SrI :
Dear BhakthAs :
SiddhOpAya sOdhanAdhikAram is one of the four
chapters of
Srimath Rahasyathraya Saaram belonging
to SthreekaraNa bhAgam .
The other three chapters of this
SthreekaraNa bhAgam are :
SaadhyOpAya sOdhanAdhikAram ,
PrabhAva-vyavasTAdhikAram
and PrabhAva RakshAdhikAram
.
These four chapters of SthreekaraNa bhAgam answers
the objections
(AakshEpams ) raised in previous ArTAnusAsana
bhAgam and establishes
the loftiness of the MOksha UpAyams (
Bhakthi and Prapatthi) and
the Dhivya Damapthis as
UpEyam .
Summary of the
SiddhOpAya sOdhanAdhikAram ( 23rd Chapter of SRTS)
*********************************************************************************************
This chapter deals with the provision of answers
for doubts raised against
BhagavAn and establishes the Supermacy of the Lord
as MOksha DhAyakan .
SiddhOpAyam is some thing which is not done by us. It is an ancient UpAyam
that exists from time immemorial . BhagavAn stands as Siddhan (Ready)
and He becomes the quintssential means (UpAyam) for granting MOksham
for the Prapannan .
SaadhyOpAyam in contrast is some thing
that has to be initiated by
us (Saadhyam) . The SaadhyOpAyams are Bhakthi and
Prapatthi yOgams .
These SaadhyOpAyams (Bhakthi and Prapatthi) serve
to remove the anger
(nigraham ) of the Lord , the SiddhOpAyan , against us , who trespass
His commands constantly
.
SiddhOpAya sOdhanAdhikAram focuses on the
clarification of our doubts
about three cardinal doctrines ; it rejects the views of
kevala-yukthi
vaadhis ( unfit and inappropriate persons steeped
in their egos) .
The three confusions that arise from association (
sahavaasam )
with these kevala-yukthi vaadhis ignorant of
SaasthrArTams are :
(1) Confusions about the
two GuNams of Iswaran : His SvAtantryam
/independence and
Sahaja KaaruNyam ( intrinsic compassion )
.
(2) Confusion about the
relation between the Jeevan and the Lord
(Sesha-Seshi
Bhava Sambhandham) : Servant-Master
relationship.
(3) Confusion about the
"Srimath " sabdham linked to MahA Lakshmi's role as
the Divine Consort of the
Lord and demonstrating yEka sEshithvam instead of
just displaying
PurushakArathvam .
Elimination of these doubts through AchArya
UpadEsam and anugraham neutralizes
the nigraha Sankalpam of the Lord towards the
offending Bhaddha Jeevan.
The misfortune of not developing a clear understanding of (1)
SiddhOpAyam
(2 )SaadhyOpAyam and (3) the glories of the upAyams for Moksham
are
direct results of the Lord's anger over the repeated trespasses of
His
commands by the Jeevan .
BhagavAn's Nigraha Sankalpam is
transformed into anugraha Sankalpam by
three anushtAnams :
(1) Thirumuha Paasuram : During the
time of performing first the PurushakAra Prapatthi
at the sacred feet of MahA Lakshmi ,
the prayer is for the fulfilment of his SaraNAgathy
at Her Lord's lotus feet . The most
compassionate PirAtti responds : " May that come to
fruition ! May you
gain correct Jn~Anam and spiritual wealth from your
SaraNAgathy
to My Lord ! ".
(2) Gaining the anugraham of a
SdaAchAryan : The kaimkaryams and Susrooshais
to a SadAchAryan grants
the visEsha Jn~Anam about the Tatthva Thrayam and
arTa panchakam .
(3) Gaining of the boon of the Lofty
Sri VaishNava SampradhAyam : The most merciful
SadAchAryan instructs the
sishyan about the tatthvams , hithams and PurushArTams
that came down from the AchArya
Paramparai starting with BhagavAn Himself and
make the sishyan become a
ParamaikAnthi , who will not seek material gains or look
at
other dhaivams for any gains. These
ParamaikAnthis stay far away from the kEvala-yukthi
Vaadhis.
Let us now focus on the three kinds
of confusions that arise from the Sahavaasa dhOsham
with Kevala-yuktha vaadhis
.
(1) Confusions
over the Lord's SvAtantryam & Sahaja KaaruNyam
************************************************************************************
AakhshEpam : The chEthanan , who was ignored by the Lord
becomes the object
of His compassion is corrected
and protected . Why is it so? The answer is that
the Lord is independent (Svatantran)
and He can do what he wishes . Therefore ,
the question arises : Why should a
chEtanan follow the anushtAnam of Prapatthi ?
SamAdhAnam (
Reconcilation ): Yes, Iswaran is Svatantran . He will not come
to
the rescue of a chEtanam unless
that chEtanam completes one of the two UpAyams .
If the Lord chooses to respond as a
Svatantram without responding to the upAyam
from the chEtanan , He will be
exposed to two accusations : (a) He demonstrates
partiality ( PakshapAtham ) by
chosing arbitarily (b) He exhibits cruelty thru lack of
compassion by harassing the
chEtanams . Our Lord is not partial to some and
indifferent to others ; He is Dayaa
Svaroopan and can not be accused of
mercilessness. Hence ,
the chEthanan has to perform one or other upAyam.
Even the undertaking of the upAyam
by the Chetanan results from Iswara
Sankalpam .
The next question is : If Iswaran is
the One behind creating the motivation
for a chEtanam to perform the UpAyam
, why did He wait until a specific
moment ? Why could not He have done
it earlier and intervened ?
The answer is that the flood of karmAs of the chEtanams reaches its high point at different times . The
ChEtanan experiences the phalans
of his karmAs . The Lord therefore
decides on the basis of the individual's
karmAs and goads some to perform the
UpAyam and stays away from
the others . If it were not so, the
dhOshams of PakshapAdham and
heartlessnes will be associated with
the Lord , which is not tenable.
Our Lord has both Svatantram and
Mercy . If He had just svatantram
without mercy , then much harm
will result; if He had no Svatantram
but mercy , He can not be of much
use to others . If both Svatantram
and Mercy coexist , then He can
accomplish whatever He wishes.
He will be happy and remove the
sufferings of others. That is why
the Lord with coexistence of
Svatantram and Mercy , the chEtanam
recieves such anugraham .
The Benefits resulting from
BhagavAn"s KaruNai
****************************************************************
KaruNai is the manifested sankalpam of the Lord to
bless the chEtanams
in many ways :
(1) Gaining of their Svaroopams of Bhaddha
-Muktha-Nithya Jeevans .
(2) Performance of Kaimkaryam to Him by them
.
(3) The uninterruped anubhavam of the Lord by
the Nithya Jeevans
(4) Non-return to SamsAram by the Muktha Jeevans
.
(5) Creation of the Tatthvams of Mahaan-ahankAram
in this karma bhUmi.
(6) The incarnation of Himself from time to
time .
(7) Release of His Saasthrams
.
(8) Creation of Tatthva-Hitha Jn~Anam through His
Saasthrams.
(9) Conferral of this Jn~Anam
in response to the sukrutha
visEsham of the chEtanams.
(10) Fulfilment of Bhakthi or Prapatthi yOgams for
removing the Lord's nigraha sankalpam.
(11) Commanding the mind , the instrument of
upAyam to assist
at the time
of the performance of UpAyam .
(12) Helping with the performance of
PrAyascchittham , when there are interruptions
during the
Bhakthi yOga anushtAnam.
(15) Standing in the place of Bhakthi yOgam for a
Prapannan , who is powerless to
perform
Bhakthi yOgam and conferring the phalans of that upAyam .
(16) Delighting from the performance of these
upAyams , overlooking the earlier
aparAdhams of the
chEtanams and immersing them in the ocean of bliss.
(17) Granting mOksham to one , who performs
Aarta Prapatthi .
(18) Granting mOksham at he end of his life for
Dhruptha Prapannan
and
encouraging them to perform prAyascchitthams
for sins acquired
after
Prapatthi .
(19) For the Katina Prapannan , who does not perform PrAyascchittham
for the
deliberately acquired sins after prapatthi , the same KaruNai
of the
Lord lets him experience specific sufferings while the
Prapannan
is alive and grants him still mOksham .
EmperumAn's KaruNai alone
acts as the essential ingredient for
all these MahOpakArams and
the Lord stays as SiddhOpAyam .
Bhakthi and Prapatthi UpAyams
remove the Lord's nigraha sankalpam ,
earns His anugraham and thus
stay as SaadhyOpAyams.
( To Be Continued )
Swamy Desikan ThiruvadigaLE SaraNam
,
Daasan , Oppiliappan KOil VaradAchAri
Sadagopan
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