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SrI:
 
Dear Swamy  Desika BhakthAs:
 
In this posting , adiyEn will cover 5 more Paasurams( 52-56).
 
ParadEvathA ParamArTyadhikAram : 6th Chapter of Srimath Rahasya Thraya Saaram
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52) The distortionists and the ill-informed were dizzy
with their egos rooted in the knowledge of Tarka Saasthrams .
Driven by their egos , they argued that BrahmA or IndhrA
and others bound by their KarmAs were responsible for
the origin of the Universe; those arguments made the Vedams
and the saadhu janams shudder .The babble of these egotists
were not based on any accepted pramANams. Our AchAryAs
being fully conversant with the true inner meanings of VedAntham
countered these babblings and established with the help of
PramANams  firmly that SrIman NaarAyaNan is the fundamental
kaaraNam for the origin of the Universe and its beings.
 
The key words of this Paasuram are: "aaraNa Desikar pOthu amarum
Thiru Maathudan ninRa namm PurANanayE  sARRinar" ( Our VedAnthAchAryAs
established that our  Lord standing with His divine consort , Mahalakshmi
as the Jagath KaaraNan ".
 
The key passage from the Sanskrit rendition of this Paasuram in SrImath
Rahasya Thraya Saaram is: " Jagathi parichitha nigamAnthA: yEka: janthu
SRISAHAAYAM GATHIM PASYATHI". (In this world , one who is conversant
with VedAnthams comprehend SrIman NaarAyaNan as the ultimate protector).
 
Swamy Desikan is stating here that any one without clear knowledge about
the identity of Para Devathai as SrIman NaarAyaNan will not become
a ParamaikAnthi ; any one who does not become a ParamaikAnthi can
not aspire for Moksham without dealy.All the other Gods remain as
SrIman NaarAyaNA's body and are Karma VasyAL (subject to the influence
of their KarmAs) . Therefore , Only SrIman NaarAYaNan is the Supreme One
responsible for Jagath KaaraNam, RakshaNam and Dissolution .  
 
Seventh AdhikAram of SRTS : MumukshuthvaadhikAram
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53) Moksham is the ultimate desired goal , when one performs kaimakryam
to the Timeless Lord , who is never ever separated from His Devi , MahA Lakshmi.
This Moksha Sukham is perenial and will be growing forever for the one ,
who has been blessed with Moksha Sukham. In contrast , the pleasures
enjoyed in the SamsAric world are inherently perishable and do not last long.
Our AchAryAs evaluated both these kinds of Sukhams and concluded that
Moksha Sukham is by far the best and instructed us to seek it. Our AchAryAs
with the sole goal of uplifting others from the SamsAric sufferings have blessed
us with knowledge about the three tatthvams (Tatthva Jn~Anam )  so that we can
disengage our indhriyams from insignificant pleasures of this SamsAric world
and set our goals on seeking the lasting pleasures of Moksham.
 
The key passages of the Paasuram are: "navinRavar nal aruLAl , pulankaLai
venRu Perum payan veedinai vENDum " ( Through SadAchArya UpadEsam ,
the chEthanam controls its sensory organs and seeks the Moksha Sukham).
 
This chapter of SrImath Rahasya Thraya Saaram(SRTS)  is about the generation of
desire for Moksham in the Chethanams.Through the recitation of and reflection on
the deep meanings of AshtAkshara MahA manthram , the ChEthanam banishes
pravrutthi dharmams and engages in pursuit of nivrutthi dharmams and becomes
Mumukshu or the one desirous of gaining Moksham, liberation from the cycles
of repeated births and  deaths in this SamsAric world.
 
The Sanskrit slOkam passage echoing these thoughts in SRTS is :
" niravadhi mahAnandha BrahmAnubhUthi kuthUhali DhaivAth
jihAsitha Samsruthi: bhavithA ". ( With BhagavAn"s anugraham ,
the ChEthanam becomes desirous of enjoying the limitless ,
great bliss of MokshAnubhavam and becomes a Mumukshu).
 
AdhikAri VibhAdhikAram: the Eighth Chapter of  SRTS
*****************************************************************
The 15th Paasuram of AdhikAra Sangraham deals with
AdhikAri vibhAgam of Mumukshus ( the subdivisions of
those who seek MOksham based on the upAya anushtAnam
chosen by them ).This is the 54th Desika Prabhandham .
 
54) The Mumukshus choose either Bhakthi yOgam or Prapatthi
yOgam for gaining Moksham based on their Sukrutha taaratamyams
(  variations in their previous karmAs). For those who select Bhakthi yOgam
as the means for mOksham , they do not need to perform prapatthi for achieving
mOksham and yet they must observe prapatthi as a rite for the removal of
the obstacles in the form of of karmAs that stand in their way of perfroming
the upAyam for Moksham.
 
The key passage of the 54th paasuram is: "  vithi vahayAl yERkum anbar
onRil mooNDu moola vinai mARRutalil Mukundhan adi pooNDu anRi
maRRu ohR puhal onRu ilai yena ninRanarE" ( Due to Sukrutha tAratamyams,
Mumukshus observe one of the two upAyams for removal of all the karmas that
retain them in SamsAram and recognize that there is no upAyam for Moksham
except performing Prapatthi at the sacred feet of the Lord).
 
Here Swamy  Desikan instructs us that the ultimate goal of Moksham
attained by those practising Bhakthi or Prapatthi yOgam is identical.
One who observes Bhakthi yOgam as the means is known as SadhvAraka
Prapannan . He attains moksham thru the fulfilment of Bhakthi yOgam
with the performance of  prapatthi to remove all obstacles that stood
in his way of seeking mOksham . One who seeks Prapatthi yOgam as 
the UpAyam for Moksham is known as adhvAraka Prapannan. Both have
to observe Prapatthi . Both have Bhakthi . For Bhakthi yOgam observer ,
prapatthi is an angam (part) of bhakthi yOgam. Prapatthi yOgam observer
uses Prapatthi as the direct means(upAyam)  for Moksham .
 
Swamy  Desikan says in the slOkam echoing these thoughts: " Sucharitha
paribhAga bhidayaa dhvEdhA" ( due to their differences in karmAs , they
fall in to two categories : sadhvAraka and adhvAraka prapannan).  
"yEkasya prApthi: viLambhEna ( For the one who observes Bhakthi
yOgam , MokshAnubhavam happens wiht delay); " Parasya aasu: prApthi: "
( for the other observing Prapatthi , the MokshAnubhavam is experienced
quickly).
 
Ninth ChApter of SRTS: UpAya VibhAgAdhikAram
************************************************************
The 16th Paasuram of AdhikAra Sangraham and the 55th Desika Prabhandha
Paasuram deals with UpAya VibhAgAdhikAram .Here Swamy  Desikan
contrasts the two upAyams for Moksham .
 
55)   Those who feel unfit to practise the rigors of Bhakthi yOgam
and yet are eager to gain Moksham without dealy perform prapatthi
yOgam . Those who clearly understand Prapatthi as the upAyam that
is quick to practise ( kshaNa karthavyam: done in a trice) and fast to
yield phalan are the ones who understand the true message of Vedam.
The rigors of Bhakthi yOgam as upAyam for Moksham are formidable
and very few have the capabiliites to practise it in this yugam .
 
The key passage of this Pasuram is : " karumamum Jn~Anamum patthiyum
onRumilA viraivArkku anRu aruLAl payan tarum aaRum aRindhavar anthaNar"
For those who can not practise Karma , Jn~Ana and Bhakthi yOgams ,
Prapatthi yOgam is the only UpAyam for Moksha siddhi. For such PrapannAs ,
SrIman NaarAyaNan stands in place of Bhakthi yOgam (sTAnam of Bhakthi
yOgam ) and grants the fruits of Moksham , when desired .  
 
Parapatthi yOgyAdhikAram : The Tenth chapter of SRTS/Introductory Remarks:
********************************************************************************************
Bhakthi and Prapatthi have four requirements : (1) Desire to gain Moksham
(2) Understanding of the true meanings of Saasthrams (3) Putting into
practise the instructions of the SaasthrAs and (4) fitness based on Jaathi and
guNams prescribed by the SaasthrAs to practise  one of  the two UpAyams .
All of the above four requirements are a must for any one wishing to practise
Bhakthi yOgam .Many will become unqualified to practise Bhakthi yOgam
due to deficiency in one or other of the four requirements .All can however
practise Prapatthi yOgam , which does not have all these rigors.
 
For the one , who wishes to practise Prapatthi yOgam for Moksham , there are
three "must " requirements:  (1) Inability to practise Bhakthi yOgam as upAyam
for Moksham /aakinchanyam ; the origin of aakinchanyam arises from the lack of
knowledge about Bhakthi yOgam and the impatience to wait for Moksham
(2) and (3) not seeking any other fruits other than ParipoorNa BrahmAnubhavam and
not seeking any other God except SrIman NaarAyaNan as the Supreme God.
The combination of (2) and (3) is known as ananya gathithvam .
 
Swamy Desikan covers in the 17th SlOkam of AdhikAra Sangraham
the qualifications of one(adhikAri)  fit to perform Prapatthi yOgam , which is
the 56th slOkam of Desika Prabhandham.
 
56) SarvEswaran is eternally present . He stands as the origin and cause
of this universe. His grace (aruL) towards us will not diminish even if we commit
serious aparAdhams. He  accepts as an excuse (vyAjam) any accidental ,
small auspicious acts done by us and rushes to give his hand as help to us.
At the scred feet of this most merciful Lord , any and every body can perform
Prapatthi. There is no restrictions based on Jaathi or gender as in Bhakthi
yOgam . All are adhikAris , who want to gain freedom from the scorching
heat of samsAram . The only qulaifications for them to practise this
redeeming Prapatthi are: (1) seeking no other UpAyams (2) seeking no other
fruits and (3) seeking no other Gods ( aakinchanyam and ananya gathithvam).
 
In the SRTS slOkam condensing these thoughts , Swamy Desikan states:
" nija adhikriyA: Santha: Sreesam Svatantra-prapadhana vidhinA mukthayE 
nirvisankhA: samsrayanthE ".   
 
Swamy  Desikan ThiruvadigaLE SaraNam ,
Daasan , Oppiliappan Koil VaradAchAri SadagOpan
  
 
 
 
 

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