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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
************************************************************************************
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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