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Oppiliappan List Archive: Message 00110 Jan 2005

 
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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
 
P.S : We are indebted to Swamy  Desikan for His UpadEsams 
through the 32 chapters of His Magnum Opus , Srimath Rajasya 
Thraya Saaram . The least we can do for Him is to show our gratitude 
and help with the continuation of Nithya AarAdhanam for Him 
at His avathAra Sthalam of Thoopul. Each day of AarAdhanam
requires Rs.1,500 or 36 U.S Dollars . Please select a particular day of 
interest to you so that you can sponsor that day's aarAdhanam on 
behalf of your family . Please  contact me for details on how you can 
send the funds to India for this noble purpose . Thank you .  


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