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srI:

SrI  UpakAra  Sangraham - II (21)
-- 
SAdhanAdhikAram 
--
Section - 8 (4)  
---  
(The Favours being done by the Lord to the mumukShu
 when he leaves the body)
---- 
    The unique favour, conferred by the Lord on the
prapanna who resorted to the total surrender at His
feet observing all the angAs of prapatti, was
described by SwAmi Desikan in the previous
sub-section. The prapnna lives as stated by SrI
PEyAzhvAr:
 ?vAzhum vakai aRinthEn .. .. .. .. .. ..  engkaL
perumAn- adi cErap peRRu.?  (MoonRAm ThiruvanthAthi -
59)
(Attaining our Lord?s feet, I have learnt the way of
survival.)
Because, The Lord Himself will show the VaikuNta:
 ?avanE kalangkAp perunakaram kAttuvAn kaNdeer.?     
(MoonRAm ThiruvanthAthi - 51)
(The Lord Himself will show and grant the Big City
where there is no trace of misery.) 
In this action of the Lord, more than the prapanna, it
is the Lord Who derives the immense happiness, says
SwAmi Desikan in this sub-section:  
 (4)  ?tatastam mriyamANam tu
kAShTha-pAShANa-sannibham? ennumpadi ivan
kidakkumaLavilum, ?aham smarAmi madbhaktam nayAmi
paramAm gatim? enRum, ?tAn enakkAi ninainthu aruL
ceyyum appan? enRum collukiRapadiyE ivanaik
kadAkshittharuLi, jugupsai paNNAthE ivan pakkal shruti
conna ratiyudaiyanAmathuvm;          
        Here also, SwAmi Desikan quotes the VarAha Carama
Sloka as he did earlier to describe the assurance
given by the Lord that he will take care of the
prapanna who lies motionless at the time of his
leaving his body. It was also explained that the
stipulation of the need for remembrance at the last
moments of the self leaving his body is carried out by
the compassionate Lord Himself. The slOka is:   
 ?tatastam mriyamANam tu kAshTha-pAshANa-shannibham /
  aham smarAmi madbhaktam nayAmi paramAm gatim //?    
(VarAha Carama SlOka)
(When my devotee lies like a log of wood or a piece of
stone in his dying moments, I think of him and lead
him to attain the highest state.)
        In addition, SwAmi Desikan quotes from a pAsuram of
SrI Thirumangai AzhvAr:  
?tAn enakkAi ninainthu aruL ceyyum appan.? -- The
Lord, my Father, Who graces me by Himself thinking for
my sake.    
Let us study the entire verse:
 ?thAi ninaintha kanREyokka ennaiyum
      thannaiyE ninaikkac ceythu thAnenak
 kAi ninaintharuL ceyyum appanai
      anRu ivvaiyakn uNdumizhnthitta
 vAyanai  makarak kuzhaik kAthanai
     mainthanai mathiL kOvalidaikazhi
 Ayanai amararkkariyERRai en
     anbanaiyanRi AthariyEnE.?                        
(Periya Thirumozhi, 7-3-2)
(I will not worship anyone else other than my Lord,
Who is shining like a brave lion and a bullock among
the nitya-sooris, Who is adorning the fish-shaped
large ear-rings and stands in the middle passage of
the temple in ThirukOvaloor, Who has the beautiful
lips through which He swallowed all the worlds and
brought them out once upon a time, and Who does all
good to me thinking for my own sake and made me to
think of Himself, like  a calf which remains ever
thinking of its mother cow.)  
        The AzhvAr says this after he described in detail
about how he attained the greatness of having the Lord
within his mind in the previous decem:
 ?oonErAkkai thannai uzhanthOmbi vaitthamaiyAl en
cinthai thannAl nAnE eithap peRREn.? (Priya
Thirumozhi, 7-2-9) 
(Oh Lord! As I maintained this body of flesh with
great difficulty, I got You now by meditation through
my mind.)
        SwAmi Desikan reveals the favour did by the Lord Who
is such as described above:
 ?ivanaik kadAkshittharuLi, jugupsai paNNAthE ivan
pakkal shruti conna ratiyudaiyanAmathuvm?  -- (The
Lord, having graced this prapanna by His sweet looks
and without any revulsion against him, derives delight
being with him as stated in the scripture.) 
?ivanaik kadAkshittharuLi?  --  The Lord showers His
grace on the jIva, the prapanna, who has surrendered
his everything at His feet when he adopted parapatti
with all its accessories and remained without anything
as his own except the Lord. Such a prapanna gets the
gracious look from the Lord. This look of the Lord
removes in a fraction of a second all the bonds that
had held the jIva bound to the material world. The
bonds included virtuous acts by which he had good
benefits; just like fetters made of gold. There were
bonds of sinful acts by which he had suffered, like a
prisoner in a jail bound by iron fetters. All these
are broken just by the gracious look of the Lord. 
        At that moment, the jiva is lying like a stone or a
log of wood, motionless. The Lord does not mind taking
in His hands the subtle body of the jIva along with
Him. He does not show any revulsion against the jIva,
states Swami Desikan: ?jugupsai paNNAthE.?  
        Here, we find a beautiful description of the Lord?s
action in SwAmi Desikan?s SrImad RahasyatrayasAra:
 ?ippadi indriya-prANa-bhootasookShma-samyukta-nAna
jeevanai nisarga-sauhArda-mudaiya hArda-nAna than
pakkalilE iLaippARRi, ippadi
sthoola-shareera-tthininRum
vidvad-avidvat-sAdhAraNa-mAna utkrAntikramathai
nadatthi.?  (NiryANAadhikArah)
(The Lord Who is by nature a friend and well-wisher,
comforts the jIva who is mingled with the senses, the
prANa (vital breath) and the subtle elements by
keeping him by His side; after giving the jIva rest
and relaxation, the Lord conducts him out of the body
through the passage, that is common to both the
realized and non-realized jIvas.) 
        While doing this favour to the prapanna, the Lord
does not have any revulsion towards the jIva,
(jugupsai paNNAthE). On the other hand, SwAmi Desikan
says: ?ivan pakkal shruti conna ratiyudaiyanAmathuvm? 
--- The Lord delights in the company of the jIva, as
stated in the shruti (scripture). 
        SwAmi Desikan has in his mind a passage in the
BrhadAraNyaka UpaniShad:
 ?tadyathA priyayA striyA sampariShvaktO na bAhyam
kimcana vEda nAntaram EvamEvAyam puruShah
prAj~nEnAtmanA sampariShvaktO na bAhyam kimcana vEda
nAntaram / tadvA asyaitad-AptakAmam-AtmakAmam-akAmam
roopam shOkAntaram //? (Br. upaniShad, 4-3-21)
(Now, as a man, tightly embraced by his beloved wife,
does not know anything that is outside, nor does he
know anything within him, similarly this jIvAtma,
being embraced by the Lord, does not know anything
that is outside or anything within himself. That is
indeed his real state in which all his desires have
been fulfilled and in which the self is the object of
enjoyment and which is free from desire and which is
devoid of sorrow.) 
        In this comparison, the Lord and the jIva are
interchanged in the place of the husband and his wife.
It is the Lord Who embraces the mukta-jIva and derives
pleasure by the act.  

(To continue)
dAsan
Anbil S.SrInivAsan
------ 
Books consulted: 
Chillarai Rahasyas - Volume - III - Published by
Poundareekapuram SrImad Andavan Ashramam, SrIrangam.
SrImad Rahasya-traya-sAram, Edited with notes by  SrI
Vangeepuram SrIrAmadEsikAchArya SwAmi.
SrImad Rahasya-traya-sAra, English Translation by M.S.
Rajagopala Ayyangar                                
(Formerly of the Madras Educational Service)
Principal Upanishads (Volume - III) by Dr. N.S.Anantha
Rangacharya, Bangalore.
BrhadAraNyakOpaniShat with RangarAmAnuja?s Commentary:

Translator: Prof. A. SrInivAsa RAghavan-             
Published by Academy of Sanskrit Research, Melkote.      
 ---------  
 
                                                   
   



      
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