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SrI:

 For the benefit of those , who might have missed Parts I & II.
These postings will appear in Oppiliappan , Malolan and
Saranagathy e-lists . These are individual postings that will
be assembled as an e-book in the Ahobilavalli series :
http://www.ahobilavalli.org

 Daasan , V.Sadagopan
 ****************************************************
 srI:

  Dear bhAgavatha-s adiyEn herewith submits the third Part of SrI UpakAra
 Sangraham:-

  SrI  upakAra  sangraham - 3
  --- 
  adikAram - 1
  poorva upakAra paramparai
  (The Foremost Series of Favours)
  --
  {Note:- Before going into the main text of this grantha, it is but
 necessary that we must recall the un-paralleled kainkaryam rendered by the
 ubhayavedAntha scholar, the late SrI VangIpuram SrIrAmadesikAchAryar  SwAmi
 of SrI Oppiliyappan Sannidhi. It was he who brought to the modern world
 SwAmi Desikan's SrImad Rahasyatraya-sAram and other Rahasya-granthas. His
 contribution was the enormous notes in simple Tamil explaining the
 expressions of Swami Desikan, and the detailed appendix-s.
 SrIrAmadesikAchAryar imbibed his sAstric knowledge from his illustrious
 father, SrI KrishnamAchArya SwAmi, popularly known as "Navaneetam SwAmi".
  SrI SrIrAmadesikAchAryar was a Siromani in Sanskrit and a VidvAn in Tamil
 of the Madras University, "but these distinctions give but a poor 
indication
 his great natural talent, or of the depth and intensity of his wide 
learning
 in the classical and religious literature, in Sanskrit and Tamil, preserved
 to us through the centuries. ..He has written his commentary in simple,
 easy, flowing Tamil which any one can comprehend without extrinsic aid. He
 has labpoured hard to make the meaning of the text as plain as possible,
 indeed to make I speak to us in our own language." (from the Foreword by 
the
 Hon'ble Justice K.S.Krishnaswami Iyengar, to "Sri Desika Prapandam", First
 Edition - 1944)
  SrI SrIrAmadesikAchAyar, a recipient of the President's Award for
 Scholars, brought out two volumes of Chillarai Rahasyams, but ascended to
 Paramapadam before he could publish the third one to which this UpakAra
 Sangraham belongs. With the elaborate notes left by him, the third volume
 was published by Sri PoundarIkapuram srImadAndavan Asramam, Srirangam in
 1995.
  It is only but fitting to pay our respects and pranAmams to this swAmi.}
  ---
        swami desikan begins this Chillarai Rahasyam, "SrI UpakAra
 sangraham" with a Tamil pAsuram saying "we surrender at the feet of 
ThirumAl
 by the grace of Sri nammAzhwAr.  Now, the pAsuram:
  (The Tamil text is withdrawn as many members may not have the relevant
 Tamil font)
             anthamilA  pErinbam  aruntha  ERkum
      adiyOmai  aRivudanE endRum kAtthu
  munthai-vinai  niraivazhiyil  ozhugAthemmai
      munnilaiyAm dEsikar-tham munnE cErtthu
  manthiramum  manthiratthin vzhiyum kAtti
      vazhippadutthi vAn EtRi adimaikoLLa
  thanthaiyena nindRa thanith thirumAl thALil
     thalai vaitthOm satkOpan aruLinAlE.

  Meaning:-   We pay our praNAmams at the feet of SrIman nArAyanan, who has
 no parallel for the various favours He did to all of us, considering us as
 His own children, step-by-step to enable us to ascend to His abode, that 
is,
 Paramapadam. In this effort, we have been gracefully helped by Sri
 NammAzhwAr, who is known as " SatakOpan".

  Detailed explanation:-
  anthamilA  pErinbam - The greatest bliss is being with the Lord in
 SrIvaikuntam. It is immeasurable by way of quantity, quality and duration 
of
 time.
  aruntha  ERkum adiyOmai - we, the dAsa-s, are fully entitled to enjoy that
 kind of bliss of Moksham. Here, aruntha means 'drink', but its deep
 significance is 'enjoying' or 'experiencing'. ERkum - - accepting. Hence, 
it
 excludes those who are not prepared to accept the bliss. Such souls are
 many, indulging in material benefits in this world and also those who want
 to enjoy better benefits supposedly available in heaven, the world of the
 devAs. Both these are limited in terms of quantity, quality and duration, 
in
 contrast to the bliss in Paramapadam.
  adiyOmai -- The Lord can help only those who are prepared to seek the
 ultimate without falling into the trap of worldly pleasures.  Such people
 are called 'seshas', devoted to serve only the Lord, and His devotees alone
 (bhAgavatha-s) without an iota of selfishness.
  aRivudanE endRum kAtthu - This expression of SwAmi Desikan indicates the
 nature of the jIva-s. a jIvan - a soul - has two aspects : a) his 
svaroopam,
 i.e. nature and b) his quality or attribute. Both are 'gnAnam' i.e.,
 knowledge. A soul or AtmA's nature is gnAnam - consciousness or knowledge.
 He is knowledge itself. But he also has the capacity to know, i.e.,
 attributive knowledge. The first one is known by the Sanskrit term as
 "dharmik gnAnam". It simply means that the soul is gnAnam itself.
  The second - that is his quality or attributive knowledge, is called as
 "dharma bhootha gnAnam".
  Dharma means the capacity or the quality of knowing outside, besides
 knowing himself. Normally we say, "I" (nAn in Tamil), that is,
 self-awareness for which we do not require any outside assistance. This
 self-knowledge is within ourselves. In addition, we have the capacity to
 know about the outside world around ourselves. It is in technical term,
 "dharmabootha gnAnam".
  The two aspects are gifted to us by the Lord out of His mercy on a
 permanent basis, though He has the power to remove them, but does not as it
 is His sankalpam. Not only is He providing us these two, but also 
protecting
 us from losing these aspects.
  munthai-vinai  niraivazhiyil  ozhugAthemmai --- emmai - us.
  munthai nirai vazhiyil ozhugAthu --  not continuing the older path which
 has been there from time immemorial. All of us are generally following or
 treading the same path in this world as we have been.  Since when?  It
 cannot be known as it is a very long journey through countless thousands of
 repeated births in this world.  For reason known only to Him, the Lord
 extends the helping hand purely out of causeless mercy to make us
 discontinue the earlier path. Because, the path hither-to we have been
 following is like floating in a river without able to reach the shore, but
 with the risk of drowning too. The Lord's helping hand prevents it and
 diverts us to wards the shore.

  munnilaiyAm dEsikar-tham munnE cErtthu  --  The Lord brings us to the
 AchAryas who have come forward and are in readiness to help us.

  manthiramum  manthiratthin vzhiyum kAtti --  Here, "manthiram" is
 thirumanthiram which is taught by the AchAryAs to their disciples in an
 exclusive manner uttering it in our ears in secrecy. {This is done during
 "upanayanam" or during "pancha samskAram" or "samAsryanam" conducted by the
 AchAryas. Without stopping at merely uttering the manthram, they teach us
 the significance of the manthram and the means of bhakti or surrender
 (prapatthi) as well.
  vazhippadutthi  -- the Lord make the AchAryas also to guide us how to
 practice the means for our spiritual uplift.
  vAn Etri --  Here by "vAn", SwAmi Desikan means Srivaikuntam, i,e,
 Paramapadham. "Etri" means, uplifting to His world, the Paramapadam.
  adimaikoLLa - to accept the service from us.
  thanthaiyena nindra --  He stands like our Father by doing all these
 favours to us, (unlike our worldly fathers).
  thanith thirumAl thALil --  "thirumAl" - the Lord SrIman nArAyaNan with
 whom always remains Sri Lakshmi pirattiyAr.
  "thALil" - - at His feet
  thalai vaitthOm satkOpan aruLinAlE. - with the grace of Sri namAzhvAr, who
 is also known as Satakopan, we laid our head by prostrating at the feet of
 the Lord.
            SwAmi Desikan mentions the name of the AzhwAr, as he is going to
 give a commentary of the First pAsuram  of  the AzhwAr's first srIsookthi,
 "thiruvruttham".
   (to continue)
  dAsan Anbil SrInivAsan.
  ----- 


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