Sri :
Dear BhakthAs :
(701) (PraNavam) Vaikunta - lOka - Sthreepumsa miTunArTa Upapatthi vidhE
nama:
( Meaning) : Salutations to that AchAryan , who knew why there is the
presence of the two genders in Sri Viakuntam .
(Commentary ) : In Sankalpa SooryOdhayam , the Prathi-Naayakan
( the adversary king , MahA Mohan ) asks a question : Why is there
the division of women and Men in Sri Vaikuntam ? Why does Vedam
prescribes this need ? In Prakruthi lOkam , loukika bhOgams like
eating , enjoying women by men and vice versa are understandable .
Why does it have to be invoked in Sri Vaikuntam , which is aprAkrutha
lOkam ? Jeevan escapes from these loukika sukhams and why should he
assume the roles of male and female again in SrI Vaikuntam ?How can you
justify the Muktha jeevan winning over Kaamam ?
Swamy explains this situation : " Dhaampathyam arises out of karma
phalan here . The Dhaampadhyam of the Divine ones in Sri Vaikuntam
is natural .It is not a product of Karmaa .It arose out of their own
sankalpam . Therefore , it is free of blemish . Regrading the Muktha
Jeevans in Sri Vaikuntam , the split (vibhAgam) into Sthrees and Purushaas
is to gain the chosen kaimkaryam that is close to their heart for the
Parama
Purushan , which are more natural to women and men.
(702) (PraNavam) svasilpa-jitha gheervANa dhaithya silpa chamathkruthayE
nama:
(meaning) : Salutations to the AchAryan , who won over the DEva silpi
(Mayan)
and the asura silpi ( Viswakarmaa) with His artistry .
(Commentary ) : In the seventh canto of Sankalpa SooryOdhayam ,
there is a scene in which the character of Silpi is invoked . The Silpi
draws the impressions ( samskArams) on the canvas of the mind .
In this seventh act , VivEka RaajA goes to the artist's studio (Silpa
Saalai)
and admires the drawings on the ten avathArams of the Lord
as depicted by the Silpi ( Swamy Desikan) . He recognizes that
Swamy Desikan through His samskArams alone has drawn
the Bhagavath roopams on the mind and thus won over the asura
and the dEva silpis .
In Swamy Desikan's real life , he won over a haughty silpi , who competed
with Swamy in casting a statue of him and fitting that into a Peetam . The
Silpi lost in the contest to Swamy Desikan . The vigraham created by Swamy
Desikan Himself is being worshipped even today at Thiruvaheendhrapuram
temple .
(703) (PraNavam) SamAdhi SaadhakasTAna SubhAsraya NirUpakAya Nama:
(Meaning) : Salutations to that AchAryan , who knew about the appropriate
places for dhyAnam on the Lord and the forms of the Lord , which will lend
themselves to visualizing Him through DhyAna SamAdhi .
(Commentary ) : In the 6th act of Sankalpa SooryOdhayam , Viveka Raajaa
searche for the ideal place or places , where one can succeed with one's
dhyAnam . VivEkan climbs in a chariot called "ManOraTam " and is driven
by a Saarathy (charioteer ) named " Tarkam " to find such a place. The
Saarathy advises the Raajaa that Srirangam , Thirumala and PerumAL Koil
are ideal places for such a quest . VivEkan picks up Tirumala as the place
to realize purity of mind . In the seventh angam , VivEkan concludes that
BhagavAn's ThirumEni , which is subham and aasrayam can be beneficial
for DhyAnam . Aaasryam means firmly implanted in the mind . All of the
Lord's roopams are subham (auspicious ) but not all of them will prove
to be aasrayams for us .
(704) (PraNavam) anAthmaguNa kaamAdhi nirsAdhi prakAravidhE nama:
(Meaning) : Salutations to the AchAryan , who knew the ways to eliminate
the anAthma guNams like Kaamam (desire) .
(Commentary ) : In the 8th act of Sankalpa SooryOdhayam , there is a
battle between VivEka Raajaa and Moha Raajaa . The generals in the Moha
Raajan's army are the bad guNams of Kaamam , Kopam, ahankAram and lObham .
In VivEka Raajaa 's army are sadhguNams like Virakthi (VairAgyam ) ,
KshAnthi ( Patience) ,Thushti (Contentment) and Aathma Vidhyai . Using
this army of ladies , Vivekan destroys the Para Sainyam (Enemy army )
.Virakthi
wins over Kaamam; KshAnti wins over kOpam .Thushti is victorious over
lObham
( greed) . Aathma Vidhyai chases away ahankAram .Thus Aathma guNams win
over AnAthma guNams .
(705) (PraNavam) mahAthmanAthma guNa chEshtitha jApanakshamAya ama:
(Meaning) : Salutations to that AchAryan , who can clearly describe the
aathma and anAthma guNams of MahA Purushan .
(Commentary ) : Swamy Desikan pictures vividly the aatma and anAthma
guNams of human beings and how these guNams operate as well as
how the anAthma guNams are destroyed .In the First angam , The leader of
Aathma guNam ( VivEkan) an dthe head of anAthma guNams ( MahA Mohan )
state thier cases . In the second angam , in the court of VivEka Maha
RaajA ,
the Guru (SiddhAntham ) and sishya (Vaadham) win their battles over
Para Mathams . In the third angam , VivEkan Thinks about the UpAyam for
Moksham after winning the dhurguNams like raagam (desire) . In the fourth
and the fifth angams , the activities of activities of dhurguNams like
Kaamam , lObham which wish to form defenses to win VivEkan so that
they can rule over Purushan . In the sixth & the seventh acts , the
gaining of
knowledge by VivEkan about the place for dhyAnam and SubhAsrayam for
dhyAnam are discussed . In the eighth act , the coverage is about the
aathma
guNams winning over anAthma guNams . In the ninth act , the Upaayam
happens . In the final and the tenth act , Purushan attains Moksham
through the sankalpam of Parama Purushan .
Swamy Desikan ThiruvadigaLE SaraNam ,
Daasan Oppiliappan Koil VaradAchAri Sadagopan
Sri MalOla PaadhukA Sevaka Sri VaNN SaThakOpa NaarAyaNa Yatheendhra
MahA DesikAya Nama:
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