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Oppiliappan List Archive: Message 00207 Dec 2007

 
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As the earlier text was reportedly in an un-readable
condition, this is being sent again. AdiyEn hopes this
would be readable.
dAsan 
Anbil SrInivAsan
-------------- 

srI:
SrI  upakAra  sangraham â?? 24
--- 
adikAram â?? 1
poorva upakAra paramparai
(The Foremost Series of Favours) 
---   
SECTION â?? 4
(The Favour in the form of Chastisement)
----- 
        SwAmi Desikan so far showed us how the Lord, in His
matchless compassion for the jIvA, grants a great
favour even for a small good act done by the jIvA,
that too, unknowingly. That is the beginning of His
series of favours leading to mOkSham â?? elevating the
jIvA to His own paramapadam, SrIvaikuNtam. 
        Such a jIvA who unknowingly does a tiny good act,
cannot be considered pure one for direct liberation.
He has to be made eligible for it. Since the Lord has
found a jIvA with a little qualification to be
admitted into the course, which will ultimately take
him to the ultimate goal, i.e., enjoying the Bliss of
His company for ever. 
        Hence, in this Section, SwAmi Desikan describes the
way the Lord refines the jIvA to make him eligible for
further promotions. It is a common knowledge, how a
teacher deals with his student by removing all his
defects. This he does it through impositions to ensure
that the student acquires the correct knowledge.
Similarly, the Lord, Who is the parmAcharya, the very
first AchArya, refines the student on the spiritual
course.

        Now let us see this Section:-
Text :- 
â??avasara-anuguNa-sarvakArya-karttA-vAna Ishvaran
paNNukiRa kAdAcitka-upkAra-Arambhattile, â?? inRennaip
poruLAkkit tannai ennuL vaittAn, anRu ennaip
puRampOkap puNarttatu en ceyvAn?â??enkiRa vicArattai
vaittu, sarva-tantra-saiddhamAna
anAdi-sAmagarI-pravAha-vaicitrikk anuguNamAka  allAta 
bhoga-vyavasthAdikLiRpOla ingum  kArya-darshanattAle
oru vyavasthApakam  uNdu  enRu  potuvile buddhi paNNi
â??naduve vantu uyyak koLkinRa nAtanâ?? enkiRapadiye
ikkAla visheShattil avanudaiya upakArakatvame 
anusandheyam. IShvaran keezhum mElum paNNum 
daNda-visheShankaLellAm  shikShA-visheSha-roopankaLAna
upakArankLAm.  ivRRAl oruvanukku appOtu puritalanRikkE
 ivRRAl oruvanukku  appOtu  puritalanRikkE  teLivu
ozhintAlum puruShAntarattiRkum  avan tanakkum teLivu
varuvatu oru  kAlattilum  ivai shikShaiyAyt 
talaik-kattum.â??

        SwAmi Desikan says, the Lord does all actions
appropriate to the need of the moment:-
 â??avasara-anuguNa-sarvakArya-karttA-vAna Ishvaranâ??
 

        However, as stated earlier, such opportunities are
very rare even for the Lord. That is why He has to
remain ever watchful for such an occasion to arise.
Though He is ready to do any favour for the soul,
unfortunately, no one turns towards Him, being
immersed in material pleasures and involved in the
birth-circle consequent to the good and bad deeds done
out of selfish interest. 
        Even then, the Lord gets an opportunity. His long
wait does not go waste. He takes advantage of a very
small virtuous action on the part of some one among
the jIvA-s and pours His love on him and leads him to
the holy path. It seems to work. This particular jIvA
realizes the reality of his AtmA and the compassionate
Isvara in the archA roopA in a temple and starts
worshipping the deity. That is the beginning. This
scene is described by SwAmi Desikan realistically in
these words:-
 â??Ishvaran  paNNukiRa 
kAdAcitka-upkAra-Arambhattile, â?? inRennaip
poruLAkkit tannai ennuL vaittAn,  anRu ennaip 
puRampOkap  puNarttatu en ceyvAn?â?? enkiRa vicArattai
vaittuâ??

 â??kAdAcitka-upkAra-Arambhattileâ??  --
The Lordâ??s favour may come at any time. It is not
pre-determined. It is totally unexpected. As such help
comes at the right moment when the jIvA is in a
hopeless situation and he is let down by all his
blood-relatives, opportunistic friends, -- and not to
say about the strangers--, he turns towards, for the
first time in his existence, the Lord. In that initial
moment, tears burst out from the eyes of the jIvA. He
starts wondering if such a helping hand really exists
at all. After seeing the Lord not moving away from him
and offering to do further help, the jIvA becomes very
emotional and starts crying :-

 â?? inRennaip  poruLAkkit  tannai  ennuL vaittAn,
anRu ennaip  puRampOkap puNarttatu en ceyvAn?â??enkiRa
vicArattai vaittuâ?? 
        This is a quotation from nammAzhvArâ??s Tiruvaimozhi.
He says, â??Today He made me an entity and entered in
to me. What for? In past, He allowed me to wander
elsewhere in disgraceful activities. What for? â??
(Tiruvaimozhi, 10-8-9).

        SwAmi Desikan says that the Lordâ??s action kindled
this kind of thoughts in the mind of the jIvA.  The
jIvA starts the probe mentally in to the reasons for
this sudden turn of events (vicArattai vaittu). 

        SwAmi Desikan says:-  Yet, the jIvA is not able to
find out what he did to earn this favour from the
Lord:- 
â??sarva-tantra-siddha-mAna
anAdi-sAmagrI-pravAha-vaicitrikku anuguNamAka allAta
bhoga-vyavasthAdi-kaLiRpOla  ingum 
kArya-darshanattAle  oru vyavasthApakam  uNdu enRu 
potuvile  buddhi paNNiâ?? 

All religions and scriptures say, every being has to
eat the fruits of his earlier actions whether virtuous
or sinful. These come in a wonderfully arranged series
of pleasures and miseries, according to the virtuous
and sinful acts. The results also will be of the
appropriate intensity. This jIvA also knows about it. 
But, in this case, he is not able to fix the virtuous
act he did, to get this kind of divine favour. He
thinks that there must have been some good action by
him. He leaves it at that. 

However, what is most important is to keep in mind the
favour done by the Lord at this moment. Here, a
statement of nammAzhvAr comes as a pramAnam to SwAmi
Desikan for quoting:- 
 â??naduve  vantu  uyyak  koLkinRa  nAtanâ?? 
enkiRapadiye  ikkAla  visheShattil  avanudaiya 
upkArakatvame anusandheyamâ?? 

        It would be appropriate to look at the entire verse
which comes in Tiruvaimozhi:-

        viduvEnO? en viLakkai ennAviyai  
        naduvE vantu uyyak koLkinRa nAthanai
        toduvE ceytu iLavAcchiyar kanninuL
        vidavE ceytu vizhikkum pirAnaiyE         
(Tiruvaimozhi, 1-7-5)

        (Can I leave Him, my Lamp (which drove away the
darkness of my ignorance), my very Life-breath and my
Soul? When I was wayward, He intervened and saved me.
He is my Master. The generous Lord, who played loving
sport enthralling the young cowherd-damsels with
gestures visible only to them, can I leave Him?)

        SwAmi Desikan high-lights the way the Lord intervenes
and saves the jIvA who has gone astray. After that,
the jIvA realizes that the Lord is everything for him.
The way he conquered the soul is known only to the
soul and to others. Mentally alert persons at times
feel the invisible helping gestures of the Lord in
their testing times. This is known only to them. The
favours He does at such special occasions are worth
remembering by those persons. This is what emphasized
by SwAmi Desikan by the expression: 
 â??ikkAla visheShattil avanudaiya upkArakatvame
anusandheyamâ??


(To continue)
dAsan 
Anbil S.SrInivAsan
---- 
          
        
               
 







      
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