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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