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Oppiliappan List Archive: Message 00122 Jan 2005

 
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Sri:
 
Dear BhakthAs :
 
Today adiyen will conclude the summary of SiddhOpAya sOdhanAdhikAram
to continue with the SahasaranAmAs relating to this chapter . 
 
Second AakshEpam about Prapatthi & SamAdhAnam
********************************************************************
There are those , who object to Prapatthi based on the Sesha-Seshi
Realtionship between us and the dhivya dampathis . EmperumAn is
Seshi . We are like children to Him . They extend the analogy further
and point out that the child is entitled to the breast milk and will cry for
it and there is no reward for the mother to executer her duty. Therefore
they take the position that we are entitled to recieve the phalan of Moksham
and we do not need to enact Prapatthi for that blessing of Moksha Sukham .
 
SamaadhAnam : All the Sages and AchAyAs like RaamAnujA engaged in
the Prapatthi anushtAnam  themselves and have instructed others to execute
this upAyam without fail . They have provided PramANams from the SaasthrAs 
and kept the tradition . Those who believe in SaasthrAs of BhagavAn have
to recognize that the Sarva Seshi , BhagavAn will not come forward
to protect us , the karma vasyAls unless and otherwise , we have completed
this upAya anushtAnam . If we abandon His Saasthrams , we will be abandoning
Him , the Sarva Seshi as well and make Him non-existent. Even the child has
the right to get the mother's milk , it still has to position its lips on the mother's
nipples to recieve the milk . Hence , even if we have the right to recieve
the anugraha phalan of the Lord , we have to perform an upAyam like Prapatthi
or Bhakthi yOgam .
 
When this is so , how can we  reconcile statements of some mahAns , who question
the need for the act of protecting themselves (their aathmAs ) , while the Lord is
there as the Sarva rakshakan .   The basis for their thinking is : The one  who has
performed BharanyAsam ( the surrender of his aathmA at the sacred feet of the Lord)
does not need to anything else for protecting himself. Even the bharanyAsam performed
earlier for protecting himself was not done out of his own independence(Svatantram) .
The upAyam anushtAthA's ancient karmAs matured and reached a stage and Prapatthi
resulted as visEsha sukrutham without any deliberate planning with svatantram .
Our Lord , the Sarva Seshi took the initiative for the performance of this act for
protection . Therefore , one should not think that he is negaged in protecting himself
and the initiative was his. Sarvarakshaka BhagavAn performs this upAyam and
thereafter takes the full responsibility for the protection of the SaranAgatha Jeevan .
Understanding this subtelty , the MahAns say that we have no sambhandham
with the act of self-protection , when the Lord , the Universal protector is there .
 
Third AakshEpam about PirAtti's role in Prapatthi & SamAdhAnam for it
*******************************************************************************************
EmperumAn has taken the vow (Dheekshai)  of protecting all as a vow  for
the SaraNAgathy Yaagam . The one , who does not have a wife is not eligible
for performing any Yaagam . Therefore , PirAtti (Sri DEvi ) stands by His side
always to help Him perform His vratham .
 
Earlier , we said that EmperumAn is both upAyama dn Phalan .Our siddhAntham
is that PirAtti united with Her Lord serves as the UpAyam and Phalan in such Yaagams.
 
There are some MahAns , who concede that PirAtti becomes the Phalan , when 
Her Lord is being enjoyed . They hold however that She has no role to play ,
when Her Lord is chosen as UpAyam . This view is inconsistent with the views of 
our PoorvAchAryAs. If there is fear that the role of the Lord as sole upAyam is
endangered , when PirAtti is included as UpAyam , then there is virOdham
( inconsistency) to the acceptance that She is Phalan along with Her Lord .
One may be led to the position that She can not be Phalan ; it is the Lord alone
who is the sole Phalan in the enjoyment by the Jeevans .
 
If we concede to the view that PirAtti has no roile either in UpAyam or Phalan ,
we run the risk of casting aside the Lord's ThirumEni and ThirukkalyANa guNams.
We are driven to conclude that here is no need for His auspicious body (ThirumEni)
and the auspicous attributes ( ThirukkalyANa guNams ) in the UpAyam and Phalan
states . If guNams are necessary in both the UpAyam and Phalan stages , PirAtti becomes
indispensable to us in both stages. Therefore , it is an undeniable truth that PirAtti
and EmperumAn together become UpAyam and Phalan for us , the Bhaddha Jeevans .  
 
BhagavAn ( Saathvatha Samhithai ) , Swamy  NammAzhwAr , Sage Vaalmeeki ,
HiraNyagarbhar , Kaasyapar , Sounakar , Maha Rishi ParAsarar , Sri BhAshyakArar ,
KooratthAzhwAn , ParAsara Bhattar , Nanjeeyar through their Sri Sookthis assert
this fundamental truth that the Divine Couple together serve as UpAyam and
Phalan in the Aathma SamarpaNa Yaj~nam . Thus Sruthi , Smruthi and SampradhAyam
support the yEka sEshithvam view . Hence , it is appropriate to offer the havis of Aathmaa
during the performance of Prapatthi to Both of Them . They have their own independent
Vaibhavam and limits and they enhance each other . They have divided some attributes
by their own volition . For instance, the Lord has chosen the masculine attributes of 
punishing the enemies , display of  anger at those , who trespass His commands etc.
PirAtti has taken on the femenine attributes of Dayaa , patience and forgivenness etc.
They established these boundaries between themselves .
 
We have therefore to accept that the two tatthvams of  PirAtti and EmperumAn
serve as UpAyam as well as Phalan and both display YekasEshithavam because of
their unanimity of thought in the well being of the sufferign jeevans and their
unparalleled love for each other .
 
In ManthrAs and PramANams , wherever the Lord is saluted , His PirAtti is
also saluted .
 
The Archaa Forms of PirAtti at the Divine Temples
****************************************************************
Piratti has three forms in which She gives us Her blessings at  the dhivyAlayams :
LayArchai , VOgArchai , AdhikArArchai .
 
Piratti resides always on the chest of the Lord as LayArchai. She is present on
the Lord's side as BhOgArchai . In Sannidhis dedicate to Her , she is present as
AdhikArArchai.
 
The ParamaikAnthis who do not seek any phalan except Moksham worship
PirAtti only in the LayArchai and BhOgArchai . AdhikArArchai has Kaamya
phalans as its main purpose . Inspite of this even [aramaikAnthis worship
Her in that form because She is the divine consort of the Lord .
 
( Translation of Dr. V. N. VedAntha Desikan's summary of individual
  Chapters of SRTS ).
 
Next , adiyEn  will now continue with the 18 SahasranAmAs ( 909-926 ) of
Swamy Desikan relating to SiddhOpAya SodhanAdhikAram .
 
Srimath Azhagiya Singar ThiruvadigaLE SaraNam ,
Daasan Oppiliappan Koil VaradAchAri Sadagopan
 
  
 
 
      


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