Today , we will cover Six more Paasurams from
AdhikAra Sangraham(46-51).
(46) First Passuram dealing with UpOdhgAthAdhikAram
:
The good fortune of knowing about the meanings of
the three Rahasyams
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Our AchAryAs have firmly held onto the Thiruvadis
of SrIman
NaarAyaNan and have instructed us that those sacred
Thiruvadis
are the sole means for our Moksham . They are
totally convinced
that seeking refuge at the holy feet of our Lord
will result in Him
accepting full responsibility for our protection
from SamsAric
afflictions and the granting of Moksha Sukham.Our AchAryas out
of their infinite compassion for us have
decided to banish our evergrowing
aj~nAnam and have revealed to us the profound
inner meanings of
the three rahasyams. We in turn are delighted to
reflect always
upon these rahasyams and their esoteric
meanings in this Karma
bhUmi and feel
blessed.
The key words in this Paasuram are: " tahavu
udayAr-- Odhiya
mUnRin uLLam ingE nALum uhakka namakku Ohr vidhi"
.
"tahavu udayAr " are the compassionate
AchAryAs.
" Odhiya mUnRin uLLam " is the meanings of the
three rahasyams.
" inghE nALum uhakka " means that those
upadEsams are
for our constant enjoyment .
" namakku Ohr vidhi " means that it is our bhAgya
VisEsham
to reflect on these upadEsams by our merciful
AchAryAs.
Additional Comments on UpOdhgAtAdhikAram
:
**********************************************************
This first chapter of SrImath Rahasya Thraya Saaram
is about
the blessings of SadAchAryas deeply conversant in
arTa panchakam
to us. The AchAryAs save the bhaddha jeevans
from the horror of
drowning in the
fierce and fast moving river of their Karmaas through
the development of Tatthva Jn~Anams , which leads to their
upliftment.
The infinite mercy
of the SadAchAryAs saves thus the jeevans bound until
then in the strong bonds of their
karmAs.
There are six reasons cited for gaining the grace
of SadAchAryAs:
(1) The help of our Lord/EmperumAn as
an anukoolan (facilitator)
(2) accidental good fortune / unplanned
sukrutham
(3) the KatAksham of EmperumAn at the womb itself
/Jaayamaana
KatAksham of SrIman NaarAyaNan.
(4) Not
developing enimity to SarvEswaran.
(5) Staying in a state of anticipation of recieving
His anugraham.
(6) Sathsangham with SaathvikAs (Righteous ones)
and sambhAshaNam
(conversations ) with them.
(47) The second Paasuram on
UpOdhgAtAdhikAram
***************************************************************
There is no more garbha Vaasam after AchArya
KatAksham
**********************************************************************
Our PirAtti arising from the milky ocean chose Her
Lord's chest
as Her permanent place of residence. Similarly ,
the KousthubhA
gem taking birth from the same milky ocean reached
the Lord's chest
and has become His cherished jewelery .We the
Jeevans having
the nithyasoori with
KOusthubham as His Sarreram as our
abhimAna dEvathai and have the acquired the
privelege to perform
eternal service
(nithya kaimakryam) to our Lord. Inspite of this distinction
,
we get pummeled in the Karma pravAham ( fast
flowing river of Karma )
and lose the opportunity to perform our nithya
kaimakryam to Him.
Our most merciful AchAryAs competent in the jn~Anam
about the esoteric
meanings of the
three rahasyams and arTa panchakam performed
upadEsams to us
on these rahasyams to lift us up from the turmoil of
our karmAs . There
are no more worry for us after this magnanimous help of
our SadAchAryAs.
The key passage of this Paasuram is: " Kadu vinai
aaRRil vizhunthu
ozhuhAthu aruvudan aindhu aRivAr aruL seya
amainthanar". This is
a celebration of the matchless upakAram of our
AchAryAs.
(48) SaaranishkarsdhAdhikAram: Adoption of the
Essence of three Rahasyams
********************************************************************************************
Our AchAryAs knowing fully well that life long
learning of all vidhyAs
upto the 18 vidhyA sTAnams is a futile pursuit
by us and would only be
a fruitless burden when it comes to seeking
moksham. Our merciful
AchAryAs knowing that the knowledge of the essence
of the three
rahasyams celebrated even by the nithyasooris is the only path
to salvation teach us the essence of the three rahasyams for
our upliftment .They also succeed in making us
accept the sureness
of this path in gaining the blessing of Moksham.Our
AchAryAs
follow this path and help us adopt this ageless
path revealed to
them by thewir own AchAryAs.
The key passage from this Paasuram is: " ettu
iraNDu yeNNiya
(namakku) namm samaya aasiriyar sathirkkum tani
nilai tanthanar "
Our SiddhAntha Pravartaka AchAryAs conversant
with and observing
the glorious rahasya thrayam themselves as the
essence for our upliftment
blessed us with the Jn~Anam to accept the three
rahasyams as our
way for the deliverance from the terrors of this
SamsAric afflictions.
(49) PradhAna prathitantrAdhikAram: ChEthanam and
AchEthnam
are the Lord's body.
(Meaning): SrIman NaarAyaNan gives svaroopam and
sustenance
to all sentient and insentient beings . He is the
reciever of the fruits of
all karmAs . Our SarvEswaran is matchless
and all chEthanams
and achEthanams stay as His body
(sarIram). The sathya siddhAntham
of the VedAnthis is that we the sentients are the unconditional
and eternal servants (niruphAdhika nithya daasAs)
of our Lord and
it is our destiny to perform nithya kaimakryam to
Him in SrI Vaikuntam.
Additional comments: Only a God who can
provide DhArakathvam ,
Niyanthruthavam and display sEshithvam can have the
distinction of
having others as His body. These three sambhandhams
are inherent to
SrIman NaarAyaNan that enables Him to have the
chEthanams and
achEthanams as His SarIram.This sambhandham
(relationship )
between Him as the Lord and us as His eternal
servants is unique to
VisishtAdhvaitham and is celebrated as SarIrAthma
BhAvam. This
relationship( sambhandham) is known as PradhAna
Prathitantram.
DhArakathvam is the conferral of Svaroopam and
sustenance
for sentients and insentients by the Lord.
Niyanthruthvam is
the power to command the jeevans to engage in the
performance
of their karmAs. sEshithvam is the grace of the
Lord , our Master ,
to treat His
prayOjanam as the prayOjanams of chEthanams and
being pleased about recieving them. Only a God who
can have
the above three sambhandhams can have the sentients and
insentients as His SarIram . SrIman NaarAyaNan is the only God
fit to qualify as
SarvEswaran because of having these three attributes.
This is the essence of PradhAna
Prathitantram and is the doctrine
that is unique to SrI VisishtAdhvaitha
SiddhAntham.
(50) Third Chapter of Rahasya Thraya Saaram:
ArTapanchakAdhikAram
***********************************************************************************
Isvaran , Jeevan, UpAyam , Phalan and VirOdhi for
that Phalan are
the five doctrines known as arTa panchakam . Our
AchAryAs performed
upadEsam on arTa panchakam to destroy our ajn~Anam
( plain ignorance,
erroneous knowledge and perverted knowledge).
They taught us that
(1) Sriman NaarAyaNan is the ultimate goal ( Parama
PurushArTam).
(2) We the Jeevans have the rights and claims to
perform eternal service
to SrIman NaarAyaNan (3) The means for gaining that
ultimate goal
of life is to practise Bhakthi or Prapatthi yOgam
(4) The fruits of
practising (anushtAnam) of one of the above two
means/upAyams
is the bliss/fruit of Moksham (5) VirOdhis (enemies) for gaining
that Moksham are the
chains of KarmAs ( both PuNyam and Paapam)
that binds us to SamsAram .
The key passage to this Paasuram is: " Aindhu
aRivAr iruL onRu
ilA vahai yemm manam tERa iyambinar". The AchAryAs
conversant
with the arTa panchakam taught us for our clear
comprehension
their meanings for our upliftment.
51) The Fourth AdhikAram: Tatthva Thraya
chinthanAdhikAram
**************************************************************************
This paasuram is about the important conclusions on
the three tatthvams.
PoorvAchAryAs like Swamy AlavanthAr and
BhAshyakArar , who
were fully conservant with VedAntha
Saasthrams performed upadEsams
for us the chEthanams on how to banish SarIrAthma
bramam and
SvatantrArTa bramam to uplift us from the horrors
of SamsAric
sufferings. They willed to save us and created SrI
sookthis like
Siddhi Thrayam and SrI BhAshyam and taught us the
individual
Savaroopam and SvabhAvam of ChEthanam , achEthanam
and
Iswaran . ( SarIrAthma Bramam is the confusion that
the sarIram
--which is achEthanam-- is the aathmA (Jeevan).
SvatantrAthma
bramam is the confusion resulting from the belief
that JeevAthmA
is independent and is not the unconditional servant
(sesham ) of
the Lord .
The key passage of this Paasuram is: " maRai nool
tantha aadhiyar--
viyan tatthuvam moonRum aruLAl tERa iyambinar". Our
PoorvAchAryAs
taught us about the three wonderful tattvam in a
way in which we can
grasp them without any confusion.
Swamy Desikan ThiruvadigaLE SaraNam ,
Daasan , Oppiliappan KOil VaradAchAri SadagOpan
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