SrI: Dear BhakthAs: Today , adiyEn will cover the Fiftieth slOkam of Sri SaraNAgathi DhIpikai , where Swamy Desikan uses his exquite skills in Logic (Tarka sAsthram) to take up his case for the krupA of the Lord as an adhikAri , who has performed prapatthi: yadhvaa madharTa parichinthanayA tavAlam samj~nAm Prapanna ithi saahasikO Bhibharmi yEvam sTithE Thavad apavAdha-nivrutthayE mAm paathri-kurushva Bhagavan Bhavatha: KrupAyA: SrI SaraNAgathi DhIpikai: SlOkam 50 Meaning: ******** Oh ViLakkoLi EmpermAnE! Let me present one more fact! Please listen . Please do not engage in research as to whether adiyEn performed prapatthi in the proper way prescribed by Your sAsthrAs or not and whether adiyEn deserves to recieve Your MahA Krupai . With enormous pride and bravado ,adiyEn has taken on the name of one who has performed prapatthi (Prapannan) . If You take this into account , You have the duty to protect adiyEn. If You elect to ignore adiyEn , You would have gone against Your own well known declaration that You will come to the rescue of any one , who even pretends to have done prapatthi unto You.The whole world will then recognize You as the One , who has gone against His own word and berate You and blame You as as untrustworthy . Please think about this aspect of Your reputation being ruined atleast and hence rush to adiyEn's rescue in self-defense. Additional Comments ******************** The Taarkic skills ( Logic skills) of Swamy Desikan are abundantly evident here besides his poetic skils. He is after all "Kavi-Taarkika Simham " ( LION among Poets and Logicians). He addresses the Lord as "Bhagavan" here . This deliberate choice of addressing the Lord as "Bhagavan " is the first salvo . Bhagavaan means the Supreme Being , who is endowed with the six attributes of Knowledge, Power , Strength , Lordship, Virility and Splendour". Upanishads recognize that " BhagavAn as NaarAyaNan ( ChAndhOgyam ), VishNu in VishNu PurANam , Hari in Harivamsam , RaamA in RaamAyaNam ,VaasudEvA in the Bhagavad-GitA , KrishNA in BhAgavatham and NrusimhA in Nrusimha-Taapaneeya Upanishad ". The deck is now loaded with the specific choice of addressing the Lord as "Bhagavan". Our Lord can not deny His six attributes of Jn~Aa-Bala-Veerya-Sakthi-Isvarya and Tejas. If he does so , He will no longer be fit to be called BhagavAn. Now , Swamy Desikan fires the next salvo and states right upfront that Lord DhIpa-PrakAsan should not engage in research about his qualifications as a Prapannan ( Tava madh-arTa parichinthanayA alam ).He provides the logic behind such request to cease and desist in researching about his fitness as a Prapannan : (1) adiyEn has boldly taken on the title of Prapannan (viz).,One who has performed prapatthi at Your feet ( Saahasika: Prapanna ithi samjn~Am Bhibharmi). That title may be well earned or just a symbol (Samj~nA). You have however stated publicly that You will come to the rescue of anyone, who even pretends that he has done prapatthi. (2) when that is so (yEvam sTithE ), You must make me the target of Your immense KrupA ; otherwise , You will have the apavAdham ( pazhicchol or blame) that You have gone against Your own word. The efficacy of Prapatthi as a means to MokshA will be under question. You are hailed as Sarva-rakshakan ( One who is ready to redeem all jeevans from SamsAram ) ; You are saluted as SaraNAgatha Vathsalan , who has innate loving disposition to those , who seek Your refuge. You are revered as Sahaja-suhruth or friend of all by nature ; You take great pride in being recognized as Sarva-SakthimAn (Omnipotent )and Sathya Sankalpan ( One whose promise to the PrapannAs never go false). If You abandon adiyEn after Prapatthi , because it is imperfect or true , Your statements as GitAchAryan to Arjuna and the assurances given by You on the Ocean side will turn false and you can not afford to acquire this blasphemy . The relevant assurances of the Lord are: (1) Sarva DharmAn Parithyajya mAmEkam SaraNam vraja aham thvA sarva-pApEbhyO mOkshayishyAmi maa sucha: -- Charama SlOkam of Bhagavad-GitA , XIII.66 (2) sakrudEva prapannAya tavAsmeeti ca yAchatE abhayam sarvabhutEbhyyao dadAmyEtat vratam Mama -- Lord RamachandrA's words : Yuddha KaaNDam VI.18.31 The Rahasya Thrya Saaram ( Charama SlOkAdhikAram) and the ChillaRai rahasyam ( Abhaya PradhAna Saaram ) , Mumukshuppadi explain in great detail the meanings of the above slOkams dealing with the central message given by the Lord that He is the Unfailing SaraNAgatha Rakshakan. Swamy Desikan pleads with the Lord not to acquire any damage to His reputation as Prapanna Jana vathsalan .It is indeed very tough for the Lord now to refute the line of logic of Swamy Desikan. This 50th slOkma of SrI SaraNAgathi DhIpikai is thus an extension of the thought of the 49th slOkam , where Swamy Desikan mentoned to the Lord that he performed AchArya Nishtai and could not therefore perform Sva-nishtai or Ukthi-nishtai.The reasoning there was that he could only do one kind of Prapatthi and the other choices became therefore superfluous . In this slOkam , Swamy Desikan appeals to the Lord not to examine whether his prapatthi was perfect or not. He requests the Lord not to abandon him , since he has done Prapatthi (perfect or imperfect) and any abandonment of him by the Lord would only lead to damage to the Lord's reputation as a never-failing protector of SaraNAgathaas. Lord is cornered now with the power of the logic of Swamy Desikan . In the next slOkam , Swamy Desikan continues with this line of appeal and asks the Lord to examine further the pros and cons of abandoning him as a Prapannan and the consequences of such an act . Swamy Desikan hints that there is too much at stake if the Lord decides to abandon him. NamO NamO SrI VedAntha DesikAya , SrImath Azhagiya Singar ThiruvadigaLE SaraNam, RaamAnuja Daasan , Oppiliappan Koil VaradAchAri SadagOpan
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