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Slokam 31
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Today , adiyEn will cover the Thirty First slOkam
of Sri SaraNAgathi DhIpikai , where Swamy Desikan
refers to the Lord performing abhishEkam for PrapannAs
here in preparation for their residence in the kingdom
of SrI Vaikuntam later to enjoy ParipoorNa BrahmAnandham
(AadhirAjyam) there :
dhivyE padhE niyatha-kinkarathA aadhirAjyam
dhAthum ThvadhIya-dayayA vihithAbhishEkA:
aadEhapaatham anagA: paricharyayA tE
YunjAna-chinthya YuvarAja padham bhajanthi
--SrI SaraNAgathi DhIpikai: SlOkam 31
Meaning:
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Oh Lord , who is the object of SaalamBana and nirAlamBana
yOgam of the yOgis! The PrapannAs , who have performed Prapathti
at Your holy feet get rid of their paapams acquired before and
get blessed to be free from any paapam accumulated unconsciously
after the upAya anushtAnam ( Prapatthi).
At the end of their bodily existence , they ascend to Sri Vaikuntam.
The nithya kaimkaryam that they are going to perform there for You
is like the joy of the ruler of a big kingdom . You seem to
prepare them here itself for that position by performing
coronation ceremonies for them through the flood of the nectar
of Your DayA . They perform hence kaimkaryam here itself
for You with great relish. This compassionate act of Yours
directed at them is like the gifting of youvarAjyam (King-elect)
during their earthly existence in preparation for the rulership
that has been granted to them by You , when they arrive at Your
Supreme abode. It is the tradition in this world for a future
king to undergo training as King-elect ( YuvarAjA )prior to
his ascending the throne as the king.
Additional Comments :
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Oh YunjAna-chinthya! ( Oh the target of the meditation of
yOgis! The PrapannAs become anagA:(blemishless) after
the performance of their prapatthi. They are freed of
the previous sins that they committed and are also free
from any sins committed unconsciously during ther Post-
Prapatthi period of existence on earth. They perform
blemish-free kaimkaryam for the Lord unitl they shed
their mortal coils (aadEha pAtham tE paricharyam karothi).
They are recognized by the Lord for the visEsha kaimkaryam
that they do .They are annointed hence as crown princes in
this universe ( tE paricharyayA Yuva Raaja Padham bhajanthi).
What is the other reason for the Lord to confer this enormous
distinction on them ? It is His overflowing DayA that
propells Him to perform this Yuva Raaja abhishEkam
( ThavdhIya dayayA vihitha abhishEkA: anagA: Yuva Raaja
padham bhajanthi). These Yuva RaajA: are going to assume
responsibilities for Lordship( Kings) over kaimakryams
of their choice for You in SrI Vaikuntam (DhivyE padhE
niyatha Kinkaratha dhAthum). The annointment or coronation
as Yuva RaajA on this earth by the Lord is to prepare
them (PrapannAs ) for higher responsibilities
at SrI vaikuntam at the end of their earthly existence
(dhivyE padhE niyatha kinkarathA Aadhi-Raajyam dhAthum
vihitha abhishEkA: anagA:).
The condensed upadEsam housed in this slOkam is elaborated
in the 22nd chapter of Swamy Desikan's SrImath Rahasya-
Thraya Saaram ( ParipoorNa BrahmAnubhavAdhikAram).
The Focus of this chapter is on "saparikara BharanyAsa
Nishpanna kruthya:" ( Prapannan , who has performed Prapatthi
with all its angams and become filled with a sense of completing
what has been prescribed by the Lord and His SaasthrAs). What
does such a krutha-krithyan do ? Swamy Desikan responds in
a beautiful and brilliant manner :
" svAvasTArham saparyA-vidhim iha niyatham-vyAgasam-kvApi Bhibrath
nirmuktha-sTUla-Sookshma-prakruthi anubhavathi Achyutham nithyamEka:"
Sva-avasTA-arham = (following that which is)appropriate to his nishtai
as covered in the sva-nishtAbhijn~Anam chapter of RTS
saparyA vidhim = performing the pertinent steps of kaimkaryam
as covered in the Utthara kruthyam and PurushArTa Kaashtai chapters
of RTS
iha = in this state of pursuit of Bhakthi as a prapannan
as developed in the Utthara Kruthyam chapter
niyatham = that which is prescribed by the SaasthrAs
as elaborated in the SaasthrIya NiyamanAdhikAram of RTS
vyAgasam = the steps of Bhakthi , which are free of defects
kvApi Bhibrath = staying in a dhivya desam of choice
as described in the apahAra parihAram chapter of RTS
nirmuktha-sthUla-Sookshma-Prakruthi = having left behind
the gross , subtle bodies as described in the NiryANa
and Gathi visEshAdhikArams of RTS
Achyutham nithyam anubhavathi = the Muktha Jeevan enjoys
the Lord always to the fullest extent in a state of
Saayujya mOksham ( paripoorNa BrahmAnubhAvAdhikAram).
ParipoorNa BrhmAnandham following SaasthrIya niyamam
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After Prapatthi , the Prapannan performs blemishless
kaimkaryams ( Bhagavath-BhAgavath-AchArya Kaimkaryams)
prescribed by the SaasthrAs , while he waits for the time
to cast aside his earthly body and ascend SrI Vaikuntam .
Our Lord recognizes these kaimkaryams and joyously rewards
the Prapannan by annointing him as a Yuva RaajA here.
At the end of bodily life here , Prapannan arrives at
Sri Vaikuntam and engages in the never-ceasing kaimakryams
for the dhivya dampathis and experiences perfect and full
BrahmAnubhavam.This is the message of the 31st slOakm of
SrI SaraNAgathy DhIpikai.
PramANams for the ParipoorNa BramAnandham
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The Prapanna ( Muktha) Jeevan raches SrI Vaikuntam
through the nine steps described by Swamy Desikan
in His Parama Padha SOpAnam . There , this muktha jeevan
enjoys the ThirumEni , GuNam and chEshtithams ( deeds)
of the Lord in sarva desams, sarva kaalam and sarva
avasthais without let.The Muktha jeevan performs
Sarva-vidha Kaimkaryams to the dhivya dampathis.
This jeevan immerses itself thus in ParipoorNa
BrahmAnandham and never ever returns to the Karma
BhUmi that he left behind.
Swamy Desikan quotes the passages from the Aanandhavalli
section of TaitthirIya Upanishad(TU) ,ChAndhOgya Upanishad(CU) ,
MundakOpanishad (MU) and Lord's own Githai. Here are selected
examples:
TU Aanandavalli : " sOasnuthE sarvAn KaamAn saha,
BrahmaNA vipascchitEthi
(meaning): In that aprAkrutha aakAsam ( ThiruviNNagar/
SrI Vaikuntam ), the Muktha Jeevan enjoys equally all
the BhOgams with SrI Vaikunta NaaTan , who is nirupAdhika
Seshi , OppAr-MikkAr ilan , ParipoorNa Jn~Anandha SvarUpi.
TU Aanandavalli(7.1): rasO vai Sa: , rasagumhEyEvAyam
labdhvA aananadhI bhavathi
(meaning): The Brahmam that is being worshipped is
the embodiment of Aanandham. The UpAsakan ( Muktha Jeevan)
experiences that aanandham and becomes the possessor of
the same. Thus Brahmam becomes the praapyam and upAsyam
(goal , Phalan and the object of worship/means ).
CU 7.26-2: Sarvam ha pasya: pasyathi SarvamApnOthi Sarvasa:
(Meaning): Muktha Jeevan sees every thing in parama padham
and through the power of his own sankalpam enjoys every thing
at all times and is immersed in ParipoorNa BrhmAnandham (Sa
vaa yEsha yEthEna dhivyEna chakshushA manasaithAn kaamAn
pasyan RAMATHE , ya yEthE Brahma lOkE:CU 8.12.5).
BhUmAdhikAraNa vishaya vAkyam in SrI BhAshyam : When Muktha
Jeevan enjoys the bliss of Brahman , he does not see anything
else since every thing is contained in Brahman and its glories .
Since there is nothing else other than Brahman , the liberated
jeevan does not comprehend or enjoy anything else. He enjoys
therefore the vibhUthi (Isvaryam ) , GuNams of the sukha Maya
Brahman . Since all that is experienced is full of Sukham ,
the muktha jeevan never experiences any dukkham at Parama Padham.
In the next five slOkams of SrI SaraNAgathi dhIpikai,
Swamy Desikan elaborates on the Kaimkaryams done by
the Yuva RaajAs ( Prapanna Jeevans) on this earth
until the time of their ascent to SrI Vaikuntam.