared to the forces of good and evil mentioned in 
the case of Pandavas and
Kauravas. With the final victory of viveka, there will be good. After the 
victory of Viveka, the Sankalpa
Suryodaya(divine will to save) arises and then the Purusha attains moksha.

Viveka explains to Sumathi that the cause of samsara is the 'avidya' or 
karma of the Purusha. Moksha or
liberation can be bestowed on Purusha only by 'Srimannarayana'. That grace 
of the Lord dawns on him
only when purusha gets rid of all his vices and surrenders unto the Lord. 
For this, a guru is
absolutely essential. It is abssolutely essential to have a proper 
understanding of the shastras in a
correct manner. So, one has to know the defects of schools of thought to 
discard them. A discussion is
therefore necessary to refute the representatives of vaarious schools. So, 
in this drama, a guru (Sri
Ramanuja) and shishya (Sri Vedanta Desika) are shown as refuting the various 
view points of other schools in the presence of Viveka and vyavasaya. This 
is important as it expounds the authenticity of the
'siddhanta'. The conflict between 'rAga', dwEsha and vairagya is pictured 
and vairagya succeeds.
Vishnubhakti and vairagya go to Viveka and help him to gain his goal. 
Purusha can gain moksha only thro' the grace of the Lord. The enemies like 
kama, krodha are defeated. The Purusha has gained vairagya and therefore 
dambha, darpa and others fail to entice him. Now Purusha needs a suitable 
place for meditation of the Supreme being . Viveka assisted by tarka makes a 
search of a suitable place for meditation throughout the country and come to 
Srirangam and find that 'Vrshagiri' and 'Hastigiri' are suitable places. But 
Viveka realises  that the best place for meditation is the pure heart that 
is devoid of all impurities. The next search is for a pure form of God for 
the purusha's meditation. The several auspicious forms of the Lord in 
various incarnations are thought to be more appropriate. Now Purusha needs 
an acharya who has to initiate the holy 'Moola mantra' and Purusha now 
appears on the stage. The purusha with the help of Viveka and Vishnubhakti 
gets rid of all his sins thro'self surrender and wins the grace of the 
Lord(Sankalpa Surya). He is now fit to attain the highest abode thro' the 
archiradi. This is the short summary of the play 'Sankalpa Suryodaya'.

Thanks to Smt Padmini for giving permission.

Also Swamy mentions in Sankalpa suryodaya pointing the experience of 
entering Brahmam and enjoying that unique bliss by jeevans is reminiscent of 
us taking a plunge in the cool waters of a pond during
the scorching days of summer ( GreeshmE seethamiva hrutham bahuguNam Brahma 
Pravishtam muni: )



We are indeed fortunate to participate the SampradhAyic KaalakshEpam by
HH Sri VaNN SaThakOpa Sri NaarAyaNa YathIndhra MahA Desikan of
Sri Ahobila Matam over the Telebridge from U.S  , European and 
Asian locations . The most merciful , HH the Jeeyar finds the time for us 
inspite of His many demanding activities (anushtAnam , MadAdhipathyam 
and SanchAram ) and is blessing us with  KaalakshEpams over the Telebridge 
for the last three years . 
Srimath Azhagiya Singar out of His compassion for us
has taken additional time and efforts to bless us with
KaalakshEpams on Swamy Desikan's brilliant 
allegorical drama :
Sri Sankalpa SooryOdhayam (SSU) 
This Sri Sookthi s considered as a response to the advaithi Krishnamisra 's 
play , " PrabOdha ChandrOdhaya " ; Sankalpa SooryOdhayam establishes in
a masterful manner the cardinal doctrines of Sri VisishtAdhvaitham .
SSU is in 10 acts. Swamy Desikan instructs us that " the Supreme Power of
the Divine Will (Bhagavath Sankalpa) is an absolute must " to gain Moksha 
Siddhi " . Swamy Desikan reminds us that the souls suffering in SamsAric
world due to their bonds of karmAs ( Paapams and PuNyams as the iron
and golden fetters) must seek the intercession of their AchAryAs  to
overcome their sufferings . 
The confrontation in SSU is between the key characters , VivEka MaharAjaa
and MahA Moha MaharAjaa . Vivekan has a wife named Sumathy and
MahA Mohan has a wife called Dhurmathi .  Mahaa Mohan has seven 
Ministers : Kaaman (Desire) , KrOdhan (Anger) , Madhan ( KOzhuppu/Thimir) ,
Maathsaryan ( Jealousy ) , Dambhan ( Boasting) and Stambhan ( iRumAppu ) .
MahA Mohan 's misison is to prevent the Jeevans from following the paths of
Prapatthi and Bhakthi to gain Moksha Sukham . Mahaa Mohan wants to use
Kaamam , KrOdham to create ruchi for the jeevans in nonlasting bhOgams 
so they will stray away from pursuit of the eternal joy of Moksham ( Freedom from
the cycles of births and deaths ). MahA MOhan hates VivEka Mahaa Raajaa ,
who has attributes and goals that are diametrically opposite to that of Mahaa MOhan .
At one point , Mahaa Mohan says to his wife , Dhurmathi that he does not 
want the golden Meru Mountain , the silver KailAsa Mountain , the 18 dhveepams
( Islands) or the entire worlds . Mahaa Mohan confides that his coveted wish
is to destroy VivEka Raajaa so that the jeevans will wallow in Kaamam ,
Krodham , Madha , Maathsaryam et al. VivEka Mahaa Raajaa stands for 
the forces of good that helps the Jeevan's to follow the path of Prapatthi
yOgam or Bhakthi yOgam to gain Moksham . 
One interesting point in SSU is that women characters like
Sumathy speak in PrAkrutham . Most of us are familiar only
with the Praakrutham Sri Sookthi of Swamy Desikan named
Sri Achyutha Sathakam . There Swamy Desikan assumed the form 
of Venkata Naayaki , who is enchanted by Lord DevanAthan's 
dhivya soundharyam and speaks to Him in Praakrutham language 
reserved for women and children . Here, following that tradition , 
Swamy Desikan formats the speeches of Sumathy in Praakrutham .
Here is a sample of Sumathy's speech in Prakrutham with 
the Sanskrit equivalent in paranthesis :
Sumathy: " ayya uttha ! yevvam Naama vaNNijanthee Ovaggadasaa 
purusassa kaiaa hohiyi  " ( Aaryaputra ! yEvam varNyamAnA 
apavargadasA purushasya kadhA bhavishyathi ? ).Here Sumathy
asks: " When does the occasion arise for the Jeevan to gain Moksham ?". 
The brief summary of the Last KaalakshEpam on SSU(1/19/05)
In this KaalakshEpam , HH Sri NaarAyaNa YadhIndhra MahA 
Desikan covered SlOkams 79 to 85 . In SlOkam 81 , VivEka 
Mahaa Raaja begins to answer the question of his dear wife ,
Sumathy . He responds : Oh Devi who knows the ways of 
the three worlds ! We must become joyous when Saasthram 
and Yukthi unite for the jeevan to enable him to reach 
the banks of Moksham . We can not fret that apavarga dasai
(MOkksha Dasai ) does not come about immediately . 
Until the Saasthram and Yukthi gets united  , the Jeevan  was 
being tossed about uncontrollably  in the cruel ocean  of 
SamsAram . VivEkan follows this statement in prose with 
a slOkam pregnant with meaning :
nirapAya dEsika nidarsithAm imAm 
KamalAsahAya karuNA adhirOhaNeem
kramsO--adhiruhya kruthina: samindhatE 
parisuddha satthva parikarmitE padhE --- (81) 
(Meaning) : We must approach the ladder of Lord's Dayaa ,
which is revealed by the unfailing AchAryan . We should climb
on the steps  of this Ladder . The Bhaagyasaalis with the proper
anushtAnams progress in their journey up this ladder and 
shine in the Parama Padham of the Lord , which is entirely 
free of Rajas and Tamas ( Suddha Satthvamaya lOkam ). 
The description of the AchAryan as " NirapAya Desikan "
refers to that SadAchAryan , with impeccable anushtAnam and 
as the ones who through their upadEsams protect us 
from entering into durAchArams. They point out the sOpAnam/
steps  of the ladder revered as Sriya: pathi's KaruNA ( KamalA-
sahAya KaruNA ). Swamy Desikan has blessed us with 100 slOkams
in 10 meters about this Kamalaa-sahAya KaruNaa( Dayaa Sathakam). 
One has to climb on it in a orderly manner ( kramasE adhiruhya) . 
These jeevans are the specially blessed ones ( Kruthina: ) , who climb 
the steps one by one (KramENa adhiruhya) ) . They  become 
Kruthina: (BhAgyasaalis) by practising/acquiirng  " Preethiroopa SravaNa
Manana upAsana niranthara-dhyAna , darsana samanAkAra Jn~Anam ".
Today adiyEn will cover the last KaalakshEpam highlights
of Srimath Azhagiya Singar ( slOkams 76-85 ) and the prose passage
in between during the conversation between Sumathy and her husband ,
VivEka Mahaa Raajan .

The commentary of Vaikunta Vaasi Sri UtthamUr Swamy
is being used by Srimath Azhagiya Singar as the source text .
Rest of it is the unparalleled rasAnubhavam of Swamy Desikan's
Sri Sookthi by Srimath Azhagiya Singar . adiyEn seeks aparAdha
KshAmaNam rrom asmath AchAryan  for mistakes in my coverage
due to my mandha mathi.

RaajA : Oh dear one , who speaks without deciet ( Visuddha bhAshiNi  )!
Please listen to this brief summary ( SookshmArTa Sangraha: ).

SlOkam 76:

Madha-matsara-maanamaya: pumAn
Bahu-pisAsa-gruheetha ivArbhaga :
nigama siddha narEndhra nireekshayaa
nipuNapaddhathim abhyavapadhyathE

(Meaning): Purushan is like a child possessed by the many goblins
( PisaasukaL) with the names of desire (raagam ) , hate ( dhvEsham ) ,
haughtiness (garvam) et al . He arrives in that sad state at the city
known as Vedham , where Sarva JeevEswaran resides and  presides .
This Supreme Lord is a great Vaidhyan ( Doctor) . When SarvEswaran's
glances fall on this Purushan ( Jeevan) , then the Jeevan will be rid off
the tormenting goblins and return to the sampradhAyic path .

Here the Jeevan is compared to " Bahu PisAsa gruheetha arbhakan ".
The Lord is saluted as " Nigama siddha NarEndhran" . The SaasthrEic
way (raaja Maargam and not otthai paathai) is decribed as "nipuNa
paddhathi ".

SlOkam 77:

The next slOkam covers the happening after the JaayamAna
KaDAksham of the Lord falls on the struggling Jeevan :

vidhivasAth upasEdhishu dEhina:
vimala-BhOdha-mukhA vividhA guNA:
pariNamanthy apavarga-dasAnkuraa:

(meaning ): When the KaruNA katAksham falls on the Jeevan ,
then it gets drenched in the nectar of Dayaa of the faultless AchAryan
and the sprouts for Moksham like blemishless Jn~Anam , control
of Indhriyams , sprout forth .

Here AchArya KatAksham is equated to that of the rejuvenatiing
power of nectar. These AchAryAs are totally devoid of any defects
( anaga DesikA: ). They possess vimala Jn~Anam ( BhOdha mukhA: ).
SudhA plavam refers to bathing ( Thirumanjanam ) in nectar. This
AchArya Sambhandham happens due to the BhAgyam of Iswara
anugraham ( vidhivasAdhupasEdhishi) . Then the various auspicious
attributes (Vividha GuNA: ) in preparation for travel on the Raaja Maargam
of Moksham sprout (apavarga dasAnkurA: pariNamathy). Previous slOkam
covered the situation before AchArya PrApthi; this slOkam describes
the situation of those who have been blessed with AchArya anugraham
to perform upAya anushtAnam ( Prapatthi/ Bhakthi yOgam ).

In the next slokam ( 78th) , the focus is on upAya siddhi from
the completion of the anushtAnam .

SlOkam 78:

svAdheenEtarapaatha bheethi parushasvar-vaasa dhurvAsanaa-
paasA-karshaNa-yanthraNAbhirabhitha: kshipthAthmana: KshEthriNa:
nishprathyUha-vijrumbhamANa-karuNA dhughdhArNavE nirbharA:
bhakthi: sEthsyathi bhAgadEya-vasatha: PRAAPYE PARABRAHMANI

(Meaning ): On reaching Svargam due to PuNyams , the Jeevan develops
the fear that it will fall down to samsAra lOkam at the end of spending its
puNyams . That is the horror of finiteness of  Svarga vaasam . KsheeNE puNyE
adhO gathi ( Downward descent at the end of the using up of accumulated
PuNyams). Eihikia phalams lead to Svargam. There he enjoys the bhOgams .
Now the fear (bheethi) takes over about losing them (bhOgams) at the end of
expending the puNyams and knows that he has no control (asvaadheenam)
over the consequent descent to SamsAram . Various ropes of Vaasanais
( residual effects of karmAs) pull the jeevan (dhurvAsanaa paasAkarshaNam)
hither and thither. He struggles valiantly . He is helpless and befuddled .
At this time of distress , due to bhAgya visEsham of AchArya anugraham
and the  uninterrupted flow of the nectarine dayaa of AchAryan
generates bhakthi to Parabrahmam (Bhakthi yOgam sprouts) .  For these
Bhakthi yOga nishtAs , the next happening is the performance of
the Yaagam of Aathma SamarpaNam at the sacred feet of the Lord .
AchArya KaruNA is equated here to " NishprathyUha vijrumbhamANa
KaruNaa " ( Tadai illAthu surakkum karuNai) . The jeevan that is immersed
in that milky ocean ( dhugdhArNavam) due to bhAgyam is equated  to
one without any burden ( nibharaa: ) due to leaving the burden of protection
to the Lord . Bhagavath anugraham, achArya Sambhandham , generation of
Bhagavath Bhakthi and finally aathma samarpaNam are the stages of
progress of the bhAgyasAli Jeevan .

Today adiyEn will cover the last KaalakshEpam highlights
of Srimath Azhagiya Singar ( slOkams 79-80 ) covering
the conversation between Mahaa RaaNi Sumathy and
her husband , VivEka Mahaa Raajan .

SlOkam 79:

Svayaa jushta: pathnyA vidhivadhiha yashtA svayamaham
  vidhatthE chArtthivyajam sama-dhama-mukhOyam guNagaNa:
akasmAth uddhEsyO bhavathi BhagavAn aathmahavisha:
  pasurBaddhO mukthim bhajathi vigalath karma nigala:

(Meaning): Myself (VivEkan ) will become Yajamaanan of this
Yaj~nam with You (Sumathy) as my dharma pathni. The guNams
like Samam and dhamam will become the officiating priests ( Rthviks).
Without seeking any Phalan , this havis of AathmA will be presented
to the Lord in this Yaj~nam. As a result , the handcuffs of karmAs
will break and the Bhaddha Jeevan will become free to gain Moksham.

The Jeevan becomes the adhikAri in this Yaj~nam of aathma-
svaroopa SamarpaNam through the  overcoming of dEhAthma
Bramam and knowing about  the Sesha-sEshi relationship  ( Aathmaa-
paramAthmA vivEkam ) . Here the bound Pasu is the Bhaddha
Jeevan . AathmA  is the havis . The target (uddhEsyam ) for this
aathma havis Yaj~nam is the Supreme Lord , the owner of that
aathmA . The handcuffs of karmAs are broken ( Vigalath karma
nigala: )  and the aathmaa reaches the state of Mukthi (Mukthim
Bhajathi /Mukthi sTAnam prApnOthi) .

After this slOkam , VivEkan appeals to his dharma pathni :

idham api athra bhavathyA bhAvaneeyam ( You must now understand
this as well ) . He addresses his wife with respect by choosing the term ,
BhavathyA:( BhavathyA:  bhAvaneeyam ).

SlOkam 80:

  pravartya krupayaa sTithim prabhrabhUtha-poorvOdhayaam
jagath-viparivarthana-praTitha-nithyasakthi : svayam
  kshipathya-punarankuram dhurithamasya Lakshmeepathi:

(Meaning ): Here , the general aathma samarpaNam was described .
Now for those , who do not have the power to perform the rigorous
and demanding Bhakthi yOgam , there is a Sathram (Yaagam ) , which
is the handing over the burden of one's rakshaNam (RakshaNa Bharam )
to the Lord Himself ( Bhara SamarpaNam ). This is a Yaagam that can be
performed  in a KshaNam ( second) . Rakshaa Bhara samarpaNam and Phala
SamarpaNam from that raksha should also be placed at the sacred feet
of the Lord with prayers and MahA viswAsam in Him as the unfailing

Until now , one vyAjam/upAyam for Mukthi ( Bhakthi yOgam ) was mentioned.
Now , another VyAjam/UpAyam(VyAjAntharam)  is referred to for gaining
Moksha Siddhi ( MumukshumAthra-saamAnyam SvaroopAdhi SamarpaNam ) .
This is " SvarakshaNa-bhara-samarpaNam " that could be completed in
one second ( little time). This Yaj~nam is approved by the VedAs ( VedOktha
Sathram ) . This is therfore "Vaidhiki NishtA ". This can be completed in
and is capable of sedtroying all sins on anushtAnam ( Sarva paapa

Here , Sumathy asks the question: When does Jeevan arrive at Moksha Dasai ?

VivEkan answered that one should not expect it happen instaneouly and that
(occasion ) will come , when the Saasthra Jn~Anama nd Yukthi are united .

This was followed by SlOkam 81 , which was covered in the previous posting .
In this slOkam , the one who desires moksham ( MUmukshu) should climb on
the steps of the ladder representing Bhagavath dayaa , which was revealed by
blemishless SadAchAryAs . The climb by the lucky one should be step by step
to reach Paramapadham of the Lord , which is totally devoid of any RajO or
TamO guNams (Suddha Satthvamayam).

Now , VivEkan anticipates the question from Sumathy : will LeelA DEvi make
climb happen ? He answers with slOkam 82:

Svayam upasamayanthi Swaamina: svairaleelAm
   svamathamiha  duhAnaa svaadhu paTyam prajAnAm
niyatham-iyam-idhAneem anayadhA vaa bhavithree
  niravadhi sukhasiddhyai nishprakampAnukampaa

(Meaning ) : Dayaa DEvi neutralizes the propensity of the Lord to
do whatever He wishes (yadEccha Leelaa) and comes forward to grant
what will be beneficial (hitham ) for the Jeevan and what she is fond of
doing for the well being of the Jeevan . She stays firm and grants this
limitless bliss for the Jeevan immediately or later ( immediate MOksham
for aarTa Prapannan  and Moksham at the end of the present life
for dhruptha prapaanan ) . When the moment for Dayaa strikes ,
no one and nothing can stop its effect .

SlOkam 83 :

avirala-guNacchAyaa mAyatama: prathirOdhini
  parihrutha-raja: pankaa taapairasamgaDithaa thribhi:
Madhuripu-dayaamoorthyr-dhivyaa nirAkruthakaNDakaa
  vahathy nigamAth varthanyEshaa pureemaparAjihtaam

(Meaning ) : Lord Madhusoodhanan's Dayaa is the raaja maargam
(royal road). That stretches from here to Parama Padham. On this road,
the limitless auspicous attributes of the Lord (Soulabhyam , souseelyam etc)
are densely present as comforting shade (aviralacchAyaa) . This Dayaa of
the Lord will banish the darkness of Moola Prakruthi . There are no sins
that result from the operation of the RajO or TamO guNams . The three kinds
sufferings ( Taapams) like aadhiboudhikam are NOT  seen here . The thorns ,
which are obstructing enemies in the path to Vaikuntam have been removed
now to make the journey by the Muktha jeevan comfortable. This is the nature
Dayaa devi standing in the form of the ladder to Parama Padham . Brahmapuram
is our body , the starting point of the Jeevan and the invincible
Vaikunta Nakaram is the end point . The ladder of the Lord's Dayaa connects
both .

Now Sumathy asks: Oh VivEka Mahaa Raajaa ! It is so pleasing to hear your
It is however looks like a descptive utterance made to children ,since it is
to believe that the Jeevan bent under the back-breaking weight of its karmAs
can lift itself out of its ocean of sorrow and arrive at Sri Vaikuntam . It
all sounds
very sweet to hear (ukthAvath athyantha maadhuryam) ; in practise however ,
is impossible to accomplish ( anushtAnE athyantha kaDuthvam ).

VivEka Mahaa Raajaa sighs and is incredulous about his wife's statement .
He responds : Oh Auspicious wife (BhadrE ) ! You are known for rejecting
things that actually exist ! Do not be influenced by false visions ! Have
ever come across an instance , where Vedam touts untruth ? Have You ever
heard that he Lord has changed his mind about the vow that he undertook
to protect His bhaktha janams ? How can I grow your faith in what I said
earlier ? Let me try to convince you about the mahimai of the sanklapam
of MurAri :

sapE dhaishtikyEna  svayamiha bhavathyA cha SumathE
thvayaiva dhrashtavya: svapanavigamOnmeelitha dhiyaa
ahamkAragrAha-graha-kadhanasAkrandha tanubrun-
mumuksha-samraBdhO MuramaTana sankalpa mahimaa

Oh Sumathy ! I swear on You , my dear one ! I swear on all acts
performed with faith that are unseen (adhrushtam) ! You yourself
can witness the glories of Bhagavath Sankalpam ( the will of the Lord).
May you awaken from the sleep and open your eyes ! The attachment to
the ahankAram linked to dEhAthma abhimAnam is the crocodile that caught
hold of the leg of the GajEndhran in that lotus pond . That ahankAram is
the one that sinks  the unfortunate ones in the ocean of samsAram.
It is the soulful cry about being grabbed by that ahankAram and
the manifestation of intense desire to gain moksham will  lead one
to see in action ,  the Lord's sankalpam to rush to respond . One can
experience the paraparappu of the Lord's Sankalpam . Is it fair to close
one's eyes and say that the object does not exist ?

(Comments): One who argues that there is BhAgyam by pursuing
some thing noble and auspicious such as the subha karmaa of
Prapathti and believes in the the power of the Sankalpa Sakthi of
the Lord  is Dhaishtikan . He is a Mumukshu ( one desirous of Moksham)
and cries out loud about the pain caused by dEhAthmAbhimAna
ahankAram that has caught hold of his leg and is making him
sink deepr into the samsAric ocean . He cries out for BhagavAn's protection 
The act of such a dhaishtikan is Dhaishtikyam . The opposite of
Dhaishtikan is Naishtikan , who does not believe in such things.
VivEkan asks his wife to open her eyes and see the truth . He says
that BhagavAn's sankalpam to protect the SaraNAgathan at all times
and places and at all costs will not fail .

Today adiyEn will cover the last section of
the most recent KaalakshEpam highlights
of Srimath Azhagiya Singar ( slOkams 85) covering
the conversation between Mahaa RaaNi Sumathy and
her husband , VivEka Mahaa Raajan .

The power of SaraNAgathy and its unfailing nature is
explained by the Magaa Raajaa in this moving 85th slOkam ,
which is dealt extensively in Swamy Desikan's AbhayapradhAna
chillaRai rahasyam :

dheenO dhrupyathu vaaparAdhyathu param vyAvartathAm vaa taha-
  srAthavya: SaraNAgatha: sakanatha: sadhbhisyaTA sTApyathE
ViswAmithra kapOtha Raaghava Raghu vyOmAdhvagaprEyasee
  naalijanga Bruhaspathi prabrudhibhiranvEsha ghaNdApaTa:

(Meaning ): If we perform SaraNAgathy , the powerful one (SakthimAn)
will protect . There is no dictum that this one will be protected and
that one will be abandoned . All are eligible to perform SaraNAgathy
and recieve the Lord's abufraham of protection .The one who wishes
to gain freedom from SamsAram immediately ( AarTa Prapannan ) or
the one who wishes to receive mOksham at the end of their assigned
life here ( Dhruptha Prapannan)  or the one who has accumulated
terrins or whoever he or she is can seek BhagavAn's protection and
perfrom SaraNAgathy . This is Saasthram and this is AchAram ( way of
life ) as enacted by Sage ViswAmithra , the dove , Raamachandra  ,
KIng Raghu ( the ancestor of the Lord Raamachandra) , Deva pathnis ,
Naalijangan , Bruhaspathy and all other reverd ones in the history of
SaraNAgathy Saasthram .Throughbtheir aachAram and anushtAnam ,
the royal road of SaraNAgathy is illumined and maintained for us
to travel to Srivaikuntam and serve the Lord there without returning
to the SamsAric world ever again .

(Comments) : Swamy Desikan states here that every one is eligible
to perfrom SaraNAgathy anushtAnam to recieve the protection of
the powerful and compassionate Lord . He cites the stories of
Sages , Kings, animals that proved the power of SaraNAgathy .
First Swamy  Desikan cites the Moola Purushar for His gothram :
Sage ViswAmithrar . Swamy belonged to ViswAmithra gOthram .
The Thrisangu Svargam incident is waht Swamy  Desikan has in mind
here. Next , he cites the KapOtha vrutthAntham , where a female dove
offered its body as food and threw itself into fire to satisfy the hunger of
the hunter and his family ;this is followed by salutation to the magnificent
VibhIshaNa ,Naalijanga , Bruhaspathy and other SaraNAgahthys to illustrate
the varieties of Jeevans , who were beneficiaries of the Lord's mervy
through their SaraNAgathys .

Srimate Sri Laksminrisimha Divya Paduka Sevaka
Srivan Satakopa Sri Narayana Yatindra Mahadesikaya Nama:

Daasan , Oppiliappan KOil VaradAchAri Sadagopan

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