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SrI:

Dear SrI VaradarAja BhakthAs :

Today , we will continue with the study of the Fourth slOkam of
the Desika   Prabhandham entitled : "Charama SlOka Churukku".

318. The Meaning of the " yEka " Sabdham
*********************************
Our PoorvAchAryAs have given us Six different Meanings to
the yEka Sabdham found in " Maam yEkam SaraNam vraja" .
These six meanings are:

1) " Maam" is singular and when yEka sabdham is attached to it
then the  yEka sabdham connects to a VisEshArTam (viz).,
SarvEswaran is the phalan enjoyed by me as the special arTam .
The prapatthi upAyam performed by me is the instrument for
that (PrApyasyaiva PrApakthvam) phalan .

It is possible not to connect Iswaran with the UpAyam observed
and consider Iswaran as UpAyam and Phalan. It thus become clear
through the yEka sabdham that UpAyam and Phalan are indeed
SarvEswaran. This meaning is inferred from the Paasuram passage:
" Saadhanam Saathakam yenRivaRRai Tannudan yeNNuthal neenga ".

(2) yEka sabdham refers to the dissolution of the thought of independence
 by ChEthanam ( svaprAdhAnya nivAraNam). It is true that chEthanan
has karmic activities . His activities however are under the influence of
the Lord .The chEthanam can not perform every thing but only  a limited
subset. Therefore  for the chEthanan to observe the UpAyam , The Lord's
KadAksha anugraham is essential. ChEthanam has to be goaded by
Isvaran . ChEthanan uses the limbs , body and the Indhriyam given by
the Lord  to perform the UpAyam instructed by Him and thereafter
waits for the phalan like a ChathakA bird waiting patiently for
the rays of Moon , its exclusive food . To include this limited ChEthanam
with the Sarva Svathanthran, the  Lord and to consider this chEthanam
of limited powers as a second siddhOpAyam is not acceptable for vivEkis.
This thought is hinted by the Paasuram package: " Saadhakan yenRivaRRai
tannudan yeNNuthal neenga".

3) UpAyam is of two kinds: SiddhOpAyam and SaadhyOpAyam.
That upAyam , which is not performed by ChEthanam ( Iswaran )
exists from  time immemorial . He  is hence recognized as the SiddhOpAyam.

The yOgams to be observed by the ChEthanan are Bhakthi or
Prapatthi yogam , These are called SaadhyOpAyams .

In this context , the yEka sabdham points out the incorrectness of linking
Iswaran ( SiddhOpAyam ) with Prapatthi ( SaadhyOpAyam). Yes, Bhakthi
and Prapatthi are UpAyams . But their effect ceases after the removal of
the dissatisfaction/anger of our most merciful Lord with us  for trespassing
His saasthrAs. The direct  kaaraNam ( cause) behind the Phalan of
MokshAnugraham after practising the UpAyam of Prapatthi is the Omnipotent
and most merciful Lord Himself and His sankalpam. Those , who are
powerless to perform other upAyams(means ) observe Prapatthi ;
after that , the Lord steps in and stands in place of other
difficult-to-practise
upAyams in His role as Moksha-dhAyakan . He grants the fruits of Moksham
for that one , who performs Prapatthi with its defined angams. He is
also the One , who makes the Mumukshu ( one desirous of gaining
Moksam) perform Prapatthi by creating SadAchArya Sambhandham.
He accepts Prapatthi as a vyAjam ( Excuse/reason for acting )  . Therefore ,
it is not correct to connect the VyAja Maathra Prapatthi with SarvEswaran .
That is what is emphasized by  the "yEka" sabdham.This meaning is indicated
by the Paasuram passage : " Oru SaadhanamAi PonnaruLOdum
PoomahaLOdum Puhazha ninRa Isan ".

4) The Prapannan has now followed the UpAyam of Prapatthi.
The Lord does not want any burden to stand in between Prapatthi
performed and Himself. Therefore , He stands in place of all
other upAyams and bears their burden Himself. He does not
expect the Prapannan to observe any more upAyams for granting
him(the Prapannan)  the fruit of Moksham. This attribute of our Lord is
revealed by the "yEka " sabdham . The Paasuram uses the word ,
" Tanitthu" to refer to this aspect of the meaning of "yEka" sabdham.

5) SarvEswaran is ready to grant the phalans of Prapatthi.
There is no need for any other angams beyond the 5 angams
associated with Prapatthi ( aanukoolya Sankalpam et al).
He will not take note of any other unneeded angams beyond
the above five angams. He does not expect anything else to
grant us the phalan for Prapatthi yOgam practised. He stands
ready and all by Himself without any other anticipation . This is
another meaning for "yEka Sabdham" indicated by the choice
of the word , "Tanitthu" in the Paasuram.

6) The Mumukshu does not have the qualifications or the rigor to
practise tough upAyams( Bhakthi yOgam et al) sanctioned by
the Bhagavath Saasthrams . He has neither the Jn~Anam or sakthi to
perform them . At the same time , the Mumukshu laments over
the long time that takes to reach the goal of Moksham thru
the observance of Bhakthi yOgam .The most merciful Lord
says to the Prapannan that there is no need to do all kinds of
UpAyams to gain their phalans and get distracted by chasing
after them  . He says that He stands moved by the Prapatthi
performed  and vows to give all the Phalan by Himself
alone ( "yEkan ")  . He stands as the yEkOpAyam and
the Paasuram passage " SaadhanamAi ninRa Isan "
refers to this meaning .

There are those , who intrepret "yEka " sabdham to mean
that SarvEswaran alone is the upAyam and His PirAtti
has no sambhandham. Swamy Desikan does not accept
this and refers the "yEka Seshithvam " doctrine . He avers
that PirAtti has equal sambhandham with Her Lord during
UpAya nilai and that does not diminish any thing for Him .
Therefore Swamy  Desikan refers to the combination of
His golden grace ( PonnaruLODum ) and His PirAtti
( PoomahaLODum ) in this Paasuram dealing with yEka sabdham .

The Sanskrit slOkam summing up these six meanings is:

PrApyasyaiva PrApakathvam sva-prAdhAnya nivAraNam
PrapatthE: vyAja maathrathvam anyOpAyai: ananvaya:
Tadhangairapyasambhandhas-sarva-saadyEshvabhinnathA
ittham arTaa: shaDA AchAryai: yEka sabdhasya darsithA:

Swamy  Desikan ThiruvadigaLE SaraNam ,

NaarAyaNa , NaarAyaNa , NaarAyaNa
Daasan , Oppiliappan Koil VaradachAri Sadagopan

SrimathE SrI Lakshminrusimha Dhivya PaadhukA Sevaka
SrIvaNN SaThakOpa SrI NaarAyaNa YathIndhra MahA DesikAya Nama:




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