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Oppiliappan List Archive: Message 00148 Jan 2005

 
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SrI:

SrI MalOla ParabrahmaNE Nama:

Sri NaarAyaNa YathIndhra MahA DesikAya Nama:

Dear SishyAs and AbhimAnis of SrI Matam :

VivEkan responded to his wife's appeal to state succinctly the essence
of VedAnthic truths for the benefit of those , who do not have the skills
or pateince to arrive at the Tathva Jn~Anam by themselves  :

Oh dear one , So be it . I will summarize the ParadEvathA Paaratantryam
( the entire sixth chapter of Srimath Rahasya Thraya Saaram ),
which is essential for a chEthanam to become a ParamaikAnthi (SlOkams92-94)

This then is the VedAntha Saaram and NigamAntha NiroopaNam . I will
reveal it now ( Tadhidham pradarsayAmi ):

sva-sankalpOpagna thrividha-chidhachid-vasthu-vithathi:
pumarTAnAmEka: svayamiha chathurNAm prasavabhU:
subhasrOtObhAjAm sruthi-parishadhAm SripathirasAvanantha:
sindhUnAm-udhadhiriva visrAnti vishaya :   - - - -> SlOkam 92

(Meaning) : There is only One Supreme Being , who has the three
kinds of  sentient and insentient entities under His will (Sva-sankalpa
upagna chidhachith vasthu vithathi: ) . The three kinds of chEtanam
(sentients) are : Bhaddha , Muktha , Nithya Jeevans. The three kinds of
achEtanams( insentients) are: Kaalam , Prakruthi and Suddha Sathvam .
He is the One , who grants the four kinds of goals of life ( PurushArTams=
PumarTan ) and is the place of origin for them ( PumarTAnAmEka: Svayamiha
chathurNAm prasavabhU :) . This eternal Lord of Sri DEvi is the path of all
subhams and just as all rivers reach ultimately reach the Ocean , all
worships
reach Him only at the end and He is the grantor of desired Phalans and
every thing reaches its layam in Him . He is Sarva Karma SamArAdhyan .
He is Sarva Phala-pradhan .

VivEkan continues with his succinct Summary :

Para: PadhmAkAntha: praNipadhanamasmin hithatamam
  Subhastath-Sankalpas-chulakayathi samsArajaladhim
jadithyEvam praj~nAmupajanayathA kEnAchidhasou
  avidhyA-vEthAleemathy patathy manthrENa Purusha: - - - -> 95rd SlOkam

(Meaning): The Supreme Being is the Lord of Sri DEvi . Performing
Prapatthi/SaraNAgathy  at His sacred feet is the supreme hitham/UpAyam.
That auspicious sankalpam of the Lord ( MokshayishyAmi Maa Sucha: )
will make the samsara samudhram vanish like a drop of water ingested
duirng Achamanam .The vast SamsAra Saagaram will shrink to the size of
the water drops in one's cupped hand held for Achamanam and will
disappear with that powerful Sankalpam of the Lord . The jeevan will
gain freedom from the clutches of the demon of nescience (ajn~Anam)
through the power of the matchless dhvya manthram that confers true
Jn~Anam . The Jeevan will be saved . SamsAric sufferings will be driven
away thru the SaraNAgathy performed with the help of the Moola Manthram
and Dhvaya manthram .

VivEkan now tells his queen that this is the condensed  message for
the benefit of those , who might have limited awareness of Saasthrams
(Samitha mathy ) and will serve as " Chittha samAdhAna hEthu " ( comfort
to their minds ) .

VivEka Mahaa RaajA continues now with the disservice done by those
Kudhrushtis , who cover themselves with the mantle of Vedam ; they
make the appearance of criticizing the Budhdists and the Jains and are
fit to be called pseudo-Boudhdaas (Prachanna BhouddhAs) . They call
themselves  however as VaidhikAs .

dhrutha-nigama-kavacha-gooDA kaNDam
samprathy kudhrushtaya: kEchith
chalayanthy sougathAdheen
syAlOpAlambha-thulyayA vAchaa  - - - - > SlOkam 94

(Meaning ) : Some with distorted visions wear Vedam as their
shield and pretend to criticize Veda-bhAhya mathams ( the Buddha
and Jaina Mathams ) , which do not accept Vedam as PramANam.
Meanwhile , they covertly subscribe to them as Pracchanna BhouddhAs .
Infact , the doctrines of the BhouddhAs and those who feign to
criticize them are not far apart .They put on the garb of Vedam to
mislead VaidhikAs. The Knowledgable VedAnthis with sharp intellect
(Vipula Mathy) have refuted in detail the views of these Kudhrushti
mathams , which state that the Lord has no Roopam and has no Naamam
and that the Supreme Being is NirvisEsha Brahmam . How can avidhyA
based NirvisEsha Brahmam grant Moksham to any one ? In these matters,
both the succinct statement on Tatthva-Hitha -PurushArtham outlined
earlier ( in the 92nd slOkam ) as well as the detailed  refutations of the
VedAnthins
will become handy for appropriate occasions for usage by the VidhvAns (
VidhushAm
SamayOchitham) .

Now , Sumathy expresses her fear : My Lord ! You have said it well
(Sushtu bhaNitham , Aryaputhra ) . It makes me however shudder ,
when I think of the Maharishis , who distorted the VedAs for creating
their own Mathams such as Kapila Smruthy (known for its irreverence
to VedAs) . This situation reminds me of the one , where the thiefs stole
the cows needed for the Yaagam and ran away with them .

VivEka RaajA now comforts his wife and asks her not to fear and says :

aviluptha-parigraha-smruthisathaikakaNtee Sruthi:
Svabhakthi-vikala-smruthee: svapanathOapi na prEkshathE
svatha: pramithi-sAdhinee sudhruDa-tarka-gupthA cha saa
ruNaddhi puna: aprathishtitha kutarka kOlAhalam - - - -> SlOkam 95

(Meaning) : The Vedam will announce its meaning in one voice with
the help of the thousands of Maharishis , whose statements are not
disputed . For giving the true meaning of the VedAs , the SaankhyAdhi
Smruthis ( like Kapila Smruthis) are totally irrelevant and are not resorted
to even in one's dreams. These were created by those , who do not believe
in the true meanings of the Vedams , while they came up with their own
Vedic meanings to suit their needs . These Kutarka mathams resulted
thereform .
They are rejected , when Upanishads are used to give the true meaning of
Vedams with the  help of Tarkam ( free from enimity to Vedam and Saasthram).
Vaidhika , Sudhruda  Tarkam is used for Paramatha KaNDanam ( refuting
kudhrushti mathams based on Kutarkam ) .

NOW THERE  AN ASAREERI VAAK (AKASA VAANI) IS HEARD INSIDE THE CURTAIN .
( This is for the chittha SamAdhAnam , the voice of assurance is heard as
asareeri vaak that tells about the avaidhika Para Mathams being defeated and
that the aasthika mathams with viswAsam in the VedAs will be protected ).

The Statement by the Asareeri Vaak
***************************************
moolacchEdhayOijnithEna MahathA mOhEna dhurmEdhasA
  KamsEna prabhu: UgrasEna iva na: kaarAgruhE sTApitha:
vikhyAtEna VivEka bhumipathinA visvOpakArArTinA
  KrishNEnEva BhalOttharENa gruNinA muktha: sriyam prApsyathy - - - ->SlOkam
96

(Meaning ): MahA Mohan has incarcerated our Moola Purushan ( Jeevan) .
Kamsan placed his own father , UgrasEnar in prison because he felt that
his own advancement was obstructed . Kamsan did not develop the fear that
he will be destroyed by his cruel act . MahA Mohan's act is similar to that
of Kamsan . The merciful KrishNan with the help of His brother BalarAman
destroyed Kamsan and released UgrasEnar from the prison for the welfare of
the world . Similarly , the famous VivEka RaajA is going to realize the
release
of the Jeevan from MahA Mohan's prison , help the Muktha Jeevan in every way
and restore its wealth .

Asareeri Vaak has stated what is yet to happen .

VivEkan now hears with joy the announcement by the Asareeri Vaak.
He says: " Oh Sumathy, My dear ! we are hearing the asareeri Vaak ,
which is like apourushEya Vedam , which can not ever be false !

Sumathy: My Lord ! The Aasreeri Vaak is that of the celestials(DevAs).
It will  never turn out to be untrue.

VivEkan: I am sure that with Your support , victory is at hand
( hastha-gathaiva  vijaya-siddhi: ) .  Further ,

ripugaNa-vijigheeshA-BhindhulEsOapyasou mE
MadhujidhanujigrushA-vaahinee-vardhitAthmA
saphalayithum adheeshtE saadhu samplAvayishyan
YathigaNa-BahumAnyam yathra santhAna vruksham  - - - - -> slOkam 97

(Meaning): The desire in me to win over the enemy (MahA Mohan)
may be small in size now ( like a drop) but it will grow immensely
and become a  flood due to the power of the glances of Madhusoodhanan
falling on me and will irrigate the SanthAna Kalpaka tree known as
the effort for Moksha siddhi . That tree will become stronger and
yield the fruit of Moksham( Mukthi) .

Both the King and the Queen hear now the sound of big drums
(Dundhubhi Dhvani) in the air . They are overjoyed .

Sumathy says now  :

Kulapathy MokshaNOthsava Mrudhanga kaTA kadhA
navasamarOthsukAapi na bhavathy GajEndhra-gaDA
taTApi yugAnta-bhavathsthanayithnunibhakaNitha:
kaTam kaTam kOapi nikhilam mukharayathi nabha:

(Meaning) : Arya Puthra ! What is the significance of this celestial
dhvani ? How come this Mrudhanga Naadham arises now , while
our Kulapathy is still held in MahA Mohan's prison ? Should not
You win over the enemy first ? The battle with MahA Mohan has
not yet started .The elephants of the opposing army have not assembled
yet in battle formation . The Lion that destroys the Kutarka ,
Kudhrushti Matha elephants ( KavitArkika Simham , Swamy Desikan)
has not joined us . This welcome sound of Dhundhubhi would only
be appropriate at that time . Yet , the sound of the drum is spreading
in all directions and resembles the sound heard during the great deluge .

VivEka Mahaa Raajaa answers :

Oh Dear One ! This Deva Dhundhubhi Naadham is for stimulating/encouraging
us to engage in the victorious war .Let us now establish the doctrines
of our Matham (Svapaksha sTaapanam) and chase away the Kudhrushti
mathams .

The King and Queeen exit from the scene now .

THE FIRST OF THE TEN CHAPTERS KNOWN AS SVA-PAKSHA PRAKASAM
IS CONCLUDED NOW (SAMPOORNAM ) AND THE STAGE IS SET FOR
THE PARA-PAKSHA PRATHIKSHEPAM ( REFUTATATION OF PARA MATHAMS) .

Srimath Azhagiya Singar ThiruvadigaLE SaraNam ,
Daasan , Oppiliappan Koil VaradAchAri Sadagopan




















Daasan , Oppiliappan Koil VaradAchAri Sadagopan

 Srimate Sri Laksminrisimha Divya Paduka Sevaka
Srivan Satakopa Sri Narayana Yatindra Mahadesikaya Nama:



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