SwAmy DEsikan’s SaraNAgathi Deepikai

Annotated Commentary In English By Oppiliappan KOil Sri VaradAchAri SaThakOpan sadagopan.org

Sri VaradAchAri SaThakOpan Sri VaradAchAri SaThakOpan Sri VaradAchAri SaThakOpan Annotated CommentaryInEnglishBy Annotated CommentaryInEnglishBy Annotated CommentaryInEnglishBy S S S ARA ARA ARA S S S W W W

SRI DEEPAPRAKASAR SRI DEEPAPRAKASAR SRI DEEPAPRAKASAR NA NA NA A A A Oppiliappan KOil Oppiliappan KOil Oppiliappan KOil (ThiruththaNkaa) MY MY MY GATHI GATHI GATHI DE DE DE

SIKAN SIKAN SIKAN D D D EEPIKAI EEPIKAI EEPIKAI

’ ’ ’

S S S

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NigamAntha mahA dEsikar at Thuppul KavitArkika Simham

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kind. (darkness) ofevery banish nescience PrakAsam helpsusto dIpam and its times untilnow.That all toseefromthose even morebrightlyfor Svayam JyOthishone His PirAtti,PerumAL’s of specialaffectionby a resultofthisdisplay embraced HerLord.As the templeand Lakshmi sarasnear rose outofthe that MahA Lakshmi Sthala purAnamstates The ThiruththaNkA NaarAyaNan) and elaboratedonthedoctrinesdivyaMithunam his lifeelucidatingtheimportanceofSaraNAgathi(PrapatthiyOgam) Prapatthi atthedivinefeetofdivyadampathis;SwAmyDEsikanspent central doctrineofSriVaishNavaSampradhAyam(viz)performance magnificent andpreciousSrISookthiofourAchAryanisaboutthe divyagrantham.Indeedthis name ofSaraNAgathiDeepikaiforthis T

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SrI Sookthi has 59 slOkams and SwAmy DEsikan chose the SrI Sookthihas59slOkamsandSwAmyDEsikanchosethe

andtheirunitedroleinacceptingthejeevan’ SARANAGATHI DEEPIKA SARANAGATHI DEEPIKA SARANAGATHI DEEPIKA

ïImteingmaNt mhadeizkay nm> mhadeizkay ïImteingmaNt zr[agit dIipka dIipka zr[agit zr[agit dIipka dIipka zr[agit zr[agit dIipka dIipka zr[agit ïImteramanujay nm> ïImteramanujay Introduction Introduction Introduction . ïI> . . ïI> 1 Thooppul Temple Gopuram Gopuram Temple Thooppul

(SrI Lakshmi s Prapatthi.

sadagopan.org sadagopan.org Bhagavath- BhAgavathakaimkaryamthisway: Rg vEdamcelebratesthose, who givepioussamarpaNamsto launched soon. tobe Thiswebsiteisexpected toyouall. that wouldbeofinterest lives) and are examples toothersinperformingdhArmic duties. May lives) andareexamples attain immortality andprolongtheirworldlylives (post-prapanna the heavenasdIpams tolighttheirwayonearth.These blessedsouls kaimkaryam. Forthedonorsofthese gifts,theTwelveSunsshinein donations throughtheirparticipations inBhagavath-BhAgavatha There arematchlessandwonderfulrewards forthose,whogivepious Meaning: Sridhar LakshminarasimhanofBangalore( onThuppul/ThirutthaNkaabeingcreatedbySri a beautifulwebsite DEsikan andHebecamethusgarbhaSrImAn.SwAmywenton light ofDhIpaPrakAsanilluminatedthemindinfantSwAmy samEtha SrIViLakkoLiPerumAL(ThuppulagrahAram)andthesacred thesannidhistreetofSrIMaragathaValli SwAmy DEsikanwasbornin SwAmi DEsikan Avathara Sthalam

dakshiNAvanta: pratirantaaayuhu: dakshiNAvantO amrutambhajantE dakshiNAvatAm idimAnicitrA dakshiNAvatAm divisooryAsa: -- RgvEdam:I.125.6 2 www.desikantemples.net adiyEn recommends glorious aspects. darshanam inallits RaamAnuja Bhagavath celebrating are indeed SwAmy DEsikan,we DhIpa PrakAsanand kaimkaryam forSrI nithyArAdhana participate in Thus, when we SampradhAyam. AchArya RaamAnuja which isnothingbut SampradhAyam, MadappaLLI AcchAn to strengthenthe )

V.N.Sriraama DEsikAcchArSwAmyofblessedmemory: highlighted bySwAmyDEsikanaccordingtoVaikuNThaVaasiSri In thissthOthragranthamofsharaNAgathydIpikai,18pointsare to AchAryakaimkaryams. PaarAyaNam attheUhanthuaruLinaNilangaLandmostimportantly nithyArAdhanam, performanceofadhyayaNOthsavams,vEda we becomeblessedthroughour“giving”tonoblecauseslike (MadappaLLi AacchAn) SampradhAyam. ofMahAnasa sthOthramas theessence AvathAram ofthis The sevenblemishestoavoidduring our stayonearth The statusoftheMukthaJeevaninSrI VaikuNTham ArchirAdhi Maargamandtravelofthe jeevan of thejeevanfrombody The exit The significanceofBhaagavathakaimkaryam The twocategoriesofBhagavathAarAdhanam The Post-PrapatthiconductofaPrapannan The fivelimbsofPrapatthi The gloriesofPrapatthiyOgam The routeofBhakthiyOgam His wonderfulSousheelyaguNam His avathArarahasyam His undisputedstatusasourSarvaVidhaBandhu His primacyinAchAryaparamparai guNams The importanceoftheLord’sSix The SupremacyoftheLordoverallgods(Paratatthvam) The incarnationofPiratti 3

sadagopan.org sadagopan.org thus thesvaroopa-niroopaNavaibhavamforDIpaPrakAshan. ThirunAmam ofSrIDIpaPrakAshan.MaragathaVallithAyAris “Sun” atThirutthaNkAdivyadEsamandhelpsHimacquirethe That mostmercifulMaragathaVallithAyaarshinesasPrabhAforthe Her implicitrelationshiptoherLordintermsofHisJyOthi: Lakshmi. HetransformsthusintoDhIpaPrakAsan.SheHerselfstates by theLordthroughelevationcausedunionwithMahA the matchlesstejas(JyOthi)ofMahALakshmi.Thisisacquired “ApramEyam hitatttEja:” vEdaantaacaarya varyomEsannidhattaaMsadaahrudi|| “AnanyA RaaghavENAhamBhAskarENaPrabhAYatA” srImaan ve~nkaTanaathaaryahkavitaarkikakEsarI| vedaNtacayRvyaeR me siÚxÄa< sda ùid . ïIman! ve»qnawayR> kivtaik›kkesrI , kivtaik›kkesrI ve»qnawayR> ïIman!

is theSrImathRaamAyaNaPramANamfor 4

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5

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DEsikar in ThEr—Thooppul 6

(Lord) is DIpaprakAshan. SwAmy DEsikan says that the Sriya: Pathi (Lord) isDIpaprakAshan. SwAmyDEsikansaysthatthe Sriya:Pathi stutipadam). ofMahALakshmi sthuthi aboutthe consort SwaAy DEsikanstarts thesthOthramwithastatement thatitisa First Line: Additional the sacredsampradhAyam! faith inPrapatthiasthemeansformOksham, recognizeandcelebrate Maythegreatones,whohaveunshakable however isnotdiminished. ofthiseulogy imperfectspeech,theglory passages associatedwithmy has takentheformofthissthuthi.Evenifsthuthiismadeup PerumAL. ItisfairtosaythattheMadapaLLiAacchAnSampradhAyam aboutViLakkoLi inthissthOthram SampradhAyam hasbeenincluded His kitchen(MadapaLLi).TheessenceofthatMadappaLLiAacchAn AchArya RaamAnujAHimself,whileservingasthekainkaryapararat (PraNathArthiharar), wholearntsakalaSaasthraarthamsfrom myconnectiontotheMadappaLLiAacchAn fragrance arisesfrom ofPrapatthiVidyA;that sacred fragranceofthesamprahdAyam M Meaning: y speech with blemishes is admixed withtheblemishless and speechwithblemishesisadmixed mAnyamYatIshvaraMahAnasasampradAyam||

Comments: PadhmAisSrI Maragathavalli thAyArandHerPathi pashyantviha prapadanapravaNAmahAnta:| PadhmaapathE: stuti-padEnavipacyamAnam madvAkya samvalitamapiajahatsvabhAvam PadmApatE: stutipadEnavipacyamAnam pZyiNTvh àpdn àv[a mhaNt>, àpdnàv[amhaNt>, pZyiNTvh maNy< ytIñr mhans s<àdaym!. s<àdaym!. mhans ytIñr maNy< pÒapte> Stuit pden ivpCyman< ivpCyman< pden Stuit pÒapte> mÖaKy s

SlOkam 1 7

(PadmA PatE: (PadmA PatE:

sadagopan.org sadagopan.org stutipadEna vipacyamAnam MahAnasasampradAyam). embodiment of MadappaLLI SampradhAyam that thissthOthram abouttheLordofSrIDEvi(PadhmA) isthe He says: SwAmy DEsikanrevealsanotherimportant aspectofthissthOthram. reference toLakshmifirstandHerLord next. ancient traditionofAchAryAs ashestarts thissthOthramwith sthOthra granthams.SwAmyDEsikan seemstobefollowingthis sharaNAgathi gadhyam,KurEsar’sas wellasinPrAsaraBhattar’s SampradhAya kramam. To payobesciencetoSrIDEvidirectly orindirectlyisSadAchArya couple) isrecognizedandsalutedasthejointheadofthisuniverse. Padhmaa PathiunitedwithHisconsortasdivyaMithunam(divine paramparai: salutes thedivyadampathisasbeingatverytopofAchArya SwAmy DEsikanalsooftheMadappaLLiAacchAnsampradhAyam The fivereasonsforsuchAarAdhanamarecoveredhere. SwAmy inthespecialissueofSrIHayagrIvaPriyA(October2001). Tatthvam hasbeenprovidedbySrimathU.Ve.V.S.KaruNAkarAcchAr Elaborate commentaryonthisimportantslOkamLakshmI SrI DEvi: underscore theimportanceofPrapannAsperformingAarAdhanamfor Sri NadAthUrAmmALinHismagnumopus, The importanceofSrIDEviinoursampradhAyamispointedoutby power ofthisnithyayOgamPadhmAandHerPathi: seen fromtheSrIVishNuSahsranAmams(612-621)thatcelebrate shabdam (PadhmAhere)precedingtheLordorqualifyingis is behindalltheanugrahamsofPrapatthi.ThesignificanceSrI The nithyaSamyOgamofPeriyaPirAtti(MahALakshmi)withherLord chooses toaddresstheLordasPadhmA-Pathihere relationship toSrIDEvisignifiedbythismanthrarathnam,SwAmy this sthuthi.Toremindusofthedvayamanthramanditsrich focalpointof ThirutthaNkAisthe blessing uswithHisarchAformat shrIdhara: shrIkara:shrEya:shrImAnlOkatrayAshraya: gurubhyascca tatnamOvAkamadhImahE shrIda: shrIsha:shrInivAsa:shrInidhi:shrIvibhAvana: vruNImahE tathrAdhyouDAMPATIJAGATAAMPATI “PadmA PatE:stutipadEnaVipacyamAnam” gurUNAm vishramasthAnamIshAnAJagatOsyaca MahiShI dEvadEvasyadivyAnityAnapAyini WeseethisinAchAryaRaamAnujA’s 8 Prapanna PaarijAtham . (PadhmA PatE: . Hepointsout

That to

with thethought: These greatsoulsstayinacomfortable andcontentedstateofmind they areKruthaKruthyaMahAnthA: Aathma RakshAsamarpaNamandPhala samarpaNam.Asaresult, lapses. Theyhavethusachievedthe goalsofsvaroopasamarpaNam, have practicedPrapatthiwithallthosefiveangamswithoutany fiveangamsofPrapatthiand onthe Such MahAthmAsareexperts Following SwAmyALavanthAr,theyhavedeclared: about PrapatthiyOgyathais(aakinchanya, anyagathithvams). experts UpAya vibhAdhigAramofSrImathRahasyaThrayaSaaram upadEsam ofGithAchAryan onthe onesrevelinreflection MahAnasa SampradhAyam!”.Thegreat May youalllookatthissthuthi asthatwhicharoseoutofthesacred Ones whofullycomprehendandpracticesharaNAgathishaasthram! byshaasthrAs.Heinvitesthem:“Ohrevered prapannA: asinstructed already performedPrapatthiandarelivingtheirlivesaspost- are authoritiesinunderstandingPrapatthishaasthramandhave ofHis sthOthram?Theseare examination Who arethesegreatOnes this sthOthramassuch. him viathesampradhAyam.Hesays:Letthesegreatsoulslookinto distillation oftheessenceSaraNAgathitatthvamthathascometo come andenjoythisSthOthramaboutSrIDhIpaprakAsanasthe Here SwAmyDEsikanhumblyinvitesallscholarsandpiousonesto Second Line:InvitationtoMahaans shaasthram. sampradhAyam (ancienttradition)isallaboutsharaNAgathi essence ofthe venerable (maanyam)MahAnasaSampradhAyam SwAmy DEsikan’s invitationistolookathisSthOthram asthe traya Saaram.They arethenithyaSoorisresiding on thisearth. ViNNavar” inthe SvabhishtAbhijn~AdhikAram ofSrImath Rahasya to bedescribedlaterbySwAmy DEsikan as“mEdhinimEviya side ofterribleand vastsamsAricocean) performed PrapatthiatthefeetofPadhmA Pathitogettheother "Pashyantu ihaprapadanapravaNAMahAnta:" tvat-paadamoolam sharaNamprapadhyE|| na bhaktimAnstavacaraNAravindhE| na dharmaniShTOsminacAtmavEdI akincanO ananyagati:sharaNya! “Paaram gantumBhara-NyAsamkrutam” --stOtra ratnam:shlOkam22 “sharaNya saaratigirAmantEramantE”-- (MahAnta:) 9 . Thesegreatsoulsaregoing “Prapadana PravaNA:” , whomheinvitesfor .

Theyare (We have

They

sadagopan.org sadagopan.org PrakAshan intheveryfirstslOkam. attention ofgreatonestolookatthisaspectinHissthuthiSriDIpa is housedinSrIsharaNAgathidIpikai.SwAmyDEsikaninvitesthe the MadappaLLiSampradhAyam.TheessenceofthatsampradhAyam treasured theupadEsamsofAchAryaRaamAnujAonsharaNAgathiis AchAryan ofSwAmyDEsikan.ThislinesuccessionAchAryAsthat PraNathArTiharar (MadappaLLiAacchAn)isAathrEyaAppuLLAr,the gOthram. ThethirdsishyarintheAchArya ParamaparaiofAathrEya toAthrEya maadhukaram (bikshaiforaSanyAsi).Hebelonged ThirukkOshtiUr Nambi,theAchAryanofUdayavartoperform intimate sishyarofAchAryaRaamAnujA. PraNathArTiharar,whowasthe Mahaanasar istheSanskritnamefor MahAnasa the loftylevelbefittingthemeofsthuthianditsorigin. quell alltheblemishesandsublimatesthuthionPadhmAPathito sacredMahAnasasampradhAyamwillquenchand linked tothemost According toSwAmyDEsikan,thepowerofcontentthissthuthi withhisvaakblemishes. glorious inspiteoftheadmixture (Udayavar) hasundisputed gloryandthissthuthi basedonitwillstay sampradhAyam withitsvitallinkstotheMadappaLLiofYathirAjar Here SwAmyDEsikansaysthatthemostreveredMahAnasa Third andFourthLines: (MadappaLLi tradition). sampradhAyam mAnyam YatIshvaraMahAnasasampradAyam mad-vAkya samvalitamapiajahat-svabhAvam

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kaimkaryams forHim always.Hismercyforthesuffering chEthanams river. Here,both SrI DeviandBhUDEviperform their beloved residing atthetemple inThirutthaNkAnearthebanks ofVEgavathi V Meaning:

iLakkoLi

nityam shriyAvasudhayAcaniShEvyamANam nirvyAja nirbharadayA-bharitamvibhAti| VEdanta vEdhyamihaVEgavatIsameepE dIpaprakAsha itidaivatamadvitIyam|| PerumAL withincomparableandsupreme tejasis inTym! iïya vsuxya c in;eVyma[m! inVyaRj inÉRr dya-Éirtm! ivÉait, ivÉait, dya-Éirtm! inÉRr inVyaRj dIpàkaz #it dEvtm! AiÖtIym!. dIpàkaz #itdEvtm! vedaNt veXyimh vegvtI smIpe smIpe veXyimh vegvtI vedaNt Thooppul Divya Dampathis Dampathis Divya Thooppul SlOkam 2 11

sadagopan.org sadagopan.org sadA” Lord duringtheexile intheforest.SheremindsHim: forest andinsistsonperformingsushrushai(Kaimkaryams) forHer our benefit,whileShepressesHerLord totake HerwithHimtothe SitA pirAttidescribesthePathni DharmaminAyOdhyAKaaNDamfor (Pathnis) haveequalrightsasdampathis: ownshaasthrAs.They todobyHis the yaj~namsthatHeisordained yaj~nams. Withouttheirparticipation,theLordisunabletoperform samyOgE" to PaaNinIsoothram,Pathniisdefinedas: conductanceofthesekarmAs.According as HisdharmaPathnisinthe niShEvyamANam) as kinkarisservingTheirLordalways VasudhA) arebeingvisualizedherebySwAmyDEsikanintheirroles DEvi aretheConsortsofLord.They(SrIandVasundharA/ This well-knownvEdicpassage,statesthatBothLakshmiandBhU lakshmIscca Patnyou” utthara naarAyaNaanuvAkamremindsusinthiscontext: First Line: Additional matchless daivam(OppilAAppan). ThirutthaNkA,LordDIpaPrakAshanshinesasa mysteries. Hereat moreaboutHisananthaKalyANaguNamsand valiant effortstolearn nirvyAjam (jeevans) isspontaneous, boundlessandnatural Moon. Theyaretwo complimentaryaspectsofthejyOthi svaroopan, Sun andthecool beams ofChandrikaithatispartand parcelofthe dEvis arelikethe radiant luster,whichcannotbeseparated fromthe divEsan issoorya naarAyaNan andHimadIdhithiisChandran. Both pramANa: (chandrikai) ofChandranassaluted by AhirbhudhnyaSamhithai are likethelusterofSun(dIpa PrakAshan)andlikethenilavu While theydothesekaimkaryamsfor TheirLord,ubhaya–naacchiyArs receive thosekaimkaryamsindividually. (Kaimkaryams) ofHis16,000dEvis and takesonseparateformsto dvArakA nAthan,LordKriShNAreceivesthePaNividaikaL

(For aPathni, thehusband aloneisthe refuge atalltimes) . Pathnis are the one, who take part in their Lord’s . Pathnisaretheone,whotakepartintheirLord’s ). vEdanthams(Upanishads)speakaboutHimintheir “PrabhEva divasEshyaJyOtsnEvaHimadIdhitE:” Comments: nityam shriyAvasudhayAcaniShEvyamANam . Bhagavaan does nithya karmAs and they assist Him andtheyassistHim karmAs . Bhagavaandoesnithya .

12 (nityam shriyAvasudhayAca “dampatyO: sahAdhikAra:” "Patyunou Yaj~na "Patyunou Yaj~na (svAbhAvikam /

“PatirEkO gati: “PatirEkO gati: “HrIscca tE “HrIscca tE

. As

interdependent. creeper dependentonthedharmi.Therelationshipistightand staff) In spiteofit,oneisthedharmiorAasrayam One possessingthelusteraresame relationship totheLordSrImannaarAyaNanas:Thelusterand Their HH SrimathPrakruthamAzhagiyaSingarhasexplained SrI DhIpaPrakAsan,andarealwayswithHimasubhayanaacchiyArs. form ofthefifthdEvi) dEvi/BhUmi PirAttianddayAdEvi relationship betweentheubhayanaacchiyArs Kaanta guNam” addressed as gruhasthan resultingfromthelimitless compassionofHisdEviand saluted asa and salutedwith108slOkamsinhis dayASathakam.Dayahasbeen elevated bySwAmyDEsikantothelevel ofaseparatedEvi,DayADEvi of Mercy) SrI DhIpaPrakAsanisdayAmbOdhi ChEthanams. svaroopan withunconditional,spontaneouscompassionforthe Lord ofThiruttaNkA,SriDIpaPrakAshanshinesasparipoorNadayA Enjoying allthenithyakaimkaryamsofHisubhayanaacchiyArs,The Second Line: Lord. sworn duties.Many indeedareTheirdevotedkaimkaryamsto the forgiveness oftheirtrespassingchildren.TheyremindHimHis soundharyam. TheyplaytheirroleasdayAMoorthysandpleadforthe They decorateHimwithsarvaaabharaNamsandenjoyHisdivya bring Him,HispAdhukais,whenHegoesoutforvijayayAthrais. They prepareandserveHimdelectableannam theydo?TheyassistHiminyaj~nams. What arethekaimkaryams kaimakrya prApthianugrahamfromTheirLord. bhUthai, BhUmiPirattiareinseparablefromHimand havenithya Both SrIDEvi,whoisspecificallyreferredtohereandheramsa

. TheotheristhedharmamorvisEshaNam,whichlike . HeisSrInivAsanandBhUVallabhan. HisdayAhasbeen “gruhamEdhi guNam” shrIdhara KaruNE! nivyAja nirbharadayA-bharitamvibhAti with the prefix ofKamalA.ThisnAmamreferstothe with theprefix “ViShNO: shrIranapAyini” . In this context, SwAmy. Inthiscontext, DEsikansays: DayA hasbeensalutedas 13

(KaruNai Kadal,themightyocean (dayA guNamoftheLordin or theauspiciousattributeofa “oLip-PoruL ortEjOdravyam”

(OonRu kOlorsupporting says VishNu PurANam. PurANam. says VishNu - (aRu suvai uNdi). SrI DEvi and dAriNi SrI DEvianddAriNi

“KamalA They .

sadagopan.org sadagopan.org described bySwAmyDEsikaninthe8 comprehension ofthelimitlessguNamsLord.Theireffortis not wanttogiveupinspiteoftheoddsagainstfull Him andsalutethis (Upanishads) feet describing thegloriesofthose “ the Lord’stiruvadiduringtheireulogies.Hissacredfeetare Him. Theydonotfullycomprehend.ThevEdanthamsstaycloseto even alittleaboutHislimitlessananthakalyANaguNamsbysaluting The vEdanthams Third andFourthLines: the ubhayanaacchiyArs. svAbhAvika, sampoorNadayAguNamisanobjectofadorationevenby deficiencies andaparAdhams.ThusDIpaPrakAshanaarayaNan’s SrInivAsan (DIpaPrakAshan)tooverlookhis(SwAmyDEsikan’s) SrI DEviandBhUforsucccedinginHereffortstopersuadeLord SwAmy pointsoutthatDayADEvireceivesthecommendationofboth ThiruttaNkA sErntha PirAn.Heisthe avathAraSthala PerumALfor TannoppArilla Appan outequalinglory: That tEjOmaya divya vigrahanisonewith PurAnam Param Sudarappanor to thebanksofsacredriver,VEgavathi atKaanchi.Heisthe isclose have suchastruggle.ThatJyOthiSvaroopan, DIpaPrakAshan Lord andHisattributesarevisEshyam. NowondertheUpanishads The limitedUpanishadVaakyamsare visEshaNam;theindescribable (Glories): thelimitlessnatureofHisVibhUti sharaNya saarathyhasindicated abhilAsha Padam” “vibhUtir-Atmana: shubhA:--naastyantO vistarasyamE” guNa lavarahitammaamGOPTUKAAMAADAYETVAM

(the integratedassemblyofallTejasin oneabodeHimself). bahumatim anapAyAmvindasiSHRI-DHARANYO: avidita nijayOgakShEmamaatma-anabhij~nam continuetheirsearchtofindthe wordstocomprehend paravati caturaistEvibhramai:shrInivAsE vEdAnta-vEdhyam ihavEgavatIsameepE nigamAntai: adhunApimrugyamANam dIpa PrakAshaitidaivatamadvitIyam YuvAnam …..nityamnishAmayAmi (Upanishads) (object ofdesire) --dayA shatakam,shlOkam32 (daivatam advitIyam). “nirvyAja-nirbhara dayA-bharitaMoorti” “tejasAm RaasimUrjitam” --Gitai X.19. make avaliantefforttocomprehend 14 andtheycannotsucceedinfully th (abhilApa-krama dhuram) slOkamofSrIGOpalaVimsati:

He (SrIDIpaPrakAshan) is

according toVishNu

and do . They . They and performssharaNAgathitoHiminHisSrIDIpikai. DEsikan recognizesthisthroughhissalutation He isthe matchlessParaDEvathai SwAmy DEsikan.HisaarAdhanamisthereforeveryspecial.

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SamAdhika daridran “daivatam advitIyam” ) . SwAmy

sadagopan.org sadagopan.org The Meaning OfdIpam(T The Meaning The Meaning OfdIpam(T The Meaning abhilashyati). Prapatthi Vaakyam (bhavantam), jantu:) pleased withsuchsthuthis abhilashyati), chEthanan idam tama:yuvAbhyAmpratinivartyam). ajnA~nam (nescience)canonlyberemovedbybothofyou (dIpa: tvamEva manthrams inthe contextofSrImannaarAyaNanas eternal DIpam many invEdaManthrams. Letusenjoyafewofthese RgvEda JyOthi/Svayam JyOthi. ThereferencestoHisJyOthi Svaroopam are astheParam Here, SwAmyDEsikanrecognizesSri DIpaPrakAshan Additional luster forthedIpam Your divineconsort,whonever leaves yourside,isthe prakAsham/ for theentireWorld O Meaning: The Meaning OfdIpam(T The Meaning h ViLakkoLiPerumALE!YouaretheOnlyOne,whoisdIpam wishestoengageinsthuthi deergham tama:pratinivartyamidamyuvAbhyAm|

stOtum bhavantamabhilashyatijanturESha:|| stavyam stavapriyamata:sharaNOktivashyam Comments: whoiseasilyinfluencedbyone’s utteranceofthe (yESha jantu:) whoisworthyofsalutations dIpas-tvamEva JagatAmdayitArucis-tE ) presiding over ThirutthaNkA and blessing SwAmy ) presidingoverThirutthaNkA andblessing dI"¡ tm> àitinvTyRimd< yuva_yam!, Staetu< ÉvNtmiÉl:yit jNture;>. (JagatAm dIpa:tvamEva) (tE dayitAruci:) StVy< Stviàymt> zr[aei´ vZy< vZy< Stviàymt> zr[aei´ StVy< dIpSTvmve jgta< diyta éicSte (sharaNOkthi vashyambhavantam stOtum

wishestoeulogizeYou he LordAndHisRuchi he LordAndHisRuchi he LordAndHisRuchi (stava Priyam) SlOkam 3 16 .

(stOtum abhilashyati) The long lasting darkness of The longlastingdarknessof . ThischEthanan Therefore . YouarethedIpamand

(stavyam) - - - PirAtti): PirAtti): PirAtti): andwhois (ata:), (dIrgham ofYou (stOtum (yESha (yESha this this

(PuruSha sooktha Yaj~nam). This JyOthiandits prakAsamisthedIpam(light)ofCosmic Sacrifice Meaning: as theJyOthibehindCosmicYaj~nam: In anotherRgvEdamanthram, affluence onthisbenevolentman response toYourdevotee’ssthuthisbestowever-increasing May Youasthegrantorofprosperity amangaLams! AarAdhanam) us qualifiedforYourdailyworship that JyOthipenetratethroughourbodyandmindtopurify usand get May ThouasJyOthirmayanblessuswithYourDIpaPrakAsamandlet Meaning: blessings ofthatdivine,guidingJyOthi: RgvEdamanthram,“yEshaJanthu:”praysforthe In thenext Sthava Priyan! roleas devoutdevoteesinyour pleased withthesthuthisofyour eulogies of everykind!OhSupremeLord!MayThou acceptourhighest divine powerofthatJyOthiremoveusfarawayfrominauspiciousness banishes thedarknessofnescienceandviparIthaJn~Anam.Maythat The lightoflights(thediscriminatingintellectliterally),theLord Meaning: DEsikan ofHisagrahAramatThuppul:

imA gira:sOmapA:somavriddhajuShasvEndrapurutamasyakArO: jyOtir vriNItatamasOvijAnanaarEsyAmaduritAdabhIkE (sthuthis)

. Maywebesafelytuckedawayfromoverwhelming JyOtir-YaJ~nasya pavatEmadhupriyam ShyAdhaarE syAmaduritasyabhUrE: dadhAti ratnamsvadhayOrapIcyam madhintamO matsaraindriyOrasa: pitA dEvAnAmJanitAvibhUvasu: woven andnourishedwithBhakthi!MayThoube bhUri ciddhitujatOmartyasya --Rg vEdaManthram:IX.86.10 supArasO vasavObarhaNAvat JyOtir-yaj~nAya rhOdasIanu --Rg vEdam:III.39.7 --Rg vEdam:III.39.8

It distills(givesforth) sweetdelightful

this JyOthi is recognized and saluted recognizedandsaluted this JyOthiis (jantu)! 17 ( sakala soubhAgyadAyakan

(Kaimkaryam andNithya

)

in

sadagopan.org sadagopan.org slOkam): enlightenment fortheSadhakAs: the DIpaPrakAsanisrecognizedasbright,radiantJyOthirichin kShatram aasAtE). andSathyam srEshta JanamsonthepathofRitham (nithyArAdhanam byBhudha:). SwAmy DEsikaninvokes here,theVishNuSahasra naamams (73 are: The otherkeywordsthatSwAmy DEsikanchoseinthisthirdslOkam consecrated. manthrams repeatedlysalutethisDIpa PrakAsanandgetthemselves SrI DIpaprakAsatatthvamisdeep andilluminatingindeed!vEda rasam orSthuthis). participate inthisYaj~namandpartake thissplendidoffering JyOthirmaya Purushancharacterized byHisluster munificent andmarveloustreasures.Iinvokebeseechthis rolling lightlyandthisJyOthirmayanridingthatchariotbringsus comfortable chariotyokedwiththreewheels.ThatraTamcomestous inenlightenment JyOthirmayan isrich I, thisJanthu,invokestheOne,whoisbrightandradiant.This Meaning: day recognized astheUpholderofrighteous.Heisworshippeddayby JyOthirmayan Here, theSooryaMaNDalaMadhyasthanisrecognizedas them withHisJyOthi: residing inthemiddleoftwelveAadhithyans In the hidden treasuresofheavenandearth. thatistheaadhAramfor nourishingelixir the mostexhilarating, anantha kalyANaguNamsandbountiesofeverykind.ThisJyOthiis generator ofAllandisendowedwithimmeasurableIsvaryam juices. Itisthegenerator (parent)ofnature’sbounties.Itisthe “stavyan, stavapriyanandsharaNOkti Vasyan”. ( divE Rg vEda manthram I.136.3, vEdamanthram Rg

JyOtiShmantam kEtumantamtricakram (One withunparalleledluminosity,celestially “jyOtiShmatIm aditim--yaatayajjanaH” sukham rathamsuShadambhUrivAram ) tamm vaamhuvEatiriktampibadhyai bythose,whowakeupearlyinthemorning citrAmaghA yasyayOgEadhijag~nyE Inabeautifulmanthramladenwithdeepmeanings,

--Rg vEdam:VIII.58.3 He is saluted as the animator of asthe animator of He issaluted 18

the prayer is totheDIpaPrakAsan the prayeris (kEtumantam)

and and possesses a andpossesses ( prakAsham empowering (JyOtiShmat (JyOtiShmat ) . Heis (Soma ) to rd

the centralmessageofSrISaraNagathiDheepikai Dsikan tocomposethisSthOthram.ThatdoctrineofSaraNAgathyis That theLordofThirutthaNKAis significance oftheseNaamamsinHisBhAshyam. SwAmy ParAsaraBhattarhascommented extensivelyon the

stavya: stavapriya:stOtramstuta:stOtAraNapriya: PoorNa: PoorayitAPuNya:PuNyakeertir-anAmaya: Courtesy: Divya DEsam Online Deepa Prakasar ‚ ƒ 19 “SaraNa UkthiVasyan”

‚

ledSwAmy

sadagopan.org sadagopan.org The auspicious effectofthe The auspicious Maragatha brought outthenectar singlehandedlyanddistributed ittothe churning forthe nectar of theproject ocean fornectar.As Kaliyansalutes,theLordexecuted Milky Ocean,HeravathAra Sthalam,whentheLordchurned the milky SrI DEviissalutedhereas Additional DhIpam andYourPirAttiistheluster ofthatDhIpam. gave YouthenameofDhIpaPrakAsan. Fromthenon,youshineasthe powerful DhIpam.ThebhakthAs,who witnessedYourspecialradiance, DhaNDakAraNyam before,YourThirumEni becameradiantlikea gem. WhenYourDeviembracedYou withgreataffectionasat embrace. OhLord!YourbeautifulThirumEniislikeasparklingblue Raakshasaas singlehanded.SherewardedHerLordwithatight PirAtti embracedHervictoriousLordafterHedestroyedthe14,000 been withYoueversince.Itwaslikethetime,whenSheasSithA of Lotusflower,rushedtoYour side andembracedYoutightlyhas Immediately afterincarnationthere,SheroseoutofHernormalabode are. Hence,sheincarnatedinalotuspondnearVEgavathiRiver. Ocean, wishedtoplayonthebanksofriverVEgavathi,whereyou O Meaning: Maragatha effectofthe The auspicious The auspicious effectofthe The auspicious Maragatha h ViLakkoLiPerumALE!SrIDEvi,whoaroseoutoftheMilky

Comments: - - - Valli thAyAr: Valli thAyAr: Valli thAyAr: aahu: tadAprabhrutidIpasamaavabhAsam vEgA sarid-viharaNAKalashAbdhiKanyA| aajanatO marakata-pratimamvapustE|| padmAkarAdupagatA pariShasvajEtvAm vegasiriÖhr[a klzaiBx kNya, Aajantae mrkt àitm< vpuSte . AahuStda àÉ&it dIp smavÉasm! smavÉasm! dIp àÉ&it AahuStda pÒakraÊpgta pir;Svje Tva<

(aNNal seythualai kadalkadainthu).

Kalasha-aBdhi-KanyA, SlOkam 4 20 embrace ofHerLordbySrI embrace ofHerLordbySrI embrace ofHerLordbySrI

the daughterof

He are thecause of thisuniverse anugraham onall, whoapproachthemandsurrender to them.They caused byany other. TheDivyaMiTunamare for showering Since PerumALandPirAttiareyEka Tatthvam, theirvaibhavamisnot Meaning: salutes SriMaragathaValliThAyAras that followed,shechosetheLordasHerhusband. SwAmyDEsikan Lakshmi. ShearoseoutofthemilkyoceanandinSvayamvaram the specialnectarthataroseoutofHischurningefforts(i.e.)MahA Lord hadasupremeenjoymentof waiting dEvAs.WhilethedEvAswereenjoyingplainnectar,Our Vaibhavam andHerroleplayastheDivya MiTunam(Divinecouple): SrI ParAsaraBhattar’sslOkam hails HerSvaroopaNirUpaka Lord. dvandvam” She embracedHim,theybecame She causesauspiciousnesstoHerLord As ParAsaraBhattarpointedoutinHisLakshmIKalyANanaatakam, be withoutHimevenforafractionofsecond dharma-dharmiNyai nama:”. ThaayAr issalutedbyHerSahasaraNaamamas DhIpam fromthenon MaNi Vilakku(dhIpam).ShebecametheoLi(luster/radiance)ofthat Maragatha ValliorOnewhoisthedivineconsortofthat divya aalinganamcalledtheLordDhIpaPrakAsanandThaayArasSri radiant dhIpam.Fromthenon,everyonewhowereblessedtoseethis DEvi embracedHimtightly,Hebeamedwithjoyandshonelikea Blue gem nature likeaMaragathaMaNi His sideandtightlyembracedHim Her LordthereatThirutthaNkAonthebanksofriver,rushedto the riverVEgavathi upagatA). rushed towardsHerLordwithgreataffection onthebanksofsameriverinalotuspondand Him byincarnating residenceasArchai,Shedecidedtojoin Thoopul divyadEsam)forHis When herLordchosethebanksofVEgavathiriver(ThirutthaNkA/ context.

JagannidhAnam-advandvam dvandvam vandAmahEvayam She wanted to join HiminHissportsonthesanddunesof Shewantedtojoin

ananyAdhIna KalyANamanyaMangaLa KaaraNam (aajAnata: tEVapu:MarakataPratimam). together.SheistheSvaroopaNiroopaVaibhavamof (vEgA saritviharaNAtvAmpariShasvajE) (tadA-prabhruti dIpa-sama-avabhAsamaahu:)

She is His Saha-DharmiNi. She can not She isHisSaha-DharmiNi.cannot (pacchai maamalaipOlmEni) “ 21 ananyAdhIna KalyANamadvandvam (pariShasvajE) “amuthil varumPeNNamuthu”

(CEtanams and acEtanams: “Kalasha-abdhi-kanya” (anya MangaLaKaaraNam (ahalhillEn iRayum). . HerLord’shueisby

“ The momentSrI (Padma aakarAt (PraNavam) tad- (PraNavam) .

She saw inthis or dark ) . .

As As or

sadagopan.org sadagopan.org ThirutthaNkA. through theembraceofSriDevi takingHerArchAformat This DhIpamthatshinesbrightwas broughttotheviewofallus kind. AvabhAsakanistheSupremeluminous Being,theLord. with splendor.Italsomeansknowledgeandperceptionofadivine word DEsikan describesthespeciallusteras embrace ofHisDevi.SwAmy radiance oftheLordcausedby HayagrIvan chosetheword SwAmy DEsikan,theMasterofwordsduetoanugrahamLord avabhAsam). pratimam Vapu:) up theentireMaragathaMaNiThirumEniofHerLord That ishow MaragathaVallifeltatThirutthaNkA; HerAanandhamlit rejoiced again Her Lord’sheroicdeedsinthebattlefieldandembracedHimonce Srimath RaamAyaNamgoesontosaythatSithAPirAttiwasproudof fromPoorvAchAryAL’scommentary: could extrapolate (Maragatha Valli)staysasHisNithyayOginIatThirutthaNkAone JagannidAnam). DEsikan musthavebeenmovedbytheSrimadhRaamAyaNaSlOkam: “ In thisfourthslOkam,SwAmyDEsikan choosestheword, dhAyini inHeryEkasEshithvarole. She istobeapproachedforallPurushArThams.theSarvaPhala PariShasvaje “sarva puruShArtAyashrayaNIyAshrI:shrEya:saaAsyanitya Tamm druShTvAcatru-hantAramMaharShINAmsukhAvaham “avabhAsam” (Puna: pariShvajya). BabhUva hruShTAVaidEhibhartAramPARISHASVAJE -- AaraNyaKaaNDam:29 ” todescribetheembraceofMaragathavalli.SwAmy MudhAnvita AananA,HruShTABabhUva adiyEnsalutesthisincomparableDivineCouple.She toshinelikeaParamaMangaLaDhIpam

is apowerfuloneinimagery.Itmeanstoshine Her facelitupwithJoyandshefelt “avabhAsam” ‚ yOginI” th ƒ 22 sargam,shlOkams:39-41 ‚

“dIpa-sama-avabhAsam”. todescribethespecial (dIpa-sama- (Marakata

The The SwAmy DEsikanusesdoubleente Saras fromwhichSrIMarag ThirumEni of the Lord of O Meaning:

Saras fromwhichSrIMarag ThirumEni of the Lord of SwAmy DEsikanusesdoubleente Saras fromwhichSrIMarag SwAmy DEsikanusesdoubleente ThirumEni of the Lord of 4. Your ThirumEnihasall saamudhrikALakshaNamandhence it 4. Your ThirumEniismostbhOgyam(justliketheenjoyableaspect 3. 2. allthesamsaaric removes the beautyof YourThirumEni YourThirumEniwithitsbeautiful limbsismajesticandbeautiful 1. h is blemishless(just liketheLakshmISarashasuntainted water summer) of dipin the coolwatersofLakshmISarasinthescorching the heatofsummerforthose,whodip init) soubhAgyam (justlikeLakshmIsaras, whichprovidesrelieffor afflictions ofthose,whoareblessed tohavethedarsana (just astheLakshmIsaras,whichisdeepandbeautiful) Lord ofThirutthaNkA! Maadhurya ramyamanaghamaNibhangadrushyam

swAmin gabhIra-subhagamshramahAripumsAm lakShmIsara: sarasijAsrayam-angakamtE|| VEgaantarE vitanutEpratibimbashObhAm lúmIsr> srisjaïym¼k< te. maxuyR rMymn"< mi[ɼ †Zym! Svaimn! gÉIr suÉg< ïmhair pu

ndre (slEdai) to link the the tolink ndre (slEdai) ndre (slEdai) to link the the tolink ndre (slEdai) ndre (slEdai) to link the the tolink ndre (slEdai)

sadagopan.org sadagopan.org pratibimba shObhAmvitanutE” slEdai playfullyis: The keypassageinthisslOkam,whereSwAmyDEsikanusesthe Additional middle offastflowingVEgavathiriver. PrakAsan andenjoysbothofthemasBhimbha-Prathibhimbhaminthe to haveattributesthatremindoneoftheThirumEniDhIpa ThAyAr stone haari). enjoyment removetheheatofsamsAricafflictions ramyam, gabhIramandsubhagam). (anagam) aremostenjoyable,majesticandbeautiful Prathibhimbham. TheLord’sThirumEniwithitsblemishlesslimbs as Bhimbha- botharereflected where river VEgavathi, ThirumEni’s beautyandthatofLakshmISarasisthemiddle . BothYourThirumEniandLakshmISarashavealotincommon. 8. 7. Both YourThirumEniandLakshmISarasareadjacentto 6. Your ThirumEniistheplaceofresidenceMahALakshmI/ Your ThirumEniislikeabeautifulpieceofIndhraNeelamgem 5. the middleofthatriver. reflectedin VEgavathi riverandYourshadowsarebeautifully lotuses) Maragathavalli (justliketheLakshmiSarasishomefor (just likethedeepbluewatersofLakshmISaras) ThehueoftheLord’sThirumEniresemblesapiecedarkblue (MaNi bhangadrushyam). (sarasijA aasrayam). Comments:

“SwAmin! tEangakam,LakShmIsara:vEgAntarE

SwAmy DEsikansuggestsLakshmiSaras ‚

ƒ 24 It isalsotheplaceofresidence .

‚ The placewheretheLord’s Thosecaptivatinglimbson

(pumsAm srama (maadhurya Chapter ofGeethai( The Isvara tatthvam extolled by tatthvamextolled The Isvara Chapter ofGeethai( The Isvara tatthvam extolled by tatthvamextolled The Isvara the “(tvaam) vishvam aavishya dhArayasi” 1. Additional comprehends everythinginthisworld. an enlightenedJn~AniinYourGIthOpanishad astheone, who Brahmam). PurushOtthaman, theimperishable, Eternal SupremeBeing these signs second. Youareknownassriya:pathi. Theenlightenedonerecognizes Consort withouteverbeingseparated fromHerevenforafractionof fundamental (root) them astheindweller(antharyAmiBrahmam).Youbecome and theinsentient the fruitsofUniverseasYourown fruits.Therefore,thesentient with yoursankalpam and upholdthem.YouruleallthesechEthanamsachEthanams O Meaning:

Chapter ofGeethai( The Isvara tatthvam extolled by tatthvamextolled The Isvara SwAmy DEsikanaddresses theLordofThirutthaNkA andsays:

GIthaa slOkam(15.13): h ViLakkoLi PerumALE!YouenterintoallobjectsoftheUniverse

OhLordDhIpaPrakAsan!Youyourself havepraisedsuch ityAdi lakShaNagaNai:Purushotthamamtvaam Comments: shEShI shriya:patirashEShatanurnidAnam| (lakShaNams) aavishya dhArayasivishvamamuShyayantA jAnAti yOjagatisarvavidEShagIta:|| cause for this Universe. You stay with YourDivine Youstaywith cause forthisUniverse. janait yae jgit svRivde; gIt> . become yourbody(sarIram)andYoustayinside (volition). ze;I iïy> pitrze; tnuinRdanm! , #Tyaid l][ g[E> pué;aeeTtm< Tva< AaivZy xaryis ivñmmu:y yNta PurushOtthama YOgam): PurushOtthama YOgam): PurushOtthama YOgam):

as theattributesofyoursvaroopam as “ghAm-Avishya ca bhUtAnidhaarayAmi- SlOkam 6 You becometheSarvaSEshiandmake 25 GeethAchAryan in the15 GeethAchAryanin GeethAchAryan in the15 GeethAchAryanin GeethAchAryan in the15 GeethAchAryanin .

SwAmy DEsikanechoes here

(Akshara th th th

sadagopan.org sadagopan.org PrakAsan thatissaluted bySwAmyDEsikan. the body.Thisis achEthanms asHis 4. as theLordofbothJeevanandprakruthi inHisroleasshEeshi. insentient prakruthianditsvarieties; PrErithAistheLord,whoacts be rememberedhere.BhOkhthAis theJeevan;BhOgyamis Upanishad Vaakyam, The shEShans(subservients). areall “shEShi” (Master)andrest the 3. 2. (adayALam inTamil). slOkam. AntharyAmiBrahmamisthenthe trayam aasvishya”and“dhArayasi”inthebeginningofsixth SwAmy DEsikanunderlinestheGIthOpadesampertainingto“lOka world, supportsit. He, who,astheimmutableOneandLord,enteringthreefold The word uphold them. I enterallbeingsandthroughmyunstoppableValorcapability AchArya RaamAnujAcommentsinthiscontext: Lord entersallsentientandinsentientrulesthem Second LakshaNam “YanthA” YantA” “Aavishya” upholds allbeingsbyHisstrength(Ojas).Thekeywordshereare aham-OjasA” “Aham pruthivImaavishyasarvANibhUtAniOjasAmamaapratihata (tvam)“ashESha tanu:” (tvaam sarva)“shEShi”: The next keypassageinthis6 The next Third LakshaNam Ya: pruthivyAmtiShTan--Ya:pruthvImantarOyamayati. . “amushya” means this universe. He takes on the role of . “amushya”meansthisuniverse.Hetakesontheroleof “YO lOka-trayamaavishyabibhartyavyayaIshvaraH”

“aavishya” or “NiyanthA” (niyAmakan) or One who rules the world. The or “NiyanthA”(niyAmakan)Onewhorulestheworld. and

Here, GItAchAryan saysthatHeenterstheearthand “dhArayAmi.”

of theLordisthatHe appearsagaininGIthai(15.17) saamarthyEna dhArayAmi”. “BhOktA-BhOgyam-prEritAram camatvA” that SwAmy DEsikan points out. He is that SwAmyDEsikanpointsout. Heis He isSwami(SupremeLord)toall.This This LordhasalltheChEthanmas and As theantharyAmiBrAhmaNam, 26 th slOkamis: Fourth LakshaNam “amushya YantA”. “(tvaam) amushya First Lakshanam of DIpa has to

prakAsam. GIthAchAryan, WhodroveawaythedarknesswithHissvayam GIthOpanishad asPramANams.HesawDhIpaPrakAsan GIthAchAryan throughtheweavingofwordsandpassagesfrom slOkam, SwAmyDEsikan hasbeensaluting Thus inthissixth refers tohere: towhichSwAmyDEsikan The GIthAslOkam15.19isthe comprehends everythingintheLord’sUniverse: celebratedinGithaiastheOne,who lakshaNams oftheLordis that theenlightenedpersonwhorecognizesabovePurushOtthama SwAmy concludesthesecondhalfofthisslOkamwithdeclaration PerumAL. HeisrecognizedastheAdhiKaaraNam(primordialcause). 6. distinction ofbeing“sriya:Pathi”. dharmams ofHerLordasown). shines as oftheUniverse,SheneverleavesHerLord’ssideand As theMother pramANam here: ALL He who,withoutdelusionthusknowsMeastheSupremeSelf,KNOWS Meaning: another 5.

(tvam) “shriya:Pathi:” (tvam) “nidhAnam” (SARVAVIDH), yO maamEvamasamMUDHOjaanAtiPuruShOttamam distinct lakshaNam. sa sarvavidbhajatiMaamsarva-bhaavEnaBhaarata

ityAdhi lakShaNagaNai:Ya:tvAmPruShOttamam “nityam tathdharma dharmiNi” jaanAti, yESha:jagatiSARVAVIDHgeetA: “nityaivaiShA JaganmAtAViShNO:shrI:anapAyini”. OhArjunA,andworshipsMeineveryway. isthe HeistheLordofMahALakshmI.Thatyet ‚ Sixth LakshaNam Sixth VishNU PurANampassageisthe ƒ 27 ‚

SheconfersonHimthe

(She acceptsalwaysthe for SrI ViLakkoLi for SrIViLakkoLi

sadagopan.org sadagopan.org in the 15 The thoughts about sarva in the 15 The thoughts about sarva 1. “Ishan” and“sarvAdhikan”. Thereasonsadducedare: “ SwAmy DEsikanaddressestheLord ofThirutthaNkAas“ Additional equal orgreater). recognize andsaluteYouasParaDEvathai Therefore, those,whoclearly understand thetruetatthvams as theboundaryofALLWords,You areworshippedbyALLkarmas. Thus, youhaveALLobjectsofyour creation asyourbody;youstand performing Aaaraadhanamforyouandtoreceiveyouranugraham. beings ofthisworld.vEdaasprescribemuchkarma.Why? indweller (antharyAmi).ThereforeYoumanifestasALLobjectsand finally, ALL thosewordsendbypointingatyouastheir(objects’) serve asYourbody.Whateverwordoneusestodescribeanyobject, gamut ofchEthanams(sentient)andachEthanams(insentient),ALL known asDivyaMangaLaVigrahamservesYourbody,theentire O Meaning: in the 15 The thoughts about sarva sarvEshvaran shubhAshrayAvat Vishvam tvadIyamVapu: h ViLakkoLiPerumAnE!JustasyourThirumEni(Divinebody)

th th th vishvam shubhAshrayavadIshavapus-tvadIyam Comments: chapterofSrimath chapterofSrimath chapterofSrimath sarvE cavEdavidhayas-tvadanugrahaarthA: sarvAdhikas tvamititattvavidastadAhu:|| ”. Later he is going to justify why he calls Him as ”. Laterheisgoing tojustifywhyhecallsHimas sarvA giras-tvayipatantitatOsisarva:| svaR igrSTviy ptiNt ttae=is svR>, svaRixkSTvimit tÅv ivdStdahu> . sveR c ved ivxySTvdnu¢hawaR> ivxySTvdnu¢hawaR> cved sveR ivñ< zuÉaïyvdIz vpuSTvdIy<

SlOkam 7 - - - vid mentioned by GIthAchAryan GIthAchAryan vid mentionedby vid mentioned by GIthAchAryan GIthAchAryan vid mentionedby vid mentioned by GIthAchAryan GIthAchAryan vid mentionedby 28 Bhagavath GItA: Bhagavath Bhagavath GItA: Bhagavath Bhagavath GItA: Bhagavath

(Supreme Beingwithout

Ishan It isfor ” or AarAdhanams and who comprehendsthatthereisnoother God,who grantor ofthePhalans of Vedicrituals,theultimatereceiver ofall who is the universe asHissarIram, whoistheboundaryofallwords, Jn~Ani, whounderstandsthattheLord astheOnehavingentire as understands PurushOtthamaTatthvam iscelebrated byGIthAchAryan In theearlierslOkam,SwAmyDEsikan statedthat,thatJn~Aniwho 5. SrIman NaarAyaNanatThirutthaNkA. ofArchai Greater thanSrIDhIpaPrakAsanblessing usintheform "OppAr MikkArilan" 4. SrIman NaarAyaNnan,whostandsinHisarchAformatThirutthaNkA. theanugraham of performed bythepeopleareindeedforgaining Sakala vEdakarmAs(rituals)prescribedinKarmaKaaNDamand 3. gods; theyallendupwithKeshavan. KrishNan. SameforallNaamAvaLisandsalutationsdirectedatother same flowerswereseenatthesacredfeetofhisFriendandMentor, day,thevery those flowersontheheadofLordSivanandnext oftheLord.Arjunaplaced the worshipofSivaendedatThiruvadi at thefeetofLord.ItislikeflowersusedbyArjunAtoperform well aswordsandNaamamsoftheLord.Allthesefinallyfall ofSwAmy DEsikan.GirA:meansvEdamanthramsas of thisstatement sarva asidEvanamaskAramKEshavamprati-gaccati" 2. the vEdanthams. Such abodilyformofIsan/Isvaran isadmittedbyalltheUpanishads, for theLord;allChEthnamsandachEthanmasalsoformHisbody. eternal, spiritualdivinebody(divyamangalaThirumEni),isSarIram anantha-kalyAna guNam pratyanIkathvam ThirumEni ofPurushOtthamanhastheubhayalingamakhilahEya mangaLa vigraham)isthemostauspiciousandthisSubhAsraya byDhyAnam.BhagavAn’sbody(dhivya and canbeexperienced VisishtAdvaitham. SubhAsrayammeansthatitissubham(auspicious) Sareeri ofALLsentientandinsentientisthecentraldoctrine The LordisJagadhAdhAran.tatthvamthatBrahmanthe

tattva Vidha:(ittam)aahu: tad tvamadhika: sarvE vEdavidaya:catvadanugrahAtarthA: sarvA girA:tvayipatanti:tadA: “sarva vid”. Here,NigamAnthaMahAGuruasserts that,that (completely freefromanyandallblemishes)

says the AzhwArs. There is no One Equal to or Equalto or saystheAzhwArs.ThereisnoOne (Limitless auspiciousattributes).

29

isthe echo This and

sadagopan.org sadagopan.org will besalutedas is equalorgreaterthanSrimanNaarAyaNastandinginThiruttaNka “tattva vid”. ‚ ƒ 30

‚

BhagavAn andubhayaling

Tribute to the Six theLord’sname, GuNams behind Tribute totheSix Tribute to the Six theLord’sname, GuNams behind Tribute totheSix adiyEn willcommentonthefollowing words/passagesofthisslOkam: Additional pothinthu adangiuLLana). pradhAnaGuNamsofourLord inside thesix many andvariedkalyANaguNAsof SrimanNaarAyaNanarehoused form ofSrimanNaarAyaNanfloating on theleafofaPeepaltree, stomachof achild whole world(prabhanjam)ishoused inthetiny the timeofgreatdeluge(PraLayam/aavAntharaPraLayam), guNams.Just asin the otherguNamsarecontainedinsidethesesix Your nameBhagavAnarisesfromthepossessionoftheseguNams.All ofalltheotherguNamsYours.Inreality, surpass theexcellence shakti, Ishvaryam,VeeryamandtEjas) limitless auspiciousguNams,thegroupofSix O Meaning:

BhagavAn andubhayaling BhagavAn andubhayaling theLord’sname, GuNams behind Tribute totheSix

niyamana KShamatA Hima UpavanaIshan h Lord ofThirutthaNkA!OhDhIpaPrakAsA!AlthoughYoupossess Jn~Anam balamniyamanakShamatAathaveeryam

Comments: shaktiscca tEjaititEguNaShaTkamAdyam| antargatO jagadivatvayisadguNougha:|| sarvAtishAyini HimOpavanEshayasmin ANtgRtaee jgidv Tviy sÌ‚[aE"> . zi´í tej #it te gu[;q!kma*m!, gu[;q!kma*m!, te zi´í #it tej svaRitzaiyin ihmaepvnez yiSmn! }an< bl< inymn ]mta=w vIy¡ ]mta=wvIy¡ inymn bl< }an<

SlOkam 8 a Tatthvam ofBhagavAn: a Tatthvam a Tatthvam ofBhagavAn: a Tatthvam a Tatthvam ofBhagavAn: a Tatthvam 31 isthemostprominent.They

(Jn~Anam, Balam, (avai ivaikaLuLLil

sadagopan.org sadagopan.org 5. 4. 3. 2. 1. sarvAtisAyinitvayi sadguNaOga: GuNaShaTkam sadguNa Oga: guNams. Moorthys according toPaancharAtram withapairoftheabove guNamsarisethethreeVyUha sriya: pathi.Outofthesesix ofMukhyaGuNamsBhagavAn, GuNa ShaDgamorthesextet areunderstoodasthe Ishwaryam, shakthi,tEjasandVeeryam GuNa ShaTkam: understood as ruling boththesetwoIshwaryams.This rulingpowerinTamilis DEsikan salutesDhIpaPrakAsanas the Onewithpowerof VibhUti (thisworld)andnitya (SriVaikuNTham).SwAmy SampoorNan) andHisPiratti(Bhagavathi)consists ofbothleelA commontobothBhagavAn(ShADguNya the Lordthatis is onerecognizedasIshvaryamorVibhUti.ThisIshwaryamof Niyamana KShamatA: “HimOpavanEshan”. as bySwAmyDEsikan endearingly addressed DhIpa PrakAsanistheIshanofthisHimOpavanamandhence refers tothecoolgardensonbanksofVEgavathiRiver. nandavanams fitfortheLord’ssport.HimaUpavanamthus language ofDivyaprabhandham.Upavanamisthusagroup Upavanam isacultivatedgroveorpozhilaarAmaminthe Vanam andUpavanam: the TaapaThrayamsofScorchingSamsAram. from coolness thatgivesrelief coolness relatestoHiscomforting ofthe LordDhIpaPrakAsanofThirutthaNkA,this the context above namestodenote“Hima”iscoolness mentioned inatharvavEdam.Thecommonfeatureofallthe camphor, lotus,whitekhadiratree,arkaandchitrakaplants word withmanymeanings:Cool,dewy,Moon,Sandaltree, Sanskrit asHimaUpavanaIshan Hima UpavanaIshan: Thelimitless(ananta) kalyANaguNamsoftheLord “AaLum Vallamai”. The six PradhAna GuNams of Jn~Anam, Balam, ofJn~Anam, PradhAnaGuNams Thesix Among the six pradAna guNAsoftheLord Amongthesix TheLordofThirutthaNkAissalutedin Vanammeansanuncultivated forest. 32

(HimOpavanEshan) (taNN inTamil). . Himaisa In

6. sarvAtisAyini tvayijagativaantargata: of SwAmyDEsikan. “SadguNa Oga:aadyamguNaShaTkEantargata:” AchArya RaamAnujAandtheSriVishnuSahasranAmams. naR guNakkootangaL dominantguNams.Thesearethe that foldintotheabovesix sarvAtisAyi. inthehandsofthis cycles ofbirthsanddeathsisexclusively fromtherecurring anugraham. Thatpowertograntfreedom NaarAyaNan andassuchdonothavethepowertograntmoksha gods arekarmaVasyarkaLandthecreationsofSriman among thegods.SwAmy DEsikan’semphasisisthat alltheother NaarayaNan. Hehasnoequalorsuperior Supremacy ofSriman PaaramArTyAdhikAram) isdevotedtoestablishingthe chapter ofSrimathRahasyaTrayaSAram(ParadEvathA superior andassuchistheParadEvathai.Theentiresixth “YellaavaRRilum mEmpatta” The word pradhAna GuNamsofYours. limitless auspiciousguNAsofyoursarecontainedinsidethesix Your smallstomachduringpraLayam,soaretheassemblyof (chEthanams andachEthanams)arehiddenprotectedin sarvAtisAyini referredtointheSaraNAgathigadhyamof ‚ isabeautifulone.Itmeans ƒ 33 ortheOne,whohasnoequal ‚

Just astheentireworld isthemessage

sadagopan.org sadagopan.org PrathamAchAryan in the AchArya Paramparai: theAchArya in PrathamAchAryan Tribute to the Lord ViLakkoLi PerumAL asthe PerumAL Tribute totheLordViLakkoLi PrathamAchAryan in the AchArya Paramparai: theAchArya in PrathamAchAryan Tribute to the Lord ViLakkoLi PerumAL asthe PerumAL Tribute totheLordViLakkoLi In the the keypassageof this slOkam. shiShyAyitA:sharaNayanti” “Aaadyam gurumtvAMMumukshava: Additional Thiruvadi. Prapathtiat Yoursacred (sishyAs)andperform Your disciples SaraNAgathi. ThosewhoseekmOksha siddhi(Mumukshus)become you shinethereon thetop astheFirstAchAryanfitforperforming Achaarya paramparaithatblessesus withJn~AnOpadEshamforus, the world (prapancham)throughyourson.Wheneverweexamine the vEdasforYour son,BrahmA.Afterthatyoucreatedthisentire (DayA), youcreatedBrahmAfirst.Then,YouperformedupadEshamon O Meaning: PrathamAchAryan in the AchArya Paramparai: theAchArya in PrathamAchAryan Tribute to the Lord ViLakkoLi PerumAL asthe PerumAL Tribute totheLordViLakkoLi h DhIpa PrakAsaPrabhO!OutofYour svAbhAvikacompassion first slOkam

Aadyam gurumguruparamparayAadhigamyam|| shiShyAyitA: sharaNayantimumukshavastvAm Comments vishvam vidhAyanigamAnapidattavantam| dIpAvabhAsa dayayaavidhi-poorvam-yEtat

of SrISaraNAgathi DhIpikai,SwAmyDEsikanpaid iz:yaiyta> zr[yiNt mumu]vSTvam! ivñ< ivxay ingmanip dÄvNtm!, Aa*< gué< guépr

SlOkam 9

34

is NammAzhwAr, VishvaksEnar, PeriyaPirAttiandends withFirst SaakshAth AchAryan, itascendsuptoYathiRaajar, SwAmy of theAchArya paramparai isveryimportantforus.Starting from Our LordistheAadhyaGuruorFirst ofallGurus.Thecelebration shiShyAyitA: sharaNayanti Sacred FeetasHissishyans( those whoseekMOksham(Mumukshava:) performSaraNAgathiatHis among AchAryaas In this PradhAna GuNamsoftheLordas DhIpa PrakAsanas In the and recognizedHimasthe SwAmithvam, Sriya:Patitvam,JagadhAdharatvamofDhIpaPrakAsan In the utterance ofPrapatthiVaakhyams( NaarAyaNan inthearchaformhereisreadilyinfluencedby of thatSupremeBeingatThiruttaNkAandrevealedSriman In the bharitam spontaneous DayAforthe ChEthanams ( understood throughUpanishads(vEdanthavEdhyam)andfullof SaraNAgathy as In the significance andorigininthisfirstslOkam. look atthisloftysampradhAyam( gaining MOkshAnugraham.SwAmyDEsikaninvitedeveryonetocome emphasizes thatSaraNAgathiUpAyamisthemostappropriateonefor ofitsuniquevaibhavam.ThissampradhAyam adoration inview that sampradhAyamas“Maanyam”orwhichisfitforhigh YathirAjar andhissishyar,MadapaLLiAacchAn.Hepaidtributeto DEsikan identifiedhimselfasbelongingtotheAchAryaparamparaiof tribute to

third slOkam, sixth slOkAm sixth ninth slOkam ninth eighth slOkam, second slOkam ). “YatIshvara-MahAnasa sampradhAyam” “advitIyam daivatam” (Aadyam) , of thissthOthram,SwAmyDEsikansalutedthe SwAmy DEsikandescribedthe ShaDhguNya Vigrahan SwAmy DEsikanidentifiestheLordas theFirst SwAmy DEsikanremindedusoftheglory , SwAmy DEsikanidentifiedthisobjectof ). PuruShOttaman in the AchArya paramparai and states that in theAchAryaparamparaiandstates that Aadyam GurumtvAmMumukshava: “tE GuNaShaTkamAadyam” 35 Iha pashyantu sharaNa uktivasyambhavatam or thematchlessParaDEvathai . nirvyAja nirbharadayA- and salutedthosesix ) andunderstandits shriya: Patitvam .

Here SwAmy Here SwAmy .

).

sadagopan.org sadagopan.org SaraNam pukku)and progressupwardallthewaytoBhagavAn. should ascendfrom One’sAchAryan(YeenuyirtanthaLitthavarai AarOhana Kramam: progress allthewaydowntoOne’sown AchAryan. to beginthesalutationsfromBhagavAn astheAaadhyaGuruand from One’s AchAryan andwhenoneinstructsothersonthem,Onehas avarOhana Kramam: Paramparai: ofrecognition theLordasPrathamAchAryaninGuru context inthe GuruparamparaanusandhAnam the twocorrectwaysfor growth ofthevEdanthasampradhAyam.Hehasalsopointedoutthat has discussedindetailtheelevenUpakAramsofLordfor the firstchapterofSrimathRahasyaThrayaSaaram,SwAmyDEsikan DhIpa PrakAsan)helpstomaintainthevEdanthasampradhAyam.In SwAmy DEsikanrefersbrieflytothe11waysinwhichBhagavAn(Sri unbroken chainofAchAryaas(AadhyaGuru). BhagavAn, whoistheprimordialorFirstAchAryanin upto about hisAchAryanandthatAchAryan’sAchaaryanalltheway This rahasyamsays:“Weshould pay reverencetoone’sAchArya,know SwAmy DEsikaninSrImathRahasyaThrayaSaaram: AchArya paramparaiforonewhoseeksMOkshamasrevealedby aboutthe Rahasya AamnAyaSruthiplacesemphasisonknowing Guru Paramparai. Therefore, OurLordistheAdhyaGuruorPraTamAchAryanin allthewaydowntoone’spresentAchAryan. Sriya: Pathiandproceeds This slOkamclearlystatesthatourAchAryaparamparaistartswith us. ThatiswhyweperformthedailyanusandhAnam: from SrimanNaarayaNan)isadailyanushtAnam(NithyaKarma)for (rememberance andcelebrationofthisAchAryaparamparaistarting AchAryan, theLord.ThisAchAryaParamparAnusandhAnam LakshmInAtha samArambhAmnaatha-YaamunaMadyamAm asmatAcArya ParyantAmvandEguru-paramparAm AcAryANAmasouityAbagavatta:” “sa caAacaaryaVamshOJn~Eya: WhenOnereflects ontheRahasyArthams, One WhenOnereceivesUpadEsamonRahasyArthams 36 vEdantha SampradhAyam. the toHisupakAramssustainandgrow nivEdhanam andreferred the AdhyaGurusoughtbyMumukshusfortheiraathma SwAmy DEsikansalutesSrIDhIpaPrakAsaninthisninthslOkamas as thePradhAnaorforemostGuruinAachAryaparamparai. In bothways,theMumukshuplacescentralemphasisonLord

AachAryAs with Pradhama AachAryan AachAryan Pradhama with AachAryAs ‚ ƒ 37

‚

sadagopan.org sadagopan.org the boonofMOksham(Freedom has done Prapatthi/ SaadhyaUp has donePrapatthi/ PerumAL (The siddha upAyan) (ThesiddhaupAyan) PerumAL SwAmy DEsikan pays tribute to the Lord ViLakkoLi totheLordViLakkoLi SwAmy DEsikanpaystribute the boonofMOksham(Freedom has done Prapatthi/ SaadhyaUp has donePrapatthi/ PerumAL (The siddha upAyan) (ThesiddhaupAyan) PerumAL SwAmy DEsikan pays tribute to the Lord ViLakkoLi totheLordViLakkoLi SwAmy DEsikanpaystribute these, allthetime( controlled byyou andyou alone( ( O Meaning: upAyam) stand astheeternal andancientupAyam anything elsefrom thechEthananbeyondhis/her prapatthi. You Prapatthi, YoustandintheplaceofSiddhOpAyam. Youdonotexpect the SaadhyopAyamofPrapatthi. For one,whohasperformed brahmAnandham inYourSupremeabode, thejeevanhastoperform upAyam forthejeevanstoattainMOksham. ForenjoyingParipoorNa result oftheseoperationsbeingunder Yourcontrol,Youbecomethe coming outofthese activities ofYours( the boonofMOksham(Freedom has done Prapatthi/ SaadhyaUp has donePrapatthi/ PerumAL (The siddha upAyan) (ThesiddhaupAyan) PerumAL SwAmy DEsikan pays tribute to the Lord ViLakkoLi totheLordViLakkoLi SwAmy DEsikanpaystribute sthiti h ) and activities( ViLakkoLi EmperumAnE!Thesvaroopam(

to blesshim/her with MOkshasukham.Thelearned ones svArtham sadaivabhavathAsvayamEvavishvam|

avyAja siddhamanapAyamupAyamaahu:|| sattA sthitiprayatanapramukhairupAttam dIpaprakAsha tadihatvadaaptayEtvAM sadA yEvaupAttam Svaw¡ sdEv Évta Svymev ivñm!, prayatana AVyaj isÏmnpay< %paymahu>. %paymahu>. isÏmnpay< AVyaj dIpàkaz tidh TvdvaÝye Tvam! Tvam! TvdvaÝye tidh dIpàkaz sÄa iSwit àytn àmuoEépaÄ< àmuoEépaÄ< àytn iSwit sÄa SlOkam 10 ) ofallthesentient andinsentientare 38

svayamEva upAttam from Births and Deaths): fromBirthsandDeaths): from Births and Deaths): fromBirthsandDeaths): from Births and Deaths): fromBirthsandDeaths): who grants Prapannan (one who grantsPrapannan(one who grants Prapannan (one who grantsPrapannan(one who grants Prapannan (one who grantsPrapannan(one Ayam at His Sacred feet), atHisSacredfeet), Ayam Ayam at His Sacred feet), atHisSacredfeet), Ayam Ayam at His Sacred feet), atHisSacredfeet), Ayam ). You also enjoy the fruits fruits ). Youalsoenjoythe

(avyAja siddham anapAyam (avyAja siddhamanapAyam svArtham upAttam

sattA ), sustenance ). Youdoall ). Asa

In this10 least 60yearsinbetweenthesetwoSrI Sookthis. SookthilikeSRTS.There isat SaraNAgathy DhIpikaiinthelaterSrI It isamazingtoheartheechoesof theearlierSrISookthiof NaarAyaNan. SaraNAgathi toreceivetheblessingsofMOkshamfromSrIman anushtAnam andthetatthvamsbehindmagnificentupAyamof DhIpikai andbroughtoutthecardinalpointsrelatedtoSaraNAgathy Quite earlyinhislifehowever,SwAmyDEsikancreatedSaraNAgathi Sookthi, VirOdhaParihAram. questions thatwouldcrossourmindandansweredtheminhisSrI these importantdoctrinescorrectly,SwAmyDEsikanposednumberof compassionate AchAryanconcernedwithourneedtounderstandall from thestudyofadvanceddoctrinesdiscussedinSRTS.Asa VirOdha ParihAram,whichanswersthedoubtsthatonemayhave VisishtAdvaitha Darsanam.Theotherisacompanionpieceknownas manthrams of 32 chaptersdealingwiththethreeesoteric his advancedageistheSrimathRahasyaThrayaSaaram(SRTS)with SaraNAgathy. Oneofthetwomagnumopusgranthamscompletedin NyAsa Tilakam,Vimsathi,andothergranthamsdealingwith plus granthamsincludingSaraNAgathiDhIpikai,NyAsaDasakam, with twomagnumopusgranthams.Hehadalreadycompleted120 Towards theendofHislifeonthisearth,SwAmyDEsikanblessedus later inthelifeofSwAmyDEsikan. SaraNAgathi DhIpikaiandconnectittotheSrISookthiscompleted We havetounderstandtheearlycreationofSriSookthi In themagnum opus ofSRTS,hedevotedmany chaptersto the 10 protector. Hefocusedinparticularon theSaraNAgathitatthvamsin the doctrineofSaraNAgathyand Lord'sroleasourmostmerciful on theupakAramsdonebyLord asapartoftheelaborationson Additional understand andremembertheseVedictruths.

th slOkam. th slOkamofSaraNAgathiDhipikai,SwAmy DEsikanfocused Comments

39

sadagopan.org sadagopan.org SiddhAntham: dealing withtheuniquedoctrinesassociatedVisishtAdvaitha Third chapterofSRTSnamedPradhAna-prathitantra-adhikAram nivEdhanam. OneofthechaptersrelevanttothistenthslOkamis upadEsams onthedoctrinesofPrapatthi/SaraNAgathi/Aathma 3. 2. 1. Sarva shEShiandthe JeevanisHisshEShaBhUtan. SarvaSwAmiand isthe bonded servant(shEShan). TheLord makes theLord, SwAmi andthejeevan(ChEthanam) asHis niyantrutvam andsarvashEShitvam ofsarvEshvaran, The subtleaspectsrelatedtothe doctrinesoftaaraktvam- achEthanams) The definitionofsharIram them. ThisrelationshipisknownasSarIrAthma BhAvam. insentient arethebodyofLord, whoistheindwellerfor sharIraatma bhAvasambhandham: SaraNAgathy—SrIpAda Theertham—HH SrImath Azhagiya Singar and sharIri Courtesy: AhObila Mutt.Org (AathmA forthatbody). 40 (body madeupofchEthanamsand The sentient and the andthe The sentient which of SRTS in the context ofthe abovefivepoints: of SRTSinthecontext Let usbrieflycommentontheconclusionsofabovethirdchapter as theSaadhyOpAyam. devoted totheLordstandinginplaceasSiddhOpAyamandPrapatthi In additiontothethirdchapter ofSRTS,therearelengthychapters

SiddhAnthams. 5. 4. shEShatvam bonded servant” to theLord.Thisdoctrineisknown asthe the derivativeof rootPrayujmeaning,“tobeyoked to”as“the Ishvaran only.ThisisknownasshEShatvam. PrayOjanamhereis The chEthnamsandtheachEthanams haveastheirprayOjanam, vidhEyatvam control ofIshvarasankalpam.This doctrineisknownas (pravrutti) ofthechethanamsand achEthanams areunderthe andtheactivities The svaroopam,sustenance(continued existence) doctrine isnamed achEthanams areunderthecontrolofLord(Ishvaran).This The svaroopamandthesustenanceofChEthanams doctrine (insentient); lattertwoconstituteHisbody.Thisistheunique Aatma fortheChEtanams(Sentient/Jeevans)andachEtanams Only VisishtAdvaithaSiddhanthamacceptsthatIshvaranisthe than theLord(ananya-prayOjanan). andhasnoprayOjanam(purpose)other Lord (ananyasharaNan) the Lord (ananyAdhAran);Jeevanhasnorecourseotherthan shlOkam). Jeevanisnotsupportedbyanyoneotherthanthe VaishNava SiddhAntham(Moolamantram,dvayamandCharama through thecorrectunderstandingofthreerahasyams ananyAdhAran, ananyaprayOjananandsharaNan, The establishmentofthefactthatChEthananis Supporter andtheJeevanasonebeingsupported. aadhAra-aadhEya BhAvams: The benefitsaccruingtothesentient(ChEthanams)from ( PradhAna Pratitantram

of theJeevan .

aadhEyatvam to theLord(SEshi). 41 . Relation betweentheLordas

) not commontoother

sadagopan.org sadagopan.org vEdams. Whatthe vEdam saysis: understands clearlythemeaningsof theancientandapourushEya When EmperumAnisseeninthe mirror ofMoolaMantram,One Meaning: the 10 doctrineshousedin SlOkamisanelaborationofthesame of theSRTS yEtat” the samethoughts: almostverbatim pramukhair upAttam”.TheSRTSslOkamexpresses The 10 The control of the Lord regarding its existence, sustenance, activities control oftheLord regardingitsexistence, sustenance, activities That thisworld(chEthanam andachEthanam)isunder thefull echoes ofoneintheother: they aresidebytoappreciatetheircloseness.Onehearsthe lines oftheintroductoryslOkamthirdchapterSRTS.Here two SaraNAgathyDhIpikaiandthefirst the tenthslOkamofSrI All ofthesedeepthoughtsarebroughtupinthefirsttwolines BhAvam sharIrAatma The relationshipbetweenSarIramandSarIriisknownas Lord becomestheAathmAforthatSarIram andisknownasSarIri. constitute thedefining attributes(LakshaNam)ofSarIram. The VidhEyathvam AadhEyathvam, the ChEthananbecomesDaasanforLord. (Lordship). TheLordbecomestheSwamyforChEthananand ChEthanan” andthereforeHisSEshithvamendsinSwAmithvam SEshathvam endsinDaasathvam.EmperumAnis“Parama his both sentientandinsentient.SinceJeevanisChEthanan, VishiShtAdvaita darshanam

first SlOkamofthethirdChapterSRTSis: th The“sthiti”and“sthEma”areone thesame.Themeaning th sattA sthEmaPrayatanaphalEShvEtadaayattamyEtat| slOkamofSaraNAgathyDhIpikai. gambhIrANAm akrutakagirAmgAhatEcittaVruttim|| slOkamofSaraNAgathiDhIpikaisays:“sattAsthitiprayatana vishvam pashyannitiBhagavativyApakAdarsadruShtE AadhEyatva-prabhruti niyamai:Aadikartu:sharIram

svArtham sadaivabhavatAvayamEvaVishvam| sattA sthitiprayatanapramukhair-upAttam “sattA-sthEma prayatana phalEShvEtadaayattam “sattA-sthEma prayatanaphalEShvEtadaayattam , the unique defining doctrine of doctrineof defining the unique . Bhagavath SEshathvam is common to BhagavathSEshathvamiscommonto 42

and SEshathvam togetherand SEshathvam SaraNAgathi DhIpikai. Such istheloftythoughtshousedin10thslOkamofSrI

vEdam, whicharetimelessandnotcreatedbyhumans. SarIraathama BhAvamfullycomprehendsthedeepupadEsamsof who istheindwellerofthat SarIram.Onewhounderstandsthis possessed bytheChEthanamsmarksitasbodyofLord, The conceptsofAadhEyathva,VidhEyathvaandshEShathva and fruitsthereof ‚ ƒ 43 ‚

sadagopan.org sadagopan.org PerumAL in the context ofth thecontext in PerumAL SwAmy DEsikan pays tribute to the Lord ViLakkoLi totheLordViLakkoLi SwAmy DEsikanpaystribute BhOkthA, PrEritha”. SwAmy DEsikan pays tribute to the Lord ViLakkoLi totheLordViLakkoLi SwAmy DEsikanpaystribute shares these pleasures with his queen. Oh Lord of ThirutthaNkA! You ofThirutthaNkA! shares thesepleasures withhisqueen.OhLord sport ofdecorating theinanimatedollandanimate parrot.He milk andfruitsfor itsnourishment. Theking takesgreat joyin the similar veinofenjoyment, thekingraises aparrotandfeedsitwith that dollinthedecoratedstate.The dollisstillajadavasthu.In a this worlddecoratesadollwithjewelry toderivepleasurefromseeing ChEthanams andachEthanamsaspart ofYoursport(leelai).Aking because ofYoursankalpam.You consider thecreationof hasbeenmadepossible (Sentient). Thisarrangementorniyathi (insentient) likefruitetalareforthe enjoymentofthechEthanan TheachEthanams commands thisanubhavamofJeevan asPrErithA. is theBhOkthA, whoenjoystheBhOgyam.YoustayasOne, for thechEthanamstoenjoythemasbhOgyam.The“enjoying”jeevan (Sattva-Rajas-tamas) ininsentientobjectsandhavemadeitpossible O Meaning: BhOkthA, PrEritha”. ofth thecontext in PerumAL PerumAL in the context ofth thecontext in PerumAL totheLordViLakkoLi SwAmy DEsikanpaystribute BhOkthA, PrEritha”. h DhIpa PrakAsaPrabhO!YouhavecreatedthethreeguNams

bhOgtrutvam aatmaninivEshyanijEcchhayaiva| samrADiva AatmasamayAsahamOdasEtvam||

BhOgyam MukundaguNabhEdamachEtanEShu paancAlikA shukavibhUShaNabhOgadAyee sèaifvaTmsmya sh maedse Tvm!. ÉaeKt&TvmaTmin inveZy injeCDyEv, paÂailka zuk ivÉU;[ ÉaegdayI ÉaegdayI ivÉU;[ zuk paÂailka ÉaeGy< muk…Nd gu[ Éedmcetne;u Éedmcetne;u gu[ muk…Nd ÉaeGy<

SlOkam 11 44 e three tatthvams: “BhOgyam, e threetatthvams:“BhOgyam, e three tatthvams: “BhOgyam, e threetatthvams:“BhOgyam, e three tatthvams: “BhOgyam, e threetatthvams:“BhOgyam,

and SheisBhagavathi withidentical(matching)guNams. Youenjoy pradhAnaguNams you inallrespects. YouareBhagavAnwiththesix company ofYourDivine Consort,SriMaragathaValli,who isequalto tvam SwAmy DEsikanhailstheLord DhIpa PrakAsanas“ SarIrI relationshipisthecentraldoctrine ofVisishtAdhvaitham. Universe (ChEthanamsandachEthanams), withIsvaran. tribute heretothisaprataksiddhi, theBody-Soulrelationof uRavu betweenchith-achithandIshvaran). relationship isdescribedas and PraLayam),theJiva-Jagathisdistinctfromwholethis present inalatentstateduringthepraLayam.Inbothstates(Srushti andare ofsrushti prakArAs (modes)aremanifestedinthestate apartfrom“thesubstance” (PrakAri).The any independentexistence substance isONLYaprojectionof“thesubstance”andcannothave achEthanams) istheprakaaraasormodes. (“substance”)andtheJiva-jagat(chEthana- Ishvaran isthePrakAri (icchai orwish)inHisroleasthe“PrErithA”. bhOgyam ofachEthanam. HedoesthisthroughHisownsankalpam capacity toenjoyinthejeevans,whobecomebhOkthAsof is whatHechoosesasHissportwiththejeevAthmAs.creates What sportsdoesHeengagewithJeevans?“AathmaniBhOktruthvam” Sattva-Rajas andtamOGuNamsinprakruti. (differentiations amongGuNams)arecausedbydifferentadmixtureof achEthanam sports doesheengagein?HecreatesgunabhEdhamamong Niyanthru (Commander)ofChEthanams andachEthanams.What grantor ofMOkshamforthechEthanams.HeisPrErithA, daayakanorthe istheMOksha– usthatHe “Mukundan”. Hereminds SwAmy DEsikanaddressestheLordofThirutthaNkAhereas Additional PirAtti MaragathaValli,whoisequaltoYouineveryaspect. sentient andinsentient-theobjectsofYourcreationwith derive suchapleasurebywatchingtheactivities(seyalkaL)of

” (ThouarttheChakravarthy!).You enjoyyoursportsinthe Comments: (guNa bhEdamacEtanEShu).

“apratak-siddhi” 45 The mode(prakArA)ofa

The guNa bhEdhams bhEdhams The guNa SwAmy DEsikanpays (pirikka mudiyAtha This SarIra- samrAD

sadagopan.org sadagopan.org Rathna KOsam. Bhattar’sSrIGuNa slOkamsofParAsara studythe guNams, wehaveto and togainabetterunderstandingofHerRoopa-anuroopa context mOdasE”. is describedbySwAmyDEsikanthisway: Divineconsort theLordwithHis This jointenjoymentofthesport manthram. manthram. HenceonecanalsoidentifythisslOkamwithdvaya The passagequotedaboveisrecognizedastheelaborationofdvaya that matchyoursineveryway. these sportsWithYourdivyaMahiShi,whohasauspiciousattributes -- shrIsharaNAgatigadyamofAchAryaRaamAnujA. To comprehend fully the MahA Lakshmi Tatthvam in this fullytheMahALakshmiTatthvaminthis To comprehend asankhyEya kalyANaguNa-gaNAmBhagavatIm Bhagavan naarAyaNaabhimatAnuroopa svaroopa-roopa-guNa-vibhavaishvarya- ‚ ƒ 46 ‚

“tvam AatmasamayAsaha relate toLordViLakkoLiPeru SwAmy DEsikan pays tributeto the righteous ones who perform SaraNAgathy toHim: perform SaraNAgathy SwAmy DEsikan pays tributeto the righteous ones who kalyANa GuNams). treasure houseof limitless auspiciousattributes (kOsamofananta VibhUtis (ubhayaVibhUtinaathan)andasthe both leelAandnitya and Aanandham(satyamJn~Anamanantam Brahma),astheLordof ParipoorNa BrahmAnandhamofenjoying YouasabodeofJn~Anam uninterrupted KaimkaryamtoYou. There, theyareimmersedinthe SaraNAgathy landsthemin SrIVaikuNTham,wheretheyenjoythe for theirexistence andastheirParamaPurushArTam.Their andthebasis Comforting Mother,guidingFather,supportive Brother, their Youas ofrecognizing perform SaraNAgathytoYouasaresult understanding oftheTatthvaThrayam(Jeevan-Prakruthi-Isvaran) O Meaning:

perform SaraNAgathy toHim: perform SaraNAgathy relate toLordViLakkoLiPeru relate toLordViLakkoLiPeru SwAmy DEsikan pays tributeto the righteous ones who perform SaraNAgathy toHim: perform SaraNAgathy h ViLakkoLi PerumALE!Thosesaadhujanams,whohaveaclear

santa:samEtyasharaNamsuhrudamgatimca| tvAm mAtaramcaPitaramsahajamnivAsam nisseema nityaniravadyasukha-PrakAsham dIpaprakAsha savibhUtiguNamvishanti|| sNt> smeTy zr[< suùd< git< c, git< suùd< zr[< smeTy sNt> dIpàkaz sivÉUit gu[< ivziNt. ivziNt. gu[< sivÉUit dIpàkaz in>sIm inTy inrv* suo àkaz< Tva< matr< c iptr< shj< invas< invas< shj< c iptr< matr< Tva< SlOkam 12 47 mAL as sarva vida bandhu and bandhu mAL assarvavida mAL as sarva vida bandhu and bandhu mAL assarvavida mAL as sarva vida bandhu and bandhu mAL assarvavida

sadagopan.org sadagopan.org this form: The last(the1008 Kumathis (those with muddy minds in understanding the true purport Kumathis (thosewith muddymindsinunderstandingthe truepurport THEIR WEALTHdo notgetentrappedinthevithaNDA vivAdhamsof PoorvAchArya SrI Sookthis andthetwinPaadhukais of theLordas samsAric sufferings.ThoseSanta:(SadAchAryaas), whoconsiderthe overall dAyakaMukundanisvictorious Paadhukais ofBhOga-MOksha granthams ofvEdaBaahyamathams andKumathis.Thepairof The SrIsookthisofYathirAjar(Sumathi) arevictoriousoverthe Meaning: Those supreme bliss(sadgati)butalsograntotherssakalapurushArthams. Paadhukais ofLordRanganAthanontheirheadsnotonlyreachthe the Those greatones(periyOrkaL/santa:)whoadornwithjoy Meaning: The firstslOkamofSrIRPSbeginningwith“santa:”is: with thesameword“santa:” “santa:”andends it SrI RanganAthaPaadhukASahasram(RPS)with forSwAmyDEsikan.Hestartshis The word“santa:”isveryimportant The Importanceoftheword“SANTHA:”inDEsikaSampradhAyam sharaNam samEtya.” Maataram, Pitaramcasahajam,nivAsam,suhrudam,gatim Anvaya kramam(proseorder)is: The FirsttwoPaadamsoftheslOkamare: Additional tadubhaya dhanA:trivEdimavandyayanta: jayantibhuviSANTA: Jayati YatirAjasookti:MukundasyaPaadukAYugaLee

santa: aretheonesworthyofsupremeadoration. SANTA: shrIranga-pruthveesacaraNa-trANasEkharA:

SANTA: samEtyasharaNamsuhrudamgatimca Comments tvAm MaataramcaPitaramsahajamnivAsam Jayanti Bhuvana-trANapada-pankaja-rENava: th ) slOkamofSriRPSendingupwith“SANTA:”takes

48

“dIpaprakAsha! SANTHA:tvAm

(PraTamAchAryan). commands oftheir Lord,theFirstAchAryaninGuru Paramparai not onlyuplifttheirsishyAsbutalso savethembyfollowingthe suchSantha:(SadaAchAryAL) SwAmy DEsikanpointsoutfurtherthat minds oftheirdisciples. lighting thenandhA(eternal)ViLakku ofSathsampradhAyaminthe by MOksham andenhancetheKaimkarya sampathoftheirSishyAs upAyam(means)for they showthattheLord’sThiruvadi asthesole Jn~Anams oftheirsishyAsarethemost merciful.OutoftheirDayA, well astheirintensedesiretogetridofthenescienceandviparItha Desikar/Santha:) withtheirowndesire toenter ParamaPadhamas Those Jn~AnaMoorthyswithoutanytraceofnescience(MaruLaRRa Meaning: KruthyAdhikAram ofSrimathRahasyaThrayaSaaram(30 SwAmy DEsikanpaystributetosuchSANTHA:attheendofAchArya sishyAs. to bringtheDhIpaPrakAsanbeforeeyesandmindsoftheir saluted bySwAmyDEsikan,wholitthelampofSampradhAyaDhIpam SANTA: herestandsforSadAchAryAs,thetrulynobleAchAryAs them alsotoreachSadhgathi. andhelp Jn~Anam ontheTatthva-Hitha-PurushArTa to theirdisciples worldbyperformingupadEsams of vEdas)andshinevictoriousinthis

etRQb therUL uRRasem-thozhilselvamperuhaSiRanthavarpaal ;Rqb aruLuRRa sindhaiyinAlAZHIYAAVILAKKUyERRinaRE MaruLaRRa DEsikarvaanuhappAlinthavaiyaamellAm mRqb iruLaRRU IRaivaniNaiadipooNDuuyayeNNuthalAl `Rqb

fB;Abv[ fb ecn fb Etcika fb cin fetazib f Atyi[al f va{kp ;^]yF p>] f ;^]yF f ecl 49 f `ziyaviqk fvm f palin f epRkc fDy ev] ft Avyeml f Ekb f cibn f }tlal fbi[Er ftva flam th Chapter): fpal f

f

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sadagopan.org sadagopan.org the shortspaceof oneslOkam.Thisisthegreatness ofSwamy Many otherunique SrIVaishNavitedoctrinesarealsocovered herein paramparai starting fromthePraTamAchAryan,SrIDhIpa PrakAsan. DhIpikai celebratingSadAchAryALs, SathSampradhAyamandGuru Thus concludesthepowerfulTwelfth SlOkamofSrISaraNAgathi Supreme abodeofParamPadham. BrahmAnandham asParaVaasudevan (shrIVaikuNThaNaathan)atHis divyadesam,anobjectofParipoorNa PrakAsan ofThirutthaNkA Prathyaneekathvam (freefromblemish ofanykind)makesDhIpa ananthakalyANaGuNams andakhilahEya combination ofthe kind (niravadhyam).TheSukhaPrakAsamresultingfromthe limitless (nisseema),eternal(nithyam)andfreefromsorrowofany are SrI VaikuNThaNaathan’s(DhIpaPrakAsan’s)BlissandJn~Anam covered here. MaadhUryam). TheUbhayaLingAdhikAraNamofBrahmaSoothramis PrakAsan withDhIpaismusictotheears(parama VaikuNTham.TherhymingofSukha BrahmAnandham) atSrI enjoyment(paripoorNa theobjectofSanthA’s They celebrate The lasttwolinesofthe12thSlOkamare: concluding twolinesofthisTwelfthSlOkam. Lord thatarebeingenjoyedbytheSanthA:iscovered you, theLordatsrIVaikuNTham.TheananthakalyANaguNamsof ThiruvadikaL. ThefruitofthatSaraNAgathyisthefullenjoyment relationships, they(Santha:)performSaraNAgathiatYour ofallthese Friend, Abodeandalsotargetforreaching.Inthecontext theirMother,Father,Brother, PrakAsA,as consider You,DhIpa ca (matvA)sharaNamsamEtya” “santa: tvAmMaataram,Pitaram,sahajam,nivAsam,suhrudam,gatim What dotheSantha:furtheratDhIpaPrakAsan’ssannidhi? 12 Such isthepowerofwordSantha:usedbySwamyDesikanin th slOkamofSrISaraNAgathiDhIpikai. nisseema nityaniravadyasukhaPrakAsham dIpa PrakAshasavibhUtiguNamvishanti iswhattheydo.ThoseSantha: 50

agrahAra PerumAL(DhIpaPrakAsan)issoimportantforusall. NithyAradhanams forHimatHisbirthplaceandsontha DEsikan andthatiswhytheuninterruptedcontinuationof

‚ ƒ 51 ‚

sadagopan.org sadagopan.org of Satthva guNam asopposed of SatthvaguNam SrIman NaarAyaNanasopposed SwAmy DEsikantouchesonth on oneatthetimeoftheirbi He points out thatLordViLakko He pointsout of Satthva guNam asopposed of SatthvaguNam on oneatthetimeoftheirbi SwAmy DEsikantouchesonth that growsfurther andfurther.ThatblessesthechEthanan toengage GuNam and KatAksham), that chEthanan isendowedwithSathtva (JaayamAna contrast, whenYour glancesfallonachEthananatbirth bornagainandagain.In andSvargamare the gainingofnarakam themselves tothechEthananandthey engageinkarmAsleadingto TamO guNamenvelopshim.TheRajO andTamOguNamsattach dominant inhim.WhenSivA’sglances fallonthechEthanan, Mukha BrahmA’s)glancesfallonthe chEthanan, RajOguNam becomes newly born.Thisisthekramamor MuRai. WhenBrahmA’s(Chathur NaarAyaNan. Theglancesofonethe abovethreehastofallonthe moment ofbirthisseen firstby BrahmAorSivanSrIman O Meaning: He points out thatLordViLakko He pointsout SrIman NaarAyaNanasopposed of Satthva guNam asopposed of SatthvaguNam on oneatthetimeoftheirbi SrIman NaarAyaNanasopposed SwAmy DEsikantouchesonth He points out thatLordViLakko He pointsout h ViLakkoLiPerumALE!ItisknownthatachEthananduringthe

jantOramuShya jananEvidhishambhudruShtou

sattvam vimuktiniyatambhavatIityushanti|| dvaipAyana prabhrutaya:tavadavEkShitAnAm raagAdinEva rajasAtamasAcayOga:| sÅv< ivmui´ inyt< ÉvtITyuziNt. 13 ragaidnev rjsa tmsa c yaeg>, cyaeg>, tmsa rjsa ragaidnev jNtaermu:y jnne ivix zMÉu †òaE †òaE zMÉu ivix jnne jNtaermu:y ÖEpayn àÉ&tySTvdvei]tana< SlOkam 13 52 to RajO and TamO GuNams: to RajO and TamO GuNams: rth would result in the growth thegrowth in result rth would to RajO and TamO GuNams: rth would result in the growth thegrowth in result rth would rth would result in the growth thegrowth in result rth would e JaayamAna KatAksham of e JaayamAna KatAksham of e JaayamAna KatAksham of to those of ithara dhaivams. to thoseofitharadhaivams. to those of ithara dhaivams. to thoseofitharadhaivams. to those of ithara dhaivams. to thoseofitharadhaivams. Li PerumAL’s glancesfalling Li PerumAL’s Li PerumAL’s glancesfalling Li PerumAL’s Li PerumAL’s glancesfalling Li PerumAL’s

fall onthechEthanan: prakruthi-sambhava guNamsattachtothembasedonwhoseglances come topartakeofHisnatureandbecomegarbhaSrImAns.The Those whohavereceivedtheJaayamAnakatAkshamofLord,they of SrImathBhagavathGeethai. GithAchAryan (ViLakkoLiPerumAL)inthe14 In thisslOkamSwamyDEsikansalutestheUpadEsamsof The resultoftheglances ofShivAfallingonachEthanam atthetime (Vishaya sangam)and restlessness. ispainarisingfrom attachment of rajas work andpassion.Thefruit This chEthanamisbornagainand again amongthoseattachedto activity leadingnowhere,unrestand longingresults(Githai:14.12) to thedetrimentofpursuithigher goalsoflife. gross passionresultsandoneisengaged inceaselesschasingofthem attachment (bonding)toaction takesplace.Thirstforsensualand JaayamAna katAkshamofBrahmA falls onthechEthanam;then ofpassionandthatresultwhenthe thenature RajO guNamisof true happinessandknowledge). Satthva guNamresultsinJn~AnaandSukhasangam(attachmentto guNams bindtheimmutableSelfinbody. Satthva, Rajas,TamOguNamsarisefromPrakruthi.Thesethree Meaning: Additional Prabhrutaya: itiushanti) VyAsa BhagavAnhaveelaboratedonthistatthvam at theappropriatetime.Swamy DEsikanpointsoutthatSageslike himself insaadhanais(BhakthiorPrapatthi)thatresultMoksham niyatam). grants Moksham ViLakkoLi PerumAL’sglanceonchEthnamatthetimeofbirthsurely

nibadhnanti MahAbAhOdEhEdEhinamaavyayam sattvam rajas-tamaitiguNA:prakruti-sambhava:

Comments: (tvat avEkShitAnAm Jantu: sattvam vimukti (tvat avEkShitAnAmJantu:sattvamvimukti . The dominanceofsatthvaguNamduetoSrI

--GIthai 14.5 53 th andthe 16 Greed, ceaseless Greed, ceaseless (dvaipAyana th chapters .

sadagopan.org sadagopan.org He who rejects/abandons the injunctions of My SaasthrAs and acts andacts theinjunctionsofMySaasthrAs He whorejects/abandons Meaning: guNams andgrowSatthvaGuNamwith theHelpofHisSaasthrAs: and 24),GIthAchAryanpointsoutthe waytogetoverRajOandTamO In thefinal twoslOkamsofthischapterSriBhagavathGItha(16.23 chEthanams. discusses atlength thecharacteristicsofthesetwotypes those withdivinedestiny(DhaivI)anddemonic(AasurI) beings.Heclassifiesthemintothecategoriesof Demonic typesof In the16 falling onthechEthnamattimeofbirth. (GIthai: 14:27).TheseresultfromtheeyeglancesofMadhusoodhanan changeless, theembodimentofeternaldharmAandperfectbliss (prathishtA)ofBrahman,theeternaland Lord astheground the sametofriendandfoe(GIthai:14:2425).Herecognizes the sameinhandlinghonoranddishonor(maana-apamAnam).Heis anugraham isalikeinpleasureandpain(SamaDukkha:Sukha:).He beyondthethreeguNAsthroughbhagavath The onewhocrosses intelligence (MooDA:)ThefruitofTamOguNamisthusignorance. ofbeingslacking thewombs results. ThatchEthanamisbornin other thanwhatitshoulddoforsathgathi.FirmbondagetosamsAram indolence andsleepresults.ThechEthanamengagesineverything AchArya RaamAnujA’swordsi.e.,erroneousjn~Anam(nescience), knowledge (VasthuYaaTAthmyaviparIthavishayaJn~Anam)in of birthisattachmenttoTamOGuNam,whichthecausefalse Jn~AtvA shaastravidhAnOktamkarma kartumihArhasi Maa shuca:sampadamdaiveemabhijAtOsiPaaNDava|| tasmAth shaastrampramANamtEkaryakAryAvasthitou na sasiddhimavApnOtisukham ParAmgatim|| daivI sampadvimOkShAyanibandhAyaAasurImatA| Ya: shaastravidhimutsrujyavartatEkaamakaarata: | th

chapter,GIthAchAryan discussesfurthertheDivine and -- GIthai16.24 --GIthai 16.23 --GIthai: 16.5 54

so importantforusall. birthplace andforHissonthaagrahAraPerumAL(DhIpaPrakAsan)is nithyAradhanams outofgratefulnessforSwamyDEsikan atHis in deepmeanings.Thatiswhytheuninterruptedcontinuationof He distillstheessenceofSath SampradhAyaminslOkamsabundant DEsikanandHisSriSookthis,where greatnessofSwamy This isthe leads oneontotheThiruvadiofGIthAchAryanHimself. sadAchAryan firstandthroughsadAchAryan’stapasanugraham falling onachEthanamatthetimeofbirthandleadsoneto That desireforSaasthraJn~AnamarisesfromtheLord’sdhrushti engage intheKarmAshere. With theprakAsamofthatSaasthraDhIpam,OhArjunA,Youshould light (ViLakkoLi)onwhatshouldbedoneandrejected. Sathgathi. Therefore,useMySaasthrAsasYourauthorityandguiding under theinfluenceofdesireneitherattainsperfectionor

‚ ƒ 55 ‚

sadagopan.org sadagopan.org that is done in asmalltimefr that isdonein patient waiting forasmallvy patient waiting the Prapannan for granting th the Prapannanforgranting (most mercifulNature)of SwAmy DEsikannarrateson Fruits (MOksham): patient waiting forasmallvy patient waiting that is done in asmalltimefr that isdonein (most mercifulNature)of SwAmy DEsikannarrateson seek your grace. If You do that for one jeevan, then You have to grant seek yourgrace.If Youdothatforonejeevan,then havetogrant thathasnotusedthemeans (upAyam)to mOksham toaChEthanam abundant compassion, youwillbeaccusedofpartiality ifyougrant their karmAs.YourdayAguNam is matchless.Inspiteofthat then, Youcanonly grantthefruitstoeachjeevAthmAaccording equanimous inyourconducttowards allofthechEthanams.Even Oh Lord!Youhavenonaturallikesor dislikesaboutanyone. Youare the jeevanmanykindsoffruits. Its karmavinaisaretimelessandanAdhi. Thosepoorva karmAs yield JeevAthmA acquiresasarIram(body) becauseofitspreviouskarmAs. O Meaning: Fruits (MOksham): th the Prapannanforgranting that is done in asmalltimefr that isdonein forasmallvy patient waiting (most mercifulNature)of the Prapannan for granting th the Prapannanforgranting SwAmy DEsikannarrateson Fruits (MOksham): h ViLakkoLi PerumALE! Oh MOksha-DhAyaka MukundhA! The ViLakkoLiPerumALE!OhMOksha-DhAyakaMukundhA!The

svAbhAvikam tavasuhruttvamidamgruNanti||

svEnaiva kluptamapadEshamavEkShamANa:| svaprApatayE tanubhrutAmtvarasEMukunda karmasvanAdi viShamEShusamOdayALu: SvaÉaivk< tv suùÅvimd< g&[iNt. g&[iNt. suùÅvimd< tv SvaÉaivk<

kmRSvnaid iv;me;u smae dya¦u> SvenEv Kl&Ýmpdzemve]ma[> , SvàaÝye tnuÉ&ta< Tvrse muk…Nd SlOkam 14 56 SrIman NaarAyaNan andHis NaarAyaNan SrIman SrIman NaarAyaNan andHis NaarAyaNan SrIman SrIman NaarAyaNan andHis NaarAyaNan SrIman ame) torushtherescueof ame) torushtherescueof ame) torushtherescueof Ajam (Prapatthi anushtAnam Ajam (Prapatthi Ajam (Prapatthi anushtAnam Ajam (Prapatthi Ajam (Prapatthi anushtAnam Ajam (Prapatthi the Parama DaayALuthvam the ParamaDaayALuthvam the Parama DaayALuthvam the ParamaDaayALuthvam the Parama DaayALuthvam the ParamaDaayALuthvam e boon of the greatest of e boonofthegreatest e boon of the greatest of e boonofthegreatest e boon of the greatest of e boonofthegreatest

He ishoweveraParama DayALu.HisKaaruNyamisalso matchlesslike viShamEShu karmasu sama:) effects ofkarmAstheJeeva Kotis innate (svAbhAvikam).Heisequipoised inHisadjudicationofthe that displayofVaathsalyamtotheJeevans onthepartofLordis “idam tavasvabhAvikamsuhruttvam gruNanti” Swamy DEsikanreferstothisinnate VaathsalyamoftheLordas: Jeevans. Lord isstandingproofofHisMahAGuNam, Vaathsalyamtowardsthe performs prAyascchitthams(atonementrites).Thisdispositionofthe gives alightpunishmentorissatisfiedwhenthecontriteprapannan commits consciouslyapachArams(transgressions),thenourLord to punishtheprapannanforthose trespasses.Iftheprapannan unconsciously doestransgress,ourLordnothavetheinclination anger oftheLordsubsidesanddisappearsaltogether.Ifprapannan forgives theprevioustrespassesagainstHisSaasthrAs.Theearlier Kartavyam- Bhakthi yOgamoreasy-to-observePrapatthi( Therefore attheverymomentofobservancedifficulttoexecute PerumAL’s Vaathsalyam(affection)fortheerringjeevansislimitless. grantham isknownas His arguments fortheneedtoperformPrapatthisva-rakshaNam. Swamyinassemblingthe MadhurAnthakam E.VeerarAghavAcchAr VaasiSriU.Ve. ofVaikunta AdiyEn willfollowthetreatment Additional friendship towardstheJeevans. described bysagesasaproofofYourinnatedeepaffectionand Moksham. ThisgenerousandcompassionateactofYours hasbeen oftheChEthanamtogranthimparamagathi to theside facilitate theperformanceofthatUpAyamandimmediatelyafterrush performance ofPrapatthibytheJeevaniscausedYou.You performance oftheeasiesttopracticeupAyamPrapatthi.Eventhat ornot.Therefore,Youawaitthe performed anyUpAyaanushtAnam the mOkshamtoalljeevansindependentofwhethertheyhave

performed inatrice Comments: SampradhAya SudhA.

.

57 ), OurSupremeLordMukundhan

. Thelearnedonessay (tanu-bhrutAm anAdi KShaNa

sadagopan.org sadagopan.org AchArya RaamAnujA: ANUVRAJET”. yugaLamananyAtma san~jjEvanEnatatgatasarvabhAvEna SHARANAM sahasrENApi saadhanam astItimanvAna:----SrImata:caraNAravindha prAptayE catatPaadAmbujadvaya prapttE: anyannamEkalpakOti toperformSaraNAgathi (Prapatthi)totheLord: to Hisdisciples In SrIVaikuntaGadhyam,AchAryaRaamAnujA performedupadEsam sharaNam ahamprapadhyE”. SaraNAgathy: In SrIrangaGadhyam,AchArya RaamAnujA performedclear sharaNamaham prapadhyE”. SaraNAgathy thisway: In SaraNAgathy Gadhyam, Ac secure Moksham. Prapatthi asoneoftheeasy-to-practiceandunfailingUpAyamto SlOka adhikAramsofSrImathRahasyaThrayaSaaram)toestablish (NikshEpa Rakshai,SaadhyOpAyasOdhanAdhikAramandcharama it isthesampradhAyam.SwamyDEsikancreatedmanySrISookthis Bhakthi yOgamtothesameeffect.SwamyDEsikaninstructedusthat Uttharam dayatSrIrangamforMOksham;Maharishisundertook AchArya RaamAnujAperformedPrapatthiHimselfonaPanguni invocation ofAadhisabdham. prapatthi yOgamsaremeansformOkshamasimpliedbythe bhEdAt”, (3.3.56), Soothram onBrahma In hiscommentary tvarasE). (svEna yEvakluptamapadEshamavakShEmaNa:sva-prAptayE suffering jeevaninunparalleledhastetogranttheMOksham Him thatPrapatthiinducedby appropriately. Oncethejeevanperforms in thematterofrespondingtopoorva-karmAsjeevans rescue, whilemakingsurethathisimpartialityisstrictlymaintained tocomethejeevan’s He looksthereforeforaminisculeexcuse sufferingoftheerringjeevans. His Vaathsalyam.Hecannotbearthe (svEna yEvakluptamapadEsham)

Srutha PrakAsikAcchArinstructsusabouttheviewof

“shrIman naarAyaNa!tavacaraNAravinda yugaLam

“aadi shabdEnanyAsOvivakShita:”. “ananya sharaNa:tvatPaadAravindayugaLam

58 hArya RaamAnujA performed ,

our Lordrushestothesideof

“naanA shabdAdi Bhakthi, “tat (small excuse, vyAjam)thatSwamyDEsikanreferstointhisslOkam: therefore wedonot needtoobservePrapatthi.Thisistheapadesam EmperumAnAr hasalreadyperformedsaraNAgathyforusand akhilahEyatyAdhinA”; out unambiguously: Gadhyam. anuvrajEt”, “aatmAnamBhagavatinivEdayEt” SampradhAyam. AchAryaRaamAnujAhasclearlystated, This isSwamyDEsikaSampradhAyamandPoorvAchArya day andupadEshamtohisdisciples,latterarebespeciallynoted. His ownSaraNAgathiutterancesatSrIrangamonaPanguniUttharam GeethAchAryan. asrevealedtousby these tatthvamsrelatingtoPrapatthi In theCharamaSlOkAdhikAram,SwAmyDEsikanelaboratesbrilliantly upadEsha mukhEnEtivishESha:” svAnushTAnOkti mukhEnashiShyashikshaNamkrutam; tasmimstu own protection).SwAmyDEsikansummeditallupthisway: forsva-rakshaNam(one’s as MOkshOpaayam(UpAyamforMOksham) EmperumAnAr’s upadEsamisthateveryonehas toperformPrapatthi

In his Nithya grantham, AchArya RaamAnujA has pointed In hisNithyagrantham,AchAryaRaamAnujAhaspointed --14 svEna yEvakluptamavEkshamANa: th shlOkamofsharanAgathidIpikai. hence, wecannotescapebythinkingthat Sva-prAptayE tvarasE” ‘tamEva sharaNamupagacchhEt “dayALu: ‚ . ƒ 59 Among thetwoinstances,through ‚

in SrI VaikuNTha in SrIVaikuNTha “sharaNam “yEtayO:

sadagopan.org sadagopan.org Lord DhIpa PrakAsanwakesup Lord DhIpa follow the righteous pathof follow therighteous SwAmy DEsikan describes how our mostcompassionate describes howour SwAmy DEsikan “sleep” outofHisDayAP vEdas: SwAmy DEsikan describesho SwAmy DEsikan You takepityonus anduseYourlimitlessDayA andgentlyshakeus an importantjourney ofthisnaturehastocommence. OhBhagavan! state ofsleep(torpor). Itisnecessarytoawaken us(such people)when ina thewayforsuch ajourney.Weare hand ofotherstobeshown weaklings, tinychildren, foolsandtheblind,whoneedhelping infirm this righteouspath.Weareina state similartothatof PrakAsa PrabhO!Wehaveneitherthe Jn~AnamandtheSakthitoseek are founddeficientintheirresolveto followtheVedicpath.OhDhIpa do nothavethediscriminatingintellect. ThosewhohaveJn~Anam jn~Anam andSakthitofollowthepath prescribedbythevEdas.Many have theenergytoundertakethat journey.Similarlyoneneeds know thewaytoconductthemselvesinthisworld.Theyshouldalso O Meaning: “sleep” outofHisDayAP PrakAsanwakesup Lord DhIpa vEdas: pathof follow therighteous Lord DhIpa PrakAsanwakesup Lord DhIpa SwAmy DEsikan describesho SwAmy DEsikan follow the righteous pathof follow therighteous “sleep” outofHisDayAP vEdas: h ViLakkoLiEmperumAnE!Peopleoftheworld(Janthu:)should

prasthAna shaktirahitAnpratibhOdhyajantUn| jeerNa stanadhayajaDaandhamukhAnivAsmAn nEtum MukundayatasEdayayAsahatvam|| nidrAyitAn nigamavartmanicArudarshee àSwan zi´ rihtan! àitbaeXy jNtUn!, jNtUn!, àitbaeXy rihtan! zi´ àSwan jI[R StnNxy jfaNx muoainvaSman! muoainvaSman! StnNxyjfaNx jI[R net

DEsikan’s DivyaSookthi ofDayASathakamto comprehendHisDayA NirvEdA…vitarasi). the slumberingjanthus Lord’s DayAas Devi,oneofHisDivineconsorts,whowakes up revered as“DayASathakam”.Here, SwamyDEsikanvisualizesthe refer tothepassagesofmagnificent sthuthiofSwamyDEsikan To comprehendthepowerandnature ofthisDayAGuNam,wehaveto anukampA ofDhIpaPrakAsanisbehind thiseffortbyHim”. Nigamaantha MahAGuruAnswers: act insteadofignoringus,theslumberingones? Swamy DEsikanasks: nEtum yatasE and ancientrouteofPrapatthitoattainYou( commence youreffortstosetusuponourtravelalongtheauspicious nidrAyitAn asmAnpratibOdhya auspicious waysprescribedbyYourvEdas shake usoutofourtorpor,whichpreventsfromfollowingthe compassion ( removed fromthepracticeofVedic rules.Youhavelimitless TamO guNam.WearetotallyunawareofYoursaasthramsandfar (ignoramus), ones overcomewiththeeffectsofage), darshee” conferring Lord.SwamyDEsikan’ssalutationis Yoga-KshEmam). Heisalsosalutedas“Mukundhan” ortheMoksham- One with“nallanOkku”(mostauspiciousintentandoutlookforour The LordofThirutthaNkAissalutedhereas“ChAruDarsee”orthe Additional Your compassionatebenevolence? qualified tobeadhikArisforMOksham.HowcanonethankYou ordinance ofthevEdas?Youtakeparticularinterestinusbecoming path ofPrapatthi andmakeustravelonthatroad.Isitnot the awakening process.Afterwakingusup,Youshowtheauspicious out ofourdeepslumber.Yourintentistohelpusthroughthis

.

We, theJanthUs(ChEthanams)arelikeJeerNa: Comments: andha: aparimita dayAguNam ). (blind ones). Let usseekfurther referencesfromSwamy What propelsHimtoengageinsuchamerciful

(acid vishiShtAn--- JantUnavalOkyajaata ). Youshakeusandwake As aresultofourslumber bornoutof 61 ). Hence,youcatchholdofusand “It isHisdayAguNam.The Sthanandhaya: “Mukunda! tvamcAru- asmAn pratibOdhya (nigama vartmani (infants), (dilapidated

JaDa:

sadagopan.org sadagopan.org MukthAs. DayA Devi takes on the form of SaddhEsikAthmA (taking ofSaddhEsikAthmA (taking takes ontheform MukthAs. DayADevi effulgence ofHari NaarAyaNansurroundedbythe NithyAsand mukta anuShaktam VruSha Vedic upakaraNams and takingthemtothebazaarofvEdams andpointingouttheright and matchlesshelpofDayADeviwaking uptheslumberingjeevans for thosewhoareimpoverished to takethespecialformofDayADevi.Thatislike thetreasure SwamyDEsikanvisualizedthatcompassion Mercy) inDayASathakam. and nourishingflowofCompassion),KaruNA VaruNAlayam(Oceanof Ocean (DayAmbOdhi).IthasbeendescribedasKaaruNyaGanga(cool The Lord’scompassionhasbeencomparedtothevastnessof The GuNam (anukampA,KaruNA)behindthisactofrescuebyHim. The 39 guNEShu sArvabhoumI) saluting HerastheEmpressofall the GuNams oftheLord SwAmy DEsikanpaysthehighest compliments toDayADeviby becomes DayALubecauseofYou guNam oftheLordasinnate prajAnAm tama:samayasi). destroys thedarknessofnescience mayEna sthirapradIpEna) the dhIpamofappropriateSaasthrAs affection andconcern for thehelplessjanthus thaariNi). of SamsAram,wherethedangerdrowningisimminent (Jantum prabOdhayati). moorcanA juShTam) accumulated, thejanthus(jeevans)areinastateoftrance the helplessjanthuslostinslumber.Duetobundleofpaapams guNams ofHislikeSakthi,Balametalcompletethetaskrescuing propels Himtoprotectthesuffering/slumberingjanthus;other purushArtams three other the growingfieldforharvestofMokshamand Lord’s th slOkamofDayASathakamhasclose links totheirreplaceable The ever-growingDayAoftheLordislikeakalpakA creeper DayA (apavarga trivargayO:sooti).

(nigama vipaNimadhyEbhavatyAvyanjitam, nitya ; theLord’sDayAwakesthem(thejeevans)up (samAhita snEhA), . That DayAoftheLordliftsusoutocean andthroughprakAsamofthatdhIpam (krupaNa janakalpalatikA). SwAmyDEsikandescribestheDayA

(DayE! tvamsvabhAvabhUtA) giri Harineelam) (akincana: nidhimiva). 62 (shAstra-mayEna sthirapradIpEna (KamalA nilaya:tvayAdayALu:) (anuguNa-dasA arpitEnashAstra- DayA Deviblessesthemwith Our Lord’scompassion

to enjoy theBluish That DayA is That DayAis With great With great . The Lord . TheLord (samsAra (durita (tvam . Desam ofThirutthaNkA! PrakAsan standingnearthebanksofVEgavathiRiveratDivya Such isthegloryofDayADeviandHerpoweroverLordDhIpa Prapatthi forJanmaSaapalyam. from thevEdasandSaasthrAshelpswithperformanceof the bodyofasadAchAryan)andpreparesJeevanwithUpadesams

‚ ƒ 63 ‚

sadagopan.org sadagopan.org anushtAnam and howsuchan anushtAnam Where SwAmy DEsikan describesth DEsikan Where SwAmy samsArIs andhelpsthemcr samsArIs Where SwAmy DEsikan describesth DEsikan Where SwAmy There are Additional at atimeoftheirchoice. them totheothershoreofsamsAric oceanandgrantthemMoksham above upAyams.Aftertheyperformone oftheseUpAyams,Youbring immersed deepinSamsAram,You make themperformoneofthe kinds ofPrapatthileadstoMoksham. ForupliftingthesamsAris Nishtai. SaasthrAsassertthattheperformanceofonefour (viz.) Svanishtai,UktiNishtai,AchAryaNishtaiandBhAgavatha (viz.) BhakthiYOgamandPrapatthi.Latterdividesintofourtypes O Meaning: samsArIs andhelpsthemcr samsArIs and howsuchan anushtAnam anushtAnam and howsuchan anushtAnam Where SwAmy DEsikan describesth DEsikan Where SwAmy samsArIs andhelpsthemcr samsArIs 1. h mahAthmAs directly performPrapatthiatthe sacredfeetof the svanishTai DhIpa PrakAsA!ForsecuringMoksham,therearetwoupAyams four kinds

trAtAstarantya vasarEbhavinObhAvAbdhim|| Comments: tannishTa samshrayaitIvavikalpyamAnam| Bhakti: Prapatti:athavaaBhagavanstadukti: yamm kamcidEkamupapaadayatAtvayaiva is followed by those with visEsha Jn~Anam.Such by thosewith isfollowed of Prapatthiarereferred tohere: ÇataStrNTYvsre Éivnae ÉvaiBxm! . ÉvaiBxm! Éivnae ÇataStrNTYvsre tiÚó s<ïy #tIv ivkLPymanm!, #tIvivkLPymanm!, s<ïy tiÚó Éi´> àpiÄrw va Égv Égv àpiÄrw va Éi´> y< k

SlOkam 16 oss theoceanofsamsAram: oss theoceanofsamsAram: oss theoceanofsamsAram: 64 anushtAnam protects the protectsthe anushtAnam anushtAnam protects the protectsthe anushtAnam anushtAnam protects the protectsthe anushtAnam e four kinds of Prapatthi Prapatthi of e fourkinds e four kinds of Prapatthi Prapatthi of e fourkinds e four kinds of Prapatthi Prapatthi of e fourkinds

the sambhandhamwithasadAchAryan.In 9 sthAnam ofParamaPadham DhIpa PrakAsanhelpstheone,whowishestoreachsuperior time, suchprapannAscrosstheoceanofSamsAram. upapaadayatA tvayA) perform oneoftheabovefourUpAyams Here theLordisone,whoinducesSamsAris secure Moksham. They have the capacity to enchant the Lord secure Moksham. They havethecapacitytoenchant theLord perform Prapatthi Yogam endearsoftheheartSriya: Pathiand time consumingBhakthi YogamortheKshaNaKarthavyam, easy-to- do theysucceedinthismatter?Either thedifficulttopracticeand SaadhyOpAyam (thataretobeperformed forsecuringMoksham).How yOgam andPrapatthiYOgamstand asoneorothermeans siddhOpaya: tuniravadhikadaya:sarva shakti:shrI-sakha:) SiddhOpAyam inthematter of Mukthi/Moksham Our LordSrIMaragathavalliSamEtha DhIpaPrakAsanisthe into twocategories:BhakthiYogamandPrapatthi SwAmy DEsikaninstructsusthattheupAyamforMoksham divides puruShai:” The mumukshu/bhUShNu: the vEdas). sruta:” Vimsathi, SwAmyDEsikansaid: help ofaSadAchAryan.Inthe17 of MOkshaSukham).TheyseekPrapatthiastheirupAyamwiththe

4. 3. 2. performed byaBhAgavathan,whoisnotanAchAryan. BhAgavata nishTai: performed bytheAchAryan. AcArya nishTai: utters thePrapatthiwordsspokenbyAchAryan. ukti nishTai: Lord.

(this PrapatthiisthedirectcauseforMokshamasrevealedby

“(upAyam) sa:Puna:siddha-saadhyaprabhEdAt” (One who desires in this world to secure the purushArTam desiresinthisworldtosecurethepurushArTam (One who Here, theMumukshu(OnewhodesiresMoksham)

and protectsthem The MumukshustaysinsidethePrapatthi The MumkshustaysinsidethePrapatthi (bhUShNu:) is “ihasva-abhIShtaprAptihEtu 65 th slOkam of Sri Nyasa Vimsathi, slOkamofSriNyasaVimsathi, “asou saakshAt mOkshAya ca “asou saakshAtmOkshAyaca by helpinghimorherrealize (trAta:). (Yamm kamcityEkam th At the appropriate At theappropriate slOkamofNyAsa (bhavina:) .

(Muktou Bhakthi Bhakthi to

sadagopan.org sadagopan.org the Divyadampathis,whostandontopofthatGuruParamparai. we areblessedtocelebratethegloriesofSadAchAryaparamparaiand and OurLord forSwamyDesikan,ourDEsikEndran of NithyArAdhanamatThUppul When wehavetherareopportunitytojoinindivyaKaimkaryam the Lord. of oftheDayA glancesfellonhimasaresult AchArya’s mostmerciful Himself of SaraNAgathyattheLord’sThiruvadiwasmadepossiblebyLord fruit thatonedesires.SwamyDesikangoesontosaytheblessing utterance ofthewordSaraNAgathibeforeLordwillresultinevery yield allthePhalans In SrINyAsaTilakam,SwamyDEsikanassuresusthatPrapatthiwill sakrut nyastaBhAra:athatusadAnaprayasyEt). anugraham ofaSadAchAryan anddoesnotrepeatitagain (VasIkAra Siddhi).TheprapannanperformsthePrapatthiwith (aadhyam tvat-mooladEshikakaTakShanipAtamPhalam). SrI MaragathavalliThAyArSamEthaDhIpaPrakAsan, (sharaNa varaNaVaaNIsarvahEtu:). ‚ ƒ 66 ‚

That very (Yasmai Rahasyams): Lord ViLakkoLi PerumAL’savathaarams(AvathAra SwAmy DEsikansalutesthesi Rahasyams): Lord ViLakkoLi PerumAL’savathaarams(AvathAra SwAmy DEsikansalutesthesi O Meaning:

Rahasyams): Lord ViLakkoLi PerumAL’savathaarams(AvathAra SwAmy DEsikansalutesthesi of anytraceRajO orTamOguNams. of humanbeings.It isconstitutedonlybySuddhaSatthvam devoid constituted bythefiveelements(pancha bhUthams)asinthecase Your ThirumEni(sacredBody)during theseavathAramsisnot guNams (innate,naturalrighteousattributes) YoursvAbhAvika during suchavathArams,Youdonot castaside jaalams (deceptiveacts) magician’sindhra- the formsthatyoutakearerealand are notlike yours formsduringthoseavathAramsof dominates. Youtakeondifferent You incarnateinthisworldwheneverunrighteousness(adharmam) h ViLakkoLIEmperumAnE! samsthApasya anaghajanmabhi:aadyadharmam||

aatmIya rakShaNavipakShavinAshanArthai: aprAkrutai: nijavihAravashEnasiddhai:| naanAvidhai: akapaTai:ajahatsvabhAvai:

s Aàak«tEinRj ivhar vzen isÏE>, nanaivxE rkpqE rjhTSvÉavE> rjhTSvÉavE> rkpqE nanaivxE SlOkam 17 67 x mysteries relating tothe mysteries relating x x mysteries relating tothe mysteries relating x x mysteries relating tothe mysteries relating x

sadagopan.org sadagopan.org long andmajesticmetreofSaardhUlaVikrIdithamtakesthisform: The wholeslOkamcelebratingtheLord’stenavathAramssetin undertake thisgiganticefforttoprotectthevEdas. “IcChA Meena!” under theoceanwaters.SwAmyDEsikansalutesLordhereas ocean tofindthevEdas,whichwerehidden bytheasuraninhis home Our LordtookMatsyAvathAramandplungedintothedepthsof form ofMathsyam(Fish)torecoverthevEdasstolenbyAsuran. to thesvath-sankalpamofLordbeingresponsiblefortaking In hismagnificentSrIDasAvathAraSthOthram,SwamyDEsikanrefers In SrimathRahasya ThrayaSaaram,SwAmyDEsikanrefers brilliantly yet anotherinstance ofsuchanavathAram. RaamAvathAram as well.Kalki avatharamatthe endofKaliYugam is punished andtheSaadhushaveto beprotected.Thisistrueof place, whenadharmamdominates and thedhushtAshavetobe avathAra rahasyam:Incarnationtaking refers toanotherofthesix Meena”. ThisisoneoftheavathAra Rahasyam.“RakshAVaamana” Lord’s Svath-Sankalpamisindicated bythechoiceofwords:“IcchA Additional tottering withthesupportofonlyoneleg. its fourlegs.InKaliYugam,thecowofDharmamissaidtobe Krutha Yugam,whenthecowofDharmamissaidtostandfirmlyon unrighteousness andestablishthemostpiousDharmamofancient as sacredavathAraPurusha karmabhUmi mysteries,youincarnateinthis Shrouded inthesesix jalpanta: puruShA:punantibhuvanam puNyaougapaNyApaNA:|| and topunishtheenemiesofYourdevotees. karmAs. YoursarIramisintendedonlytoprotectyourdevotees Further, YoursarIramunlikeoursisnotforenjoyingthefruitsof Your SarIramcomestobebecauseofsankalpam(volition) your sarIramduringYouravathAramsisnotcreatedbykarmas. RakShA VaamanaROshaRaamaKaruNAKaakutsthahElAhalin| IcChA MeenavihAraKacChapaMahApOtrinyadrucChAHarE krIDA vallavaKalka-vAhanadashAkalkinniti pratyaham Comments: He took on the task Himself. Nobody asked Him to Himself.Nobody asked Him He tookonthetask

68 n (PurushOtthaman),destroy

karma sambhandham). janamabhi:” destroying theenemiesofHisBhakthAs) and (for protectingHisdevotees), In this17 SwAmy NammAzhwArwonderinglystatesinthiscontext: He takesthemanyavathAramsbasedonHisvolition. the avathArams: about thesankalpamofLordalonebeingdrivingforcebehind Sage ParAsara,theauthorofVishNuPurANAmspeciallypointsout Siddhai:” other wordschosenforthisslOkam: “AprAkrutai:”. influence ofthepanchaBhUthamsisreferredtobyword: “Ajahat svabhAvai:”. Maintaining Hisinnate kalyANaGuNams isreferred tobythewords: sathyathvam isreferredtobythechoiceword adhikAram): rahasyams abouttheVibhavaavathArams(CharamaslOka to thesesix

“ ;[ shuddha sattvamayatvamcasvEcChAmAtra-nidhAnatA| dharmaglAnou samudaya:saadhusamrakshaNArthatA|| (originating outofHisleelais), “inninna yOniyumAipiRanthAiImayOrthalaivA!” f [i[ (blemishless avathArams,whichhasnothingtodowith th avatArasya satyatvamajahatsva-svabhAvatA slOkamofSrISaraNAgathiDhIpikai,avathAra f[ Eya[iy Additional avathArarahasyamsarereferredtobythe “IcChA gruhItaabhimatOrudEha:” Having aSuddha SathvasarIramwithoutthe

‚ f tay

AatmIya RakShaNa dharmam AatmIya RakShaNa dharmam f ;AmEyaa “nija vihAraVasEna

f tAlva “a kapaTai:”

“anaga ”

(for

sadagopan.org sadagopan.org SwAmy DEsikansalutestheSo guNams of padhavi of Chathur-mukha BrahmA, DevEndhran, the king of padhavi ofChathur-mukha BrahmA,DevEndhran, the kingof nikhilAni padAnigADham majjanti” Oh LordOfThirutthaNkA! Additional Souseelyam andsoulabhyam/easeof access withoutlet). readily withlowlyoneswithoutholding backisindeedtheguNamof one ineveryway mixingYour souseelyaguNam!(Themostexalted with themasiftheyareyourequals. Wondrous indeedisthecourseof like Guhan,thehunterkingandSugrIvan, themonkeyking!Youmix this immeasurableandlimitlessglory, youseekthehelpoflowlyones of minisculedropletsofYourVaibhavam.Inspite contained inthese contained. AllthepositionsstartingfromBrahmAdownwardsare droplet ofthatoceanyourvaibhavam,theentireworldis Your gloriesareimmeasurablelikethevastnessofocean.Ineach O Meaning: guNams of SwAmy DEsikansalutestheSo SwAmy DEsikansalutestheSo guNams of h LordofThirutthaNkAdivyadEsam!OhViLakkoLiPerumAnE!

sheelEna hantashishirOpavanEshwaratvam|| Comments: nIrIndhram aashrayasineecajanaamstathApi ViLakkoLi PerumALhere: ViLakkoLi PerumALhere: ViLakkoLi PerumALhere: majjanti tEmahimasaagarasheekarEShu| nimnOnnatAni nikhilAnipadAnigADham zIlen hNt izizraepvneñr Tvm!. nIrNØmaïyis nIc jna

“tE mahimasheekarEShu nimnaunnatAni SlOkam 18 70 . ulabhyam andthesouseelya ulabhyam andthesouseelya ulabhyam andthesouseelya

All thenoblesthAnams likethe

Before befriending you, Oh GuhA, we were four brothers. Now, we have Before befriending you, OhGuhA,wewerefourbrothers. Now,wehave Meaning: forehead areyourrelatives.Thisland girdledbytheOceanisyours. beloved brotherLakshmaNanandMy beautifulwifewithalovely Oh MydearGuhA!Youareprecious tomelikemyverylife.My Meaning: instead ofaccompanyingHimintotheforesttoserve. consoled Guhanandaskedhim tostaywithhisrelativesandsubjects are beautifulportrayalsoftheLord’ssouseelyaGuNam.Ramaa RaamA’s embraceofGuhanandaffectionateconversationwithhim 1. AffectionateInteractionwithGuhan: Display king athiscapitalofSrungavErapuramonthebanksGangaaRiver. PrakAsan asRaamachandraandHismeetingwithGuhan,thehunter The referencesherearetotheVibhavaavathAramofSrIDhIpa help. WhataSouseelyamthatYouDisplay!Itismatchlessindeed! hunters andestablishfriendshipwithamonkeykingseektheir kingof the mostdisarmingmannerandminglewithanunlettered theseasidein andyet,Youputall Your immensegloryandsplendor are totallysubmergedinsideasingedropletofYourMahimai.Suchis sthAnams ofashtaVasusandALLothertheirglories EkAdasa RudrAs,thesthAnamsofregentsDirections, (Vaayu), thesky,constellations,Moon,Maruths, twelve AdhithyAs,thesphere ofSpace andtheLord ofthewind Svargam, KubEran,thelordofwealth,tenformsFire(Agni),

--Kambha RaamAyaNam:AyOdhyAKaaNDam:GuhaPadalam:verse676 munpu uLemorunaalvEmmudivuuLathu yenaunnaa of innnanuthalAL ninnkELnaLirkadalnilamyellAm

unnuduyathu naanunnthozhilurimaiyinuLLEn

Souseelyam ---Kambha RaamAyaNam:AyOdhyAKaaNDam: anpu uLainiNaamohrIYVAKALaanOm Yenn uyirAanAineeiLavalunniLayAn Guha padalam:verse 677

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sadagopan.org sadagopan.org magnificently throughthissOkam. Swamy DesikansalutesthissouseelyaguNamofLordDhIpaPrakAsan souseelyam oftheLordisbeautifullydisplayedhere. Coronation ceremonyandbidshimfarewellwithgreataffection.The return toAyOdhyA,RaamachandranhonorsSugrIvanduringHis during VibhIshanasaraNAgathyandonthebattlefieldatLankA.On Our Lord,theSarvaj~nansoughtcounselofmonkeyking,SugrIva, punished, Raamachandran consolesSugrIvaninthetenderest manner. SrI RaamachandranwithHisdearconsort,SitAPiraatti.AfterVaaliis many sargamsofSrImathRaamAyaNam.SugrIvanpromisestoreunite race andamonkey islovinglydescribed byAadhiKaviVaalmIkiin ofRaghu friend.Thisfriendshipbetweenthescion SugrIvan asadear distraught SugrIvanbyHanumAnandRaamajoyouslyembraces been badlytreatedbyVaali,hisbrother.Raamaisintroducedtothe In KishkindaaKaanDam,SrIRaamachandranmeetsSugrIvan,whohas 2. FriendshipwithMonkeyKing: spoke toGuhan. Pressing GuhAtightlyoncemorewithhisroundedarms,SrIRaamA Meaning: embraced theNishAdaRaajAGuhanandspoketohim: Aadhi KaviVaalmIkidescribestheaffectionatewayinwhichRaamA become afamilyoffivebrotherswithlimitlesslovebetweenus. “bhuJabhyaamsaaduvrutthAbhyAmpeeDayanvAkyamabraveeet”

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performs upadEsam for uson performs upadEsamfor NaarAyaNan Moorthy, (ArchA SrIViLakkoLi PerumAL).He NaarAyaNan just asPeriyAzh NaarAyaNan just SaraNAgathytothanSrIman fittoperform who is SwAmy DEsikan instructs us th us SwAmy DEsikaninstructs Madhurai. ThereAzhwArhad the LordandperformedMan Dampathis through ThiruppallANDu: Dampathis throughThiruppallANDu: NaarAyaNan Moorthy, (ArchA SrIViLakkoLi PerumAL).He performs upadEsam for uson performs upadEsamfor SaraNAgathytothanSrIman fittoperform who is SwAmy DEsikan instructs us th us SwAmy DEsikaninstructs Moksham through the anushtAnamofPrapatthi. conferring theblissof equal toorgreater thanYouamongGodsfor relationships, wecometotheconclusion thatthereisnoone,who is YourmostdevotedBhakthan. Whenwecomprehendthese theseepisodesisthatLordSivAtatthvam welearnfromthestudyof charithram.Themostimportant SivA’s ownwordandAmbharIsha Raajan, VrukAsuran,AndhakAsuran, SivA’s bow,BhANasuran,GangA, study ofthepurANamsdealingwith theincidents relatedtoKaasi O Meaning:

NaarAyaNan just asPeriyAzh NaarAyaNan just Madhurai. ThereAzhwArhad Dampathis through ThiruppallANDu: Dampathis throughThiruppallANDu: the LordandperformedMan performs upadEsam for uson performs upadEsamfor NaarAyaNan Moorthy, (ArchA SrIViLakkoLi PerumAL).He who is fit to perform SaraNAgathy to than SrIman SaraNAgathytothanSrIman fittoperform who is NaarAyaNan just asPeriyAzh NaarAyaNan just SwAmy DEsikan instructs us th us SwAmy DEsikaninstructs Madhurai. ThereAzhwArhad the LordandperformedMan Dampathis through ThiruppallANDu: Dampathis throughThiruppallANDu: h ViLakkoLiPerumAnE!Therearemany thingswelearnfromthe svOktyambarISha bhayashApamukhaiscashambhum shambhUti naamakrutisamvadanaaadyudantai:|

tvannighnam IkShitavatAmihaKa:sharaNya:||

kaashI VrukaandhakasharAsanabANagangA- TviÚ¹ mIi]tvta imh k> zr{y>. kazI v&kaNxk zrasn ba[ g¼a ba[ zrasn v&kaNxk kazI Svae®yMbrI; Éy zapmuoEí zMÉu< s<ÉUit namk««it s, s, namk««it s<ÉUit SlOkam 19 73 gaLAsAsanam fortheDivya gaLAsAsanam gaLAsAsanam fortheDivya gaLAsAsanam gaLAsAsanam fortheDivya gaLAsAsanam the Darsana soubhAgyam of soubhAgyamof the Darsana the Darsana soubhAgyam of soubhAgyamof the Darsana the Darsana soubhAgyam of soubhAgyamof the Darsana wAr established earlier at established wAr wAr established earlier at established wAr wAr established earlier at established wAr the Parathvam ofSrIman theParathvam the Parathvam ofSrIman theParathvam the Parathvam ofSrIman theParathvam at there is no other God, at thereisnootherGod, at there is no other God, at thereisnootherGod, at there is no other God, at thereisnootherGod,

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sadagopan.org sadagopan.org and becamerenowned His Jn~Anam,tookoneightkindsofradiantforms(AshtaMoorthy) the greatestamongDevAs.Heshinesbrilliantlyinallworldswith sarvamEdha Yaagam,whereHeofferedHimselfasHavisandbecame The GreatOnereveredasMahADEvan/Sivanperformedthe Meaning: (BhAratham Saanthiparvam:8-37and20.12): a visEshaYaagam(SarvamEdhaYaagam)torealizehisloftyposition referred toinMahABhAratham.LordSivanissaidhaveperformed creator ofthethreeworldsaccordingtoKuNDatarOpAkyAnam NaarAyaNan forthousandcroresofYugamstoattainhisstatusasthe positions forfinitetime.BrahmaperformedAarAdhanamSrIman performing AarAdhanamtoSrImanNaarAyaNaandholdontheir BrahmA andSivan,IndhranothersgottheirvisEshaSthAnamsby LOka SaraNyan.ThouarttheMoksham--grantingMukundhan. oftheirSaraNAgathi.Thereisnoone.ThouarttheSarva as theobject there Himself statesinManthraRaajapadhaSthOthram,whoelseis isdhAsabhUthantoYouasHe that LordSivan,theSarvaj~nan, IkShitavatAm ihaKa:sharaNya:” The rhetoricalquestionthatSwamyDEsikanposesis: Additional BrahmA says: In theconversationbetweenBrahmA, theFatherandSivan,Hisson, for SaraNAgathyandaathmarakshaNam thanVaasudEvan. (Karma VasyA:).Thisfactmakesone concludethatthereisnoonefit BrahmA sarvEShAm saakshibhUtOsou nagrAhya:kEnacinkvacit downwards,allareundertheinfluence oftheirkarmAs tavaantarAtmA mama cayEcAnyEdEhi-sam~jitA:

iti matvAviraktasya,VAASUDEVA:PARAA GATI: Comments: visvAn lOkAnvyApyaviShtabhyakeertyA hutvaa-aatmAnam dEvadEvOBhabhUva MahAdEva: sarvamEdhEMahAtmA virAjathE dhyutimAnKruttivAsa: --BhAratam: shAnti parvam --MahA BhAratham:20.12 --BhAgavatam: 11.19.18. (keerthimAn, DhyutimAnvirAjathE).

. Forthose,whounderstandclearly 74 “tvat nighnam

From From the upAyamofSaraNAgathy. prApyamandupEyam throughArchAvathAran atThirutthaNkA)isthe understand thatSrImanNaarAyaNan (SrIDhIpaPrakAsanasthe sEsha-sEshi, daasa-Swamirelationships andclarifiestheneedto his relationshiptotheLordis.The PurAnicepisodesconfirmtheir Sivan hasnoajnAnamorsamsayam (doubt) aboutwhoheisandwhat (SrIman NaarAyaNan)asHisdaasabhUthan: SrIman NaarAyaNanandtherefore,He(Sivan)isworshippingHim SrIman NaarAyaNanthatallaathmAsaredaasabhUthanstoLord Even theSarvaj~nan,Rudra-Sivanstatesinhisfamoustributeto deeds. Hismysteriesarenotfullyunderstoodbyanyoneatanytime. antharAthmA (indweller)toyouandmeaswellwitnessforallofour Brahma-RudrAdhikaLs aresEshanstoSrImanNaarAyaNan.Heisthe Meaning:

DaasabhUtA: svata-sarvEhyAtmAna:ParamAtmana:

atO-ahamapi tEdaasaitimatvAnamAmyaham --Mantra RaajapadastOtram:11 ViLakkoLi PerumAL ‚ ƒ 75 ‚

sadagopan.org sadagopan.org Additional

thought they stayed away from You. As the most compassionate Lord You.Asthe most thought theystayed awayfrom the appropriateness forustoapproachHim?”Discouraged bythis arewetheunfitandsinninghumans? Whereis pervasive Lord?Where You fearingabouttheirlowliness.They reasoned:“Whereistheall Oh DhIpaPrakAsaPrabhO!SomechEtanams hesitatedtoapproach during theirdEhaYaathraiandreach YourSupremeabodethereafter. YourupadEsamsasaSadAchAryan kaimkaryams andneverforget AchArya Kaimkaryams.Theybecome fittoperformthese encourage themtogetinvolvedwith Bhagavath,BhAgavathaand upadEsams onthethreetatthvamsandarTapanchakam KaaruNya Moorthy.Youinterfacewiththesehesitantbeings,perform Your compassionforthem.YouaresarvasulabhanandParama loftiness andtheirlowliness,YouincarnateasaSadAchAryanoutof of somethejeevanstoapproachYououttheirreverenceforyour O Meaning: h ViLakkoLiPerumAnE!Concernedbythehesitancyonpart AatmAvadhir bhavatisamkrutadhee:kShaNamtE||

JantUn kShaNaattvadanuvruttiShuyOgyyantI| Comments: kvAsou Vibhu:kkvavaymityupasattibheetAn samprApta sadgurutanO:samyEdayLO: jNtUn! ][at! Tvdnuuv&iÄ;u yaeGyyNtI , KvasaE ivÉu> Kv vyimTyupsiÄ ÉItan! AaTmavixÉRvit sS ][< te . sà smye dya¦ae> dya¦ae> smye tnae> sÌ‚é sà

SlOkam 20 76

Your SupremeAbode. yAthraa ( yOgyayantI) in Yourkaimkaryams soulsfittoengagejoyously Oh MercifulLord!Youmaketheseblessed second receiving thesesacredupadEsamshavetheirmindsperfectedina sadhupadEsams aboutthethreetatthvams.Theblessedsouls (samayE samprAptE) takes ontheformofaSadAchAryan are?). LordisthemostcompassionateandcaringOne Vibhu:? Vayamkkva bySwamyDEsikan: (upasatthi bheethi)arewellexpressed The fearofthejeevanthatstandinwayapproachingLord How canoneattempttodescribeandsaluteYourcompassion? isYourKaaruNyam! ParipoorNa BrahmAnandhamthere.Howgreat them aplaceinYourSupremeabodetoenjoyNithyaKaimkaryamand the Jn~AnamacquiredfromYoustayswiththemforeverandassures sathgathy thereafter.TheUpadEsamfromYouasSadAchAryanand become qualifiedtoperformjoyouskaimkaryamYou.Theygain SadAchArya upadEsamacquireJn~Anamquickly.Asaresult,they to upliftthesamsAris.Thosewhoareblessedreceive YourincarnationasSadAchAryAsandintervening SaasthrAs attestto them aboutthethreerahasyamsandtheir truemeanings.Your the righttimeastheirSadAchAryanandperformedupadEsamfor distance fromYouwasdisturbingtoyou.Therefore,incarnatedat concerned aboutthewell-beingofeveryoneJeevans,their

(KShaNam samskrutadhI:) Aatma avadhibhavati . ThatfitnessstayswiththemthroughouttheirdEha :?” (HowmagnificentisourLordandhowlowwe to savethesejeevansfromtheirfearsthrough (JantUn kShaNAtTvatanuvruttiShu ) ‚ and helpsthem ƒ . 77 ‚ (sat gurutanu:)

thereafter to travel to travel to thereafter at therighttime (dayALu:). Kkva asou He

sadagopan.org sadagopan.org That prepares them to engage in Bhakthi yOgam. They perform That preparesthem toengageinBhakthiyOgam. They perform You. Theyobserve: reach ofthatroute to practice BhakthiYogam,choosethe eight steps Oh DhIpaPrakAsaPrabhO!Thosegreatones,whoarequalifiedto Additional tvAm (ashtAngayogamoolEna)vilOkayanthi dhyAnam, andthetwokindsofSamAdhi.Thekeywordsare: Yamam, niyamam,Aasanam,PrANAyAmam,PrathyAhAram,DhAraNai, T Meaning: vichAram, saathvika thyAgam)toacquirepurityofheart. Niyamam (Purityof heart,contentment,vratham,tapas, vEdantha VairAgyam /detachmentandBrahmacharyam/celibacy and non-stealing) Yamam (ahimsai/nonviolence,sathyam/Truthfulness, asTEyam/ he Saadhus directlyseeYouthroughashtAngayOgam

yOgyam yamaisccaniyamaisccavidhAyacittam Comments: pratyAhrutEndriya gaNA:sthiradhAraNAstvAm dhyAtvA samAdhiyugaLEnavilOkayanti|| santO jitAsanatayAsvavashAsuvargaa:|| XyaTva smaixyug¦en ivlaekyiNt. 21 sNtae ijtasntya Svvzasu vgaR>, vgaR>, ijtasntya Svvzasu sNtae àTyaùteiNÔy g[a> iSwrxar[aSTva< yaGey< ymEí inymEí ivxay icÄ< icÄ< ivxay inymEí ymEí yaGey<

SlOkam21 78

involving santa: experience asitwereofdirectvisualization. experience andsamAdhiisthefeelingstate,whereonehas experience (advanced) stateofdhyAnamisindeedsamAdhi.DhyAnammental samAdhi) andSvaroopam(throughnirvikalpasamAdhi).Theripened blissful anubhavamofvisualizationYourroopam(throughSavikalpa angi fortheothersevenstepsofashtAngayOgam)toresultin and ananthakalyANaguNams,whichripensintodeepsamAdhi(the they engageinsteadydhyAnamaboutYourdhivyaMangaLavigraham indhriyams sotheydonotstraytowardslOka(alpa)sukhams.Finally, theycontroltheir theircontrol.Thereafter, get themunder different AasanamstocontrolthefivevaayUs(PrANa,apAnaetal)

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sadagopan.org sadagopan.org

ThirumEni accessiblebySaalamBanayOgam): ThirumEni dhyAnam about the Lord’s SubhAsrayam (MangaLa theLord’sSubhAsrayam dhyAnam about (aatmavanta:) andthefruits (aatmavanta:) practiced by mahAthmAs of mahAthmAs practiced by Swamy DEsikan focuses on theSaalamBanayOgam

ThirumEni accessiblebySaalamBanayOgam): ThirumEni dhyAnam about the Lord’s SubhAsrayam (MangaLa theLord’sSubhAsrayam dhyAnam about (aatmavanta:) andthefruits (aatmavanta:) practiced by mahAthmAs of mahAthmAs practiced by Swamy DEsikan focuses on theSaalamBanayOgam SamAdhi perceiving theLord throughbothSavikalpakaand nirvikalpaka In thepreviousslOkam,Swamy DEsikan referredtotheyOgis Additional ofYouasAparyApthAmruthan. that divineexperience ThirumEni anddo notgetsatiated.Theythirst formore andmoreof thenectarofYourdhivya SaalamBana yOgam.Theyexperience limbs, divineweaponsandAabharaNams) witheasethrough meditate onYoursubhAsrayam(mangaLa ThirumEniwithitsbeautiful O Meaning:

ThirumEni accessiblebySaalamBanayOgam): ThirumEni dhyAnam about the Lord’s SubhAsrayam (MangaLa theLord’sSubhAsrayam dhyAnam about (aatmavanta:) andthefruits (aatmavanta:) practiced by mahAthmAs of mahAthmAs practiced by Swamy DEsikan focuses on theSaalamBanayOgam h ViLakkoLi PerumALE! Oh my Master! Those with piousminds ViLakkoLiPerumALE!OhmyMaster!Thosewith (santa: sthira-dAraNA: samAdiyugaLEnatvAmvilOkayanti)

divyAyudhAbharaNa maalyavilEpanamtvAm| Comments: PadmAbhirAma vadhanEkShaNapANipaadam saalambanEna paricintyanayAntitruptim|| yOgEna naathashubhAshrayamAatmavanta: salMbnen piricNTy n yaiNt t&iÝm!. t&iÝm!. nyaiNt piricNTy salMbnen idVyayuxaÉr[ maLy ivlepn< Tvam!, yaegeen naw zuÉmaïy maTmvNt> pÒaiÉram vdne][ pai[ pad< pad< pai[ vdne][ pÒaiÉram

SlOkam 22 80 that they gain from such fromsuch that theygain that they gain from such fromsuch that theygain that they gain from such fromsuch that theygain pure and pious minds pureandpiousminds pure and pious minds pureandpiousminds pure and pious minds pureandpiousminds

.

( Vadanam dhyAnam aboutthelotussoftcountenance means hangingontoordependentupon.TheseyOgisdependthe nirAlamBanam. SaalamBana yOgam.TherearetwokindsofyOgam– (aatmavanta:) In thisslOkam,SwamyDEsikandescribeshowtheyOgisofpuremind recognize that those limbs created the entire universe as visualized in recognize thatthose limbscreatedtheentireuniverseas visualizedin the beautyof limbs oftheLordthattheyenjoy, buttheyalso the AbharaNamsfound onthatThirumEni.Forinstance, itisnotonly tatthvams associatedwithHisThirumEni andtheweaponsaswell torecognizemany Yogic practiceofSaalamBanadhyAnam expands druShtvA mEdrusounatrupyata:). delectable experience hiseyeswantmoreand ofthat Soundharyam oftheLordmakes oftheSarvAnga again SwamyDEsikanstatesthat the experience at ThiruvahIndhrapuramiscelebrated fromslOkams14to45.Here PanchAsath. ThepoorNasoundharyamofLordDevanAtan’sThirumEni SaalamBana YogambySwamyDEsikanisrecordedinSrIDevanATa ofthe enjoymentoftheLord’sThirumEnithrough same way.Thebest Swamy DEsikancomposedSrIBhagavathDhyAnasOpAnaminthe RanganAthA’s ThirumEnifromThiruvaditoThirumudi. “AmalanAdhi Piran”, formof theDivyaPrabhandhamof and thatflowedoutinthe The practiceofSaalamBanayOgamiswhatThiruppANarengagedin deeper tatthvamsbehindtheLord'sAayudhamsandAabharanams. Him asinsatiablenectar ofSubhAsrayamtheLordandrecognize of nectarineexperience ( plateauof bliss.Thefragranceofthedivinesandalpaste next decorating theLord(TuLasi,VanamAlaiVaijayanthi)andreach reflect uponthedivyaaayudhamsandaabharaNams,garlands theyOgis Next plateauofananadhAnubhavam. ladders tothefirst stepsonthe arelike mind-stealing beauty(chittApahAram)oflimbs abhirAma PaaNi-Paadam

Padma abhirAmaIkShaNam vilEpanam ), theeyesthatare ) smeared on the Lord’s chest takes them to the next step thenext smearedontheLord’schesttakesthemto

meditate ontheLordofMangaLaThirumEni ThirumEnidhyAnamisSaalamBanam.LamBanam (Pratyanga PoornasuShamAsubhagam tEvapu: where HeenjoyedthebeautyofLord ). SuchprogressivedhyAnamontheLord’s (AparyAptAmrutan) ), lotus-likehandsand beautiful like just-blossomed lotus beautifullikejust-blossomedlotus 81

. Theyreflectonthe saalamBanam and (Padma-abhirAma feet( through Padma

sadagopan.org sadagopan.org In oursiddhAntham,Jeevanisconsidered as: Your divineweaponsandAabharaNams. Some ofthese25tatthvamsshineon YourSubhAsrayaThirumEnias luminous andtheothersarenot.These25tatthvamsare: ChEthanam andachEthanamastwentyfive.Someofthemareself- The AchAryAshaveenumeratedthetatthvamsassociatedwith Meaning: tatthvams behindthem. weapons andAabharaNamsbeautifiedbytheLordreflecton Purusha Sooktham.Further,theyOgismeditateondivine 3. the five BhUthamsandthefivetanmAthrais aretheflowersof 3. Prakruthiis thedivinemole,SrIvathsam; 2. theKousthubhagemonLord’schest; 1. 9. Jeevan. Prakruthiand 8. 7. MahAn 6. ahankAram 5. Manas 4. five karmEndhriyams 3. five Jn~Endhriyams 2. pancha TanmAthrais 1. pancha bhUthams

divyAstra bhUShaNatayAtavavigrahEsmin| --shrI dEvanaayakaPancAsat:shlOkam13 divyanti tAniAhipurandaradhAmanaatha trayyanta vruddhagaNitAnisitAsitAni| tattvAni yaanicidacitpravibhAgavanti

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drenched limbs, the DhivyAyudhamsandDhivyAbharanams and engaged inSaalamBana dhyAnamoftheLord’sThirumEni, Hisbeauty- anubhavamoftheyOgis DEsikan refersto the directandextended second slOkamofSrISaraNAgathiDhIpikai,Swamy In thistwenty

ajn~Anamisthequiver. 9. theswordnandakamisJn~Anatatthvamand 8. thetenIndhriyamsarearrowsinsidequiver; 7. manasisthedisc,Sudharsanam; 6. 5. theahankAramstakeformofbow,Saarangamand theMahAntatthvamismace,KoumEdhaki; 4. conch, Paanchajanyam; the neverfadingVanamAlai,Vaijayanthi; PerumAL purappadu at Thooppul Thooppul at purappadu PerumAL 83

sadagopan.org sadagopan.org paricintya truptimnayaanti) by thatenjoymentandthirstformore anubhavam ofSaalamBanayOgam/dhyAnamneverevergetsatiated Swamy DEsikanconcludesthattheyOgisengagedinnectarine connects themtodeeptatthvamsassociatewithChithandachith. . ‚ 84 ƒ ‚

(tvAM saalambanayOgEna 23

SrI DhIpa PrakAsan, His AabharaNams and Aayudhams. The The andAayudhams. HisAabharaNams PrakAsan, SrI DhIpa svaroopam. Intheprevious SaalamBana yOgam,wherethey adopted bytheyOgis to enjoy the Lord’s DhivyAthma posting takesthisformin described the experience of described theexperience here SwAmy DEsikanfocuses 23

SrI DhIpa PrakAsan, His AabharaNams and Aayudhams. The The andAayudhams. HisAabharaNams PrakAsan, SrI DhIpa SaalamBana yOgam,wherethey adopted bytheyOgis to enjoy the Lord’s DhivyAthma posting takesthisformin described the experience of described theexperience svaroopam. Intheprevious here SwAmy DEsikanfocuses in thesensethatYou arepresentonlyatonetimeorthe other.Itcan confined toanyparticular placeorot ofdEsam,kaalamandvasthu. Itcannotbe is beyondthelimits an oceanofblissandJn~Anam.That divyAthmasvaroopamofYours You.YourdivyAthmasvaroopam is nirAlamBana yOgamtoexperience divya aabharaNamsandweapons. These yOgisadoptthusthe divyAthma svaroopaminsteadofYour ThirumEni,itsbeauty,Your O Meaning:

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SrI DhIpa PrakAsan, His AabharaNams and Aayudhams. The The andAayudhams. HisAabharaNams PrakAsan, SrI DhIpa SaalamBana yOgam,wherethey svaroopam. Intheprevious adopted bytheyOgis to enjoy the Lord’s DhivyAthma posting takesthisformin described the experience of described theexperience here SwAmy DEsikanfocuses rd rd rd slOkam of SrI SaraNAgathi slOkamofSrISaraNAgathi slOkam of SrI SaraNAgathi slOkamofSrISaraNAgathi slOkam of SrI SaraNAgathi slOkamofSrISaraNAgathi h DhIpa PrakAsaPrabhO!SomeoftheyOgis meditateonYour

mAnAtilanghi sukhabOdhamahAmburAshou magnA striseemarahitEbhavata:svaroopE| samsAra gharmajanitEnasamAdimanta:|| taapatrayENa vihatimnabhajantisanta: manaitl'i" ba suo m¶aiôsIm rihte Évt> Svêpe , Svêpe Évt> rihte m¶aiôsIm tap Çye[ ivhit< n ÉjiNt sNt> nÉjiNt ivhit< Çye[ tap s. smaixmNt>. jinten "mR s

sadagopan.org sadagopan.org of the enjoyment of the Lord thru the two kinds ofyOgamsis of theenjoyment oftheLordthrutwo dhivyAthma svaroopam ortheessentialnatureofLord. Theaspect Svaroopam It isrootedinthedhyAnamonLord’s svaroopalakshaNams. svaroopam. ItisasvaroopadhyAnam insteadofThirumEnidhyAnam. type ofyOgicpractice(dhyAnam) is focussedonthedhivyAthma onthisearthandultimatelygrantsthem Moksham.This experience recognized asNirAlamBanayOgamthat alsoleadstoasimilarblissful In this23 ThirumEni oftheLord. truptim nayaanti formore enjoyment andthirst of SaalamBanayOgam/dhyAnamneverevergetsatiatedbythat previous slOkamthattheyOgisengagedinnectarineanubhavam AabharaNams andAayudhams.SwamyDesikanconcludedinthe auspicious AabharaNamsandthetatthvamsbehindthose ThirumEni, Hisbeauty-drenchedlimbs,dhivyAyudhams, dependentonthereflectionLord’s means thedhyAnamthatis dependent uponsomeaspectofanentity. LamBanam wasdescribedearlierastheprocedureofhanging ontoor etc associatedwithdivineforces. Additional et al. Boudika tApam the mentalsufferingscausedbykaamam,anger,fearetal. dhaivikam). three tApams(AadhyAthmikam,AadhiboudhikamandAaadhi (tApams) areremoved.HegainsmOkshamaftergettingrelieffromthe dipping intoapondwithcoolwaters.HisthreesamsAricafflictions the onewhogetsrelieffromscorchingheatofsummerby A fortunateyOgi,whoisimmersedinnirAlamBanayOgam,feelslike beyond allthesemeasures.Itispresentatplaces,timesandforms. svaroopamis constituted byaparticularvasthu).ThatdivyAthma also notbedefinedbyfactorssuchasvasthunirNayam(being Aadhi daivikam rd meanstheessential natureofanentityandhereitis the SlOkam,SwamyDEsikandescribesanother yOgicpractice Comments: AadyAtmika tApam is the sufferings createdbythebeasts,bird,humans isthesufferings ). ThistypeofyOgamisaboutthesubhAsraya are caused by excessive cold,heat,wind,rains are causedbyexcessive

(tvAm saalamBanayOgEnaparicintya is connected to physical illnessesand is connectedtophysical 86 SaalamBanam yOgam SaalamBanam yOgam Aadi Upanishads areintermsof: other facetsofdivyAthmasvaroopamourLorddescribedbythe defined asthesubstrateinwhichformer(Dharma)“inheres”.The by dEsam,kaalamandVasthu.Dharmaisthe attributeanddharmiis svaroopam (essentialnature),whichisbeyondthelimitsofdefinition referred toas A flowerlikejasminehasauniquefragrance.Thatfragranceis the divyAthamasvaroopam ofourLord.AzhwArshave repeatedly These thenarethe essentialattributes(SvarUpa-nirUpaka dharma)or A flowerhasasvaroopam.Thesvaroopamisreferredtoas the divyAthmaguNamsarebehindNirAlamBanayOgam. Roopa guNamsorvigrahaarebehindSaalamBanayOgamand AchArya RaamAnujAtodistinguishitfromdhivyAthmaGuNams. beauty ofthedivinebodyLordiscalledroopa-guNamsby NirAlamBana yOgamconcentratesontheDivyAthmaSvaroopam.The Lord’s DivyaMangaLavigraham(ThiruvAimozhiII.5.1)andthe more suchblissfulanubhavams.SaalamBanaYogamfocusesonthe for andlongs The yOginevergetssatiatedbythisaanandhAnubhavam anubhavam likeacaringmotherfeedingthechildwithherownmilk. regulates theenjoymentandprogressivelyenhancesthatblissful either oftheseyOgicprocedures.Hence,themostmercifulLord enjoyment wouldbebeyondthecapabilitiesofjeevanpracticing like feedingthechildstepbystep.Theeffectsoffullandimmediate with theaathmA/jeevanandletlatterenjoyHimgradually.Itis case ofSaalamBanayOgam).During“Saathmikkai”,theLordmingles the dhyAnamfocusedonThirumEni,Aaayudhamsetalasin (dhyAnam ontheDivyAthmaSvaroopaminNirAlamBanayOgamor This anubhavamistheblessinggrantedbyLordtoenjoyHim described byauniqueVaishNvaterminologycalled

amalatva (freeformanyblemish). aanandatva (Supremeblissprinciple) and ananthatva (infiniteinHissavisEsha entity) Satyathva, Jn~Anatva(infiniteknowledge), “Dharma”. In thecaseofourLord,Hehas divyAthma 87

“Saathmikkai” “Dharmi ”. .

sadagopan.org sadagopan.org ThirumEni accessiblebySaalamBanayOgam). manifestations ofthedivyamangaLavigraham(SubhAsraya again andagain.AagamAsontheotherhandfocusvisual ThishasbeencelebratedbytheUpanishads svAbhAvika dharmam. (svaroopam) oftheLordisHisstatusasSupremeBeing, “Uyar nalamudaiyavanyavanavan”. Swamy NammazhwArdescribedthisdivyAthmasvaroopamsuccinctly: the saadhakanhasnopiousbhakthi. yogicpractices,when bymere perceivedorgrasped devoted. Heisnot nirNayam. Heisdistanttothedevotionless,butveryclose GuNAs)arebeyonddEsa,kaala,andvasthu svaroopam andthe asserted thatthe divyAthmasavroopamoftheLord(bothHis sEyan aNiyanyavarkkumchinthaikkumgocaramallan --- ThiruvAimozhi:I.9.6 ‚ ƒ 88 ‚

One oftheessentialnature interrelated routes ofKarma, interrelated routes PrakAsan tomanydevotees, SwAmy DEsikanfocuses on the boons grantedby SrIDhIpa PrakAsan tomanydevotees, interrelated routes ofKarma, interrelated routes SwAmy DEsikanfocuses on the boons grantedby SrIDhIpa will qualifythesuccessful practitionersofJn~AnayOgamto prepare to beengagedinKaivalya anubhavam senses, toseparate theAathmasvaroopamfromphysical bodyand isthetotalcontrolofone's yOgam. Jn~AnayOgaminthiscontext kaarayati who causestheseaarAdhanamstobe performed, onlytheLord, spiritofSaathvikaThyAgam(itis You imbuedwiththe grant theboonstokarmayOgis, who performtheaarAdhanamfor about therelationshipbetweenIsvaran andtheJeevan.Yougladly al. Thosewhopracticethesehavea mindpurifiedbythejn~Anam Yaagams, givingcharities(dhAnam), engagement inpenance(tapas)et come closetoYou:practiceofkarmayOgam,performance O Meaning:

ofKarma, interrelated routes PrakAsan tomanydevotees, SwAmy DEsikanfocuses on the boons grantedby SrIDhIpa h LordDhIpaprakAsA!Therearemanykindsofsaadhanaasto ). ThesekarmayOgisgetempowered toperformJn~Ana

dhee samskrutAnvidadhatAmihakarmabhEdAn shuddham jitEmanasicintayatAmsvamEkam| sootE phalAnyabhimatAniBhavAnprasanna:|| tvat karmasaktamanasAmapicAparEShAm zuÏ< ijte mnis icNtyta< Svmekm!, sUte )laNyiÉmtain Évan! àsÚ>. xI s

svasmai svayamEva That siddhi

sadagopan.org sadagopan.org hexad, SwAmy ALavanthAr says slOkam2oftheGithArTasangraham: hexad, chapterseach. Aboutthefirst Bhagavad GitAinto threegroupsofsix battlefield. Swamy ALavanthArhasdividedthe18chapters ofSrI beleagueredArjuna inthe GeethAchAryan’s upadEsamtothe of withthearchitectonics indealing AchArya RaamAnujAhere Swamy DEsikanisfollowingtheroute ofSwamyALavanthArand service) totheDivyaDampathis. through nitya,niravadyakaimkaryam (uninterrupted,blemishless sukham andParipoorNa BrahmAnandhaminShrI VaikuNTham forgaining everlastingMOksha recognized astheappropriateones yOgam andPrapatthiaretheonlytwoanushtAnams and BhakthiyOgams.InRaamAnuja-DEsikasampradhAyam, resulting fromthepracticeofotheryOgamssuchasKarma,Jn~Ana slOkams. Beforethat,heacknowledgesinthisslOkam,thefruits SaraNAgathi DhIpikai(viz),Prapatthianditsgloriesinthesubsequent Swamy DEsikanisgoingtoshiftthecentralmessageofSrI prasanna: sootE) to theirsaadhanAs hastens withjoytograntalltheseSaadhakAstheboonsappropriate the Lord.SwAmyDEsikansaysthatmostmercifulDhIpaPrakAsan Then therearealltheothersfollowingdifferentroutesinsearchof SVAM YEKAMcintayatAm) aathma svaroopamtogainkaivalyasukham shifts tothosewhocontroltheirmindsperfectly,meditateonthe (dhee samskrutAnkarmabhEdAnvidadhatAm) proper jn~AnamtoperformvariouskarmAsprescribedbySaasthrAs Swamy DEsikanfocusesfirstonthosewhosemindsareperfectedby Additional culminate withthephalanofMoksham. BhaagavathAs andmaketheirBhakthiYogaanushtAnamwill so thattheycanbeengagedinkaimkaryamstoYou andYour dear You blessthemwithgrowthintheirBhakthithroughYouranugraham worship YouandperformaarAdhanamtoyouwithjoyintheirhearts. anushtAnam (BhakthiyOgam),thejeevansdonotseekanyfruits and for thepracticeofBhakthiyOgam.DuringlattersaadhanAor Comments: .

(aparEShAm caabhimatAniphalAniBhavAn

. “SVAM YEKAM”herere 90 (jitE manasishuddham . Next, SwamyDEsikan Next, fers totheaatman . BhagavAn, theSupremeBeing: That leadstotheacquisitionofclearandcorrectknowledgeabout covers BhakthiyOgam“broughtaboutbyKarmaandJn~Ana”yogams. In thesecond(middle)hexad,SwamyALavanthArstatesGitAchAryan Self. ofthe enjoinedfortherealization view,is with thepracticeofYogAin theperformanceofdesirelessKarmaandJn~Ana, In thefirsthexad, Meaning: (susmaskrutE) The coincidenceinthechoiceofwordsbySwamyALavanthAr MahA visvAsam,atHissacredfeet. PrakAsan atthebattlefield,SaraNAgathy orabsolutesurrenderwith moveontothecentralmessageofDhIpa subsequent slOkams,hewill two yOgamsandconnectedthem toBhakthiyOgam.Inthe related tooneanother.Sofar,SwamyDEsikanfocusedonthefirst All thesethreeyOgams-Karma,BhakthiandJn~Anaare Moksham. gives HisfirmwordthatHewillbetheoneandonlyrefugefor SaraNAgathy atHisThiruvaditoberidofallsinsandfears.TheLord contains theCharamaslOkamandLord’scommandtoperform andparticularlythefinal eighteenthchapter housed. Thethirdhexad complimenting theupadEsamsoffirstandsecondhexadsare In thethird(final)hexad,knowledgesupplementingand

Jn~Ana-karmAbhir-nivartyOr Bhakti-yOga:prakeerttita: Jn~Ana-karmAtmikE niShTEyOgalakshyEsusamskrutE madhyamE Bhagavat-tattvayAthAtmyaavApti-siddhayE AatmAnubhUti-siddhyarthE poorva-shaTkEnacOditE

and SwamyDEsikan( --shlOkam 3oftheGIthArTasangraham ‚ ƒ 91 Dhee samskrutAn ‚

) isnoteworthy.

sadagopan.org sadagopan.org yOgam: Swamy DEsikan commences His upadEsam onPrapatthi Swamy DEsikancommencesHisupadEsam yOgam: Swamy DEsikancommencesHi

yOgam: Swamy DEsikancommencesHi

prAmshum phalArthamabhiyAcatiyOgicintya| sthAnE nivEshayatitasyavicakShaNa:tvAm|| yEvam suduShkaramupAyagaNAmvihAya udbAhu bhAvamapahAyayathaivakharva: Swane invzeyit tSy ivc][STvam!. 25 àa Thooppul KulamaNi SlOkam 25 92

s upadEsam onPrapatthi s upadEsam s upadEsam onPrapatthi s upadEsam

and hewasincapable ofexecutingthattask.Herecognized jumping his owneffortswisely, whenherealizedthatthetask was impossible obliges gladlyand the dwarfgetshiswishfulfilled.The dwarfgaveup help withthepluckingoffruitsfor hisconsumption.Thetraveler his way.Thedwarfstopsthe longlimbedtravelerandrequestshimto traveler coming atall and getme”.Thedwarflooksaround andsees sweet fruitshangingfromthebranches asiftheyaresaying,“come raised arms to havethetasteofthosefruits.He ishowevertooshortandhis treefullofripefruitsreadyfortasting.Thedwarflongs under afruit our attentiontoacleveranalogy.Thereisdwarf saalamBana orNirAlamBanayOgicpractices.SwamyDEsikaninvites anushtAnam ofthe BhakthiyOgam thrutheir engagementfirstin One ideallysuitedfordhyAnambyyOgistoqualifythemthe DEsikan addressesLordDhIpaPrakAsanas“yOgichinthya”orthe Swamy Bhakthi yOgamwiththePrapatthiyOgam.Inthiscontext, slOkam,SwamyDEsikancomparesthe attain fromtheLord.Inthis SaalamBana andnirAlamBanayOgamsthefruitsthatonecan In theprevioustwoslOkams, Additional accomplishes hisheart'swish(viz),MokshaSukham. SiddhOpAyan) inplaceoftheKarma-Jn~Ana-BhakthiyOgamsand You(the yOgams andperformsPrapatthiinsteadplaces beyond hiscapabilities.Therefore,hedoesnotengageinthese sequel totheperformanceofBhakthiyOgamistoodifficultand being realizesthattheperformanceofKarmaandJn~AnayOgamsasa pluck thefruitsforhimandenjoyedthem.Similarly,awisesentient not wastehistimewithfutileefforts.Herequestedatallmanto own handstopluckthefruits.Hewastooshort.cleveranddid branch thatwastoomuchbeyondhisreach.Hecouldnotraise yOgis! Onedwarfhadintensedesiretoplucktheripefruiton O Meaning:

h Lord DhIpaPrakAsa,thefittingtargetfordhyAnam ofthe

Comments: (udbAhu BhAvam)

will not helphim to reach outto those 93 SwamyDEsikandescribedthe (kharva:) standing

sadagopan.org sadagopan.org of theLordfromnigrahamtoanugrahamare: prerequisitesforthechangeofheart anugraha sankalpam.Thethree effort taken(saadhyOpAyams)andchangesHisnigrahasankalpamto saasthraic injunctions. sankalpam) thattheLordhadforourerstwhiletrespassesofHis Prapatthi changestheanger orproclivitytopunishus(nigraha Prapatthi (SaraNAgathy).TheSaadhyOpaayamslikeBhakthior is anupAyam(means)thatwehavetodosuchasBhakthiyOgamor ourselves needingtodoanything.SaadhyOpAyamontheotherhand SiddhOpAyan Swamy DEsikanfocuseshereonLordDhIpaPrakAsanas The of Moksham capabilities andabandonsthemasthemeanstogetpurushArtam karma/Jn~Ana andBhakthiyOgamsareverymuchbeyondhis chEthanan, whorealizesquicklythattheUpAyams(means)like Swamy DEsikancomparesthedwarf'sdecisiontothatofaclever He getshiswishfulfilledhoweverthroughthehelpoftallman. accomplished byhim).Hegivesuptogetthefruithisownefforts. up withraisedarmswas Sukham fulfilled. of theeagerly-awaitingLord)andgetshisdeeplongingforMoksha upAyams, performsPrapatthiyOgam(totalsurrenderattheThiruvadi groupsof What doeshedonow?HeplacestheLordinplaceofthose phalan. Inthe23 kaimkaryam toa great AchAryantoacquirevisEshaJn~Anam as Anugraham ofaSrEshtaAchAryan: Prapatthi toHerLord. received Heranugrahamandassurance andthenwentonwithHis our wishes.AchAryaRaamAnujAperformed SrIPrapatthifirstand our saraNAgathiandShereadilyresponds andblessesustofulfill merciful Motherofours,PirAtti.We pray toherforthefruitionof Thirumukha PaasuramorPuruShakAraPrapatthi: Swamy DEsikan cites the srEshta AchAryAs like ParAsarar, Swamy DEsikan cites thesrEshtaAchAryAslike ParAsarar, Lord as (yEvam vicakShaNa:suduShkaramupAyagaNamvihAya) . SiddhOpAyan He issiddhOpAyam, themeanswithout thatexists rd chapterofSrimath RahasyaThrayaSaaram,

As SiddhOpAyan,Hebecomespleasedwith the suduShkaram

94 (atoughtaskthatcannotbe The blessings obtained from The blessingsobtainedfrom

to themost .

and willbetheobjectofanugrahasankalpam. Tatthvam-Hitham andPurushArTam,sishyanwillpleasetheLord from SarvEsvaran.ThroughupadesamthatSadAchAryanon linkupwithSadAchAryaParamparaistarting compassion andthus acquire aSadAchAryan,whohasJn~Anam,VairAgyamand sishyan filledwithSaathvikaguNamsandAchAryaBhakthishould ofgaininglinkstoSathsampradhAyam: The blessings such specialJn~Anam. sishyAswith MythrEyar andSanjayar,whoblessedtheirrespective ‚ ƒ 95 ‚

The devout

sadagopan.org sadagopan.org the wholeanushtAnam of Prapatthi: on the fiveangams (accessories) elaborates ontheeaseofperfor elaborates SwAmy DEsikan describes theun SwAmy DEsikandescribes the wholeanushtAnam of Prapatthi: on the fiveangams (accessories) elaborates ontheeaseofperfor elaborates SwAmy DEsikan describes theun SwAmy DEsikandescribes unique features: Prapatthi untoYoursacredThiruvadiischaracterizedbythefollowing O Meaning: the wholeanushtAnam of Prapatthi: on the fiveangams (accessories) elaborates ontheeaseofperfor elaborates SwAmy DEsikan describes theun SwAmy DEsikandescribes 1. 3. 2. h nitya-alasa-arham who are always lazy/tardy in executing things tobedone who arealwayslazy/tardyinexecuting practice ofBhakthi yOgamorthehelpofanyothergods anything elsesuch asthelengthypreparationsneeded inthe anyai: nirapEkSham many difficultsteps regarding theeffectivenessofBhakthi yOgamsinceitneeds abhayam DhIpa PrakAsA! Oh Moksham-granting Mukundha MoorthE! DhIpaPrakAsA!OhMoksham-grantingMukundhaMoorthE!

nitya alasaarhamabhayamnirapEkshamanyai: shikShA vishEShasubhagamvyavasAyasiddhA: satkurvatE tvayiMukundaShaDangayOgam|| visvAdhikAram akhilaabhimataprasootim|

ý thatwhichremovesallfears hauntone sTkuvRte Tviy muk…Nd ;f¼ yaegm!. ;f¼yaegm!. muk…Nd Tviy sTkuvRte ivñaixkar miolaiÉmt àsUitm!, iz]aivze; suÉg< Vyvsay isÏa> inTyalsahRmÉy< inrpe]mNyE> ý

fit for practice/execution byeventhose, fitforpractice/execution ý SlOkam 26 thatwhichdoes not needthe help of 96

mance of Prapatthi as well as mance ofPrapatthiaswell mance of Prapatthi as well as mance ofPrapatthiaswell mance of Prapatthi as well as mance ofPrapatthiaswell of Prapatthi thatconstitute ofPrapatthi of Prapatthi thatconstitute ofPrapatthi of Prapatthi thatconstitute ofPrapatthi iqueness of Prapatthi and ofPrapatthi iqueness iqueness of Prapatthi and ofPrapatthi iqueness iqueness of Prapatthi and ofPrapatthi iqueness

from the mere worldly desires to the highest of spiritual aspirations aspirations from themereworldly desirestothehighestofspiritual Prapatthi iscapable ofyieldingthe without latter’slimitations. Asin thecase ofBhakthi yOgam, Prapatthi isrecognizedtohaveall themeritsofBhaktiyOgam There aretendifferences. The practice andislimitedonlytocertain adhikAris. to alsotruethatBhakthiyOgamtakesalongtime prerequisites. Itis and completeexecutionoftheKarma andJn~AnayOgamsas of theoutcome oftheeffort.Bhakthi yOgamalsoanticipatestheclear aboutthecertainty overcome duringitspractice.Thiscausesanxiety yOgam sinceithasmanyhurdles andinterferencesthatonehas to ofBhakthi ofthefruits There isalwaysthefearaboutrealization and isthereforenotappropriateforthose,whoarelazyorirresolute. recognize thatBhakthiyOgamisademandingoneintimeandeffort liberation fromtheever-repeatingcyclesofbirthsanddeaths.They (Bhakthi yOgamandPrapatthiyOgam)forgainingthegoalof alternatives select hencetherouteofPrapatthiamongtwo and easy-to-handlefeaturesthatBhakthiyOgamdoesnothave The saadhakAsofdeterminedmindrealizethatPrapatthihasunique Additional ( part itssixth This actofPrapatthiwithitsfiveangamsandangias auspicious andeffectiveanushtAnamforsuresalvation.

ShaDanga yOgam 4. 6. 5. differences vissva adhikAram instruction byasadAchAryan. (kshaNa karthavyam/donein“asecond”)throughgood sikShA vishEShasubhagam the DhivyadampathisatShrIVaikuNTham wishes allthewayuptomOkshamandnithyakaimkaryam akhila abhimataprasootim universal outreachasopposedtoBhakthiYogam orage)andthusisof sex (without restrictionsofjaathi, Comments: between ) isconsideredbypeopleoffirmmindasthemost

ý

thatwhichcanbepracticedbyanyone Prapatthi Some ofthemarereferredtoasabove.

97 ý ý thatwhichcangrantalldesired thatwhichiseasilyperformed fruits of all the wishes of people fruits ofallthewishes ofpeople and Bhakthi Yogam

sadagopan.org sadagopan.org twenty sixth slOkamtwenty sixth ofSrISaraNAgathyDhIpikai. Swamy DEsikanconveysallthesepowerfulideassuccinctlyinthis a SadAchAryanandyieldsthedesiredresultsquickly. to birthinspecificgroups.Itiseasyperformwiththeanugrahamof limitations. Itisuniversalinoutreachanddoesnotconfineitselfonly Thus PrapatthihaseverymeritofBhakthiyOgambutwithoutlatter’s (accumulated karmAsfrompreviousbirths). restofthe to giveresult)inadditionthe that itdestroys The greatnessofPrapatthiyOgam(incontrasttoBhakthiyOgam)is Prapatthi hastobeperformedONLYONCE. yOgam thathastobepracticedtillone’sdeparturefromthisworld, and leadsontoParajn~AnamParamabhakthi.UnlikeBhakthi Prapatthi isrecognizedastheonethatstandsinplaceofParabhakthi has beenrecognizedas: (viz), Moksham. from anyoneotherthanSrimanNaarayaNan. Ananyagatitvam: SrimanNaarAyanan rakshaNam except Aakincanyam and A clearcomprehensionoftherelationshipbetween Ishvaran (SarvaSeshiSrimanNaarAyaNan) or inability to adopt any other means for one’s orinabilitytoadoptanyothermeansforone’s prArabdha karmaas The threesolerequirementsofsuccessfulPrapatthi Firmness ofresolveinnotseekingprotection

‚ ƒ 98 ‚ (Karma whichhasalreadybegun

samcita karmaas samcita

Jivan (seshan)

angi, (Bhara nyAsam) which qual (BharanyAsam)which angi, SwAmy DEsikan describes the five limbs ofPrapatthiandits thefivelimbs SwAmy DEsikandescribes ShaDanga yOgam: SwAmy DEsikan describes the five limbs ofPrapatthiandits thefivelimbs SwAmy DEsikandescribes bestowed onthem other means(upAyam) formOksham Thirdly, theyrecognize theirhelplessnessandpowerlessness toseek and engageintheperformanceofdeeds thatwillpleaseYou. sankalpam) Yourheart to doeverythingthatwillgladden (Your mind’sdisposition).Theytake the sankalpam(makepledge) ThiruvuLLam Your thingsthatwillplease todoall Secondly, theyvow whom SwamyDEsikandescribesas would displeaseYou awayfromdoinganythingthat is againstYourSaasthrAs.Theystay performing PrapatthiatYoursacredfeetvownottodoanythingthat O Meaning:

ShaDanga yOgam: qual (BharanyAsam)which angi, angi, (Bhara nyAsam) which qual (BharanyAsam)which angi, ofPrapatthiandits thefivelimbs SwAmy DEsikandescribes ShaDanga yOgam: h ViLakkoLi PerumAlE!Thosefortunateonesdesirousof

. tvat pratikoolyavimukhA:sphuradAnukoolyA: tvayyaarpayanti nijabhAramapArashaktou|| These are krutvA puna:krupaNatAmvigatAtishankA:| swAmin bhavasvayamupAyamitIrayanta: (KaarpaNyam) for such aboon.Theyrevealtheir

TvTàaitkULy ivmuoa> S)…rdanukULya> k«Tva pun> k«p[ta< ivgtaitz»a>, ivgtaitz»a>, k«p[ta< pun> k«Tva TvYypRyiNt injÉarmparz´aE. Svaimn! Év Svymupay #tIryNt> #tIryNt> ÉvSvymupay Svaimn! (Praatikoolya Varjanam) “sphurat aanukoolyA:” SlOkam 27 99

“tvat prAtikoolyavimukhA:” and begforYour mercy tobe ifies ittobecalled,the ifies ittobecalled,the ifies ittobecalled,the or theonesthatdisplay .

These arethe ones, (aanukoolya

sadagopan.org sadagopan.org for theotherfiveangams. arpayanti). place theburdenoftheirprotectionatYour feet matchless powers samarpaNam, aatmanivEdanam) Afterwards, theyplacethei in themiddleofa scorching desert;vEdamsalutesHim asthesturdy Rg vEdam:V.7.7,compares Himtoacoolspringofclear water(oasis) sufferings. ofsamsAric asaUniversal saviorfromtheturmoil recognizes theLord to inmanypartsofRgvEdam.The “namaukthi”orSaraNAgathy VisvAsam (grandimplicitfaith)inHis “savinggrace”hasbeenreferred and happinessinthislifethereafter. PrapatthiwithMahA and salutedastheSupremeLeader, who leads,oneandall,topeace Our Lordissalutedas“nEtA”inRgvEdam (III.20.4).Heisrecognized the PrapannAs. paripoorNathvam arebehindHisreadyandaffectionateresponseto (SaadhyOpaayam), Sarvarakshakthvam,andSamasthaKalyANaguNa who soughtHim(SiddhOpAyan)throughtheanushtAnamofPrapatthi Our Lord’sPoorNathvam,AasrithaVaathsalyam,KaaruNyamforthose Additional UpAyam forMokshaSukham( (gOptruva VaraNam). their protectionandselectHimasRakshakan/protector Fifthly, theypraytoSrImanNaarAyaNanstandasTHEupAyamfor upAya anushtAnam(vigathaathisankA:). doubts aboutitsefficacyandhaveutterfaithinthe fruitsoftheir convinced aboutthefruitsoftheirUpAyam(Prapatthi)anddropall Swamy tograntthemtheMokshaanugraham.Theyaretotally that theyperformedandhaveunassailablefaithinYouastheir Fourthly, theyhaveMahAVishvAsam krutvA). state ofutterhelplessnessandbegforYourdayA

This is the sixth step of the ShaDanga yOgam or the angi theShaDangayOgamor stepof the sixth Thisis Comments: (apAra shaktoutvayi) They pleadwithSrImanNaarAyaNantobetheir

svayam upAyaBhavaitiIrayanta:). r pleafortheirprotection atYoursacredfeetsince 100

in theefficacyofPrapatthi to come totheir rescue;they (Puna: krupaNatAm (tvayi nija bhAram (tvayi nijabhAram You have (bhara

way. Swamy Desikanetal)haveperformed Prapatthiandshowedusthe and others)AchAryAs(Naathamuni, AaLavanthAr,RaamAnujA, Moksham. AzhwArs(Prapannajanakootasthar, SwamyNammAzhwAr PurANAs arerichinreferencestothe ShadangayOgamasameansto IthihAsAs (RaamAyaNam/SaraNAgathy vEdam,MahABhAratham)and Mundaka, MahANaarAyANaUpanishads). himself atthesacredfeetofLord to Prapatthiandinstructtheaspirant(Mumukshu)surrender Lord there). spiritual perfection(VaikuntaVaasamandnithyakaimkaryamtothe the principleofself-surrender,asameans(upAyam)forattainment Prapatthi isalreadythere.Theseinvaluableauthorities(vEdas)imply principleof in thesamhithAportionofvEdas,wefindthat wordsofPrapatthiandsaraNAgathyarenotfound Though (theexact) sincerely forhelp(kaarpaNyam). Lord (gOpthruvavaraNam),whoisaccessibletoallandprayHim one wantstobenefitfromitssupport.Likewise,haschoosethe if toholdonfirmlythestaff, Onehas across theturbulentocean. the deserttobesaved.Onehasboardthatboattransported the Lordisverysignificant.Oneshouldreachspringofwaterin ofwater, comparison ofaspring Lord forsecuringpeaceandprosperityherehereafter.The Lord. ThevEdamanthramsdeclarethatchEthanamhastochoosethe chEthanam cannotachieveanythingwithoutsurrenderingtothe Prapatthi thisway:“AchEthanamissubservienttotheLord; A greatauthority onPrapatthihascommentedthe significance of Vii.45.20 etal). lean ontowalksafety(RgvEdam:VIII.66.13,X.4.1,X.63.10, vEdam alsocomparesHimtoastrongstaffonwhichanoldmancan dangerous watersoftheoceansamsAramtoHisSupreme abode. and leak-proofboatthatcantransporttheprapannanacross The Upanishads, the vEda Siras, have expressly referred thevEdaSiras,haveexpressly The Upanishads, ‚ 101 ƒ a non-leakyboatandfirmstaffto This isthesecretofPrapatthi. ‚

(SvEtasvatara, ChaandOgya, (SvEtasvatara, ChaandOgya, Smruthis (BhagavadgitA),

sadagopan.org sadagopan.org Swamy DEsikan describes thej Swamy DEsikandescribes the MahAns, who have performed the MahAns,whohave anushtAanam): unshakable faithinthefrui surely bearfruit.Oh Lord!Youhavebeenquiteeagerto acquiresuch live acarefreelife sincetheyareconfidentthattheir Prapatthiwill Your holyfeetthru theenactmentofBharanyAsam.After that,they Prapatthi toguaranteethemmOksham andplacetheiraathmAat route ofPrapatthiyOgam.Theyhave unshakablefaithinthepowerof anushtAnam ofBhakthiyOgamand optforthesimplerandsurer to gainmokshasiddhi.Therefore theystayawayfromthe about themanyobstaclesincompleting successfullyBhakthiyOgam Bhakthi yOgamwilltaketoolong to bearfruit.Theyarerealistic capabilities topracticeBhakthiyOgam. Theyarealsoafraidthat after gainingMoksham.Theyconcludethattheydonothavethe to performnithyakaimkaryamatYourholyfeetShrIVaikuNTham O Meaning: Swamy DEsikan describes thej Swamy DEsikandescribes anushtAanam): the MahAns, who have performed the MahAns,whohave unshakable faithinthefrui Swamy DEsikan describes thej Swamy DEsikandescribes the MahAns, who have performed the MahAns,whohave anushtAanam): unshakable faithinthefrui h ViLakkoLi PerumALE! There are many great ones, who are eager ViLakkoLiPerumALE!Therearemanygreatones,whoeager shraddhA dhanAntvadanubhUthiviLambabhItAn| nyastAtmana: tavapadhEnibhrutAnPrapannAn|

arthAntarEShu vimukhAnadhikArahaanE: dIpaprakAsha labhasEsucirAtkrutIva

NyStaTmnStv pde inÉ&tan! àpÚan!. 28 28 àpÚan!. inÉ&tan! pde NyStaTmnStv ïÏaxnan! TvdnuÉUit iv¦Mb ÉItan!, ÉItan!, iv¦Mb TvdnuÉUit ïÏaxnan! AwaRNtre;u ivmuoan! Aixkar hane> dIpàkaz lÉse suicrat! k«tIv k«tIv suicrat! lÉse dIpàkaz SlOkam 28 102 tion of that Prapatthi (UpAya (UpAya ofthatPrapatthi tion tion of that Prapatthi (UpAya (UpAya ofthatPrapatthi tion tion of that Prapatthi (UpAya (UpAya ofthatPrapatthi tion

oy of the Lord in welcoming oy oftheLordin oy of the Lord in welcoming oy oftheLordin oy of the Lord in welcoming oy oftheLordin Prapatthi at His feet with atHisfeetwith Prapatthi Prapatthi at His feet with atHisfeetwith Prapatthi Prapatthi at His feet with atHisfeetwith Prapatthi

through vEdamanthramsandUpanishad manthramsandinSmruthi: the prapannan,whohasheededall theinstructionsthatHegave through theenactmentofPrapatthi. Lordisimmenselypleasedwith Prapannan islikeaflyingarrowtowards thetargetofLord samstOamrutatatvamEti) celebrated by now become“BrahmaSamsthan” andattainsimmortalityas prapannan andembracesthat withjoy.Theprapannanhas PrApakan andPrApyan(themeansthegoal)liftsup the the isboth desires Moksham)becomesaPrapannan.OurLord,who who Through theutteranceof“nama-ukthi”,mumukshu(one (nibhrutAn prapannAnsuchirAtkrutIvalabhasE) them asPrapannAsandconsidersHimselfthemostfortunateone them tocompletePrapatthi aatmana: nibhrutAnbhavati sacred feetandbecometranquilthereafter( atHis theiraathmAs Therefore, thesePrapannAshastentoplace and ParipoorNanithyakaimkaryamtotheLordatShrIVaikuNTham. sukham gainmOksha upAyAms thattakeinordinatelylongtimeto frame ofmind,theyareafraidtoloseanytimethroughpursuit grant themmOksham withoutfail( unique wealthofMahAVisvAsaminPrapatthiastheupAyAmthatwill other thanPrapatthi( upAyams otherthan Prapatthi.TheylookawayfromalltheupAyams discriminating intellectarethereforenotinterestedinpursuing practice BhakthiyOgam( great andwiseonesknowthattheydonothavethewherewithalto YOgam forgainingMoksham.SwamyDEsikanpointsoutthatthese Prapatthi attheholyfeetofLordinsteadpursuingBhakthi Swamy DEsikanpaystributetotheMahAns,whoelectperform Additional consider YourselfasthemostfortunateOne! mahAthmAs. NowthatYouhavesucceededinacquiringthem, sarva dharmAnparityajya MaamEkamsharaNamvraja tamEva sharaNam gaccha sarvabhaavEnaBhaarata, Comments arthAntarEShu vimukhA: ChAndhOgya Upanishad . :

Mundaka Upanishad adhikAra HaanE: ). OurLordhasbeenpatientlywaitingfor . Hebecomeselatednowovergaining 103 shraddhA dhanA: ). Suchwiseoneswith . points outthatthe tava padhEnyasta ). They posses the ). Theypossesthe ). Havingthat (Brahma-

sadagopan.org sadagopan.org BrhmAnandham. sluices anddrenchesthePrapannanwithnectarofParipoorNa vaathsalyam forthePrapannanflowslikeadamthathasbrokenits and theLordfeelslikeaMahABhAgyasaali toiled hardtoplant andwatchovercrops.Thegrandharvestisnow in Our Lord’sjoyknowsnobounds.Hefeelslikethehappyfarmer,who ‚ 104 ƒ ‚

(KruthI iva jvalathi). (KruthI iva His PrapannAs : Swamy DEsikanclelebratesth PrapannAs : Swamy DEsikanclelebratesth

Here Swamy DEsikan addresses the Lord as “NAtha” orSarvaSwamy Here SwamyDEsikan addressestheLordas“NAtha” Additional thus outweighsothersbyanimmeasurable factor. crore ofthePrapannA’sprabhAvam. The vaibhavamoftheprapannan routes), itisveryclearthatthelatter cannotreachevenonepartin Prapatthi asUpAyamagainsttheglories ofothers,(whoadoptedother other Vaakyams.Whenoneevaluates thegloriesofthosewhoadopted at Yoursacredfeetthroughtheutterance ofthevEdamanthramsor theperformanceofPrapatthi One canthereforecompletesuccessfully SrI SookthisofAzhwArsandAchAryAsperformtheirPrapatthi. Those whoarenoteligibletoutterthese vEdaManthramscanuse the needs. TherearesomeguidelinesforproperperformanceofPrapatthi. samhithAs. Oneshould choosethose,whichareappropriatetotheir performing Prapatthi.TheyarehousedinvEdamandPaancharAthra O Meaning: PrapannAs : Swamy DEsikanclelebratesth h DhIpaPrakAsA!Therearespecificmanthramsordainedfor

Mantrai: anusravamukhEShuadhigamyamAnai: Comments: svAdhikriyA samucitairyadivAanyavAkyai:|

nAtha tvadIyacaraNousharaNamgatAnAm naivAyutAyuta kalAapiaparairavApyA|| Svaixi³ya smuictEyRid va=NyvaKyE>, nEvayutayut kla=PyprErvaPya. naw TvdIy cr[aE zr[< gtana< gtana< zr[< cr[aE TvdIy naw mNÇErnuïv muoe:vixgMymanE>

SlOkam 29 105 e matchlessVaibhavamof e matchlessVaibhavamof e matchlessVaibhavamof

sadagopan.org sadagopan.org assurance aboutthis uniquerelationshipinanothervEda manthram: us (sEsha-sEshi)to performPrapatthi.Thejeevandeclares withgreat Lord, “uRavuozhikkaozhiyAthu”),the knowledgeofwhichqualifies The bhAndhavyam(tightrelationship betweentheAathmaaand feet. varaNam), wesurrenderoftheSelf(Aathma nikshEpam)atYourholy (KaarpaNyam) andinamoodofseeking Yourprotection(gOpthruva ofutterhelplessness offerings inthisPrapatthiYaj~nam. Inaspirit Visva Swamin,theLordofuniverse. Pleaseacceptandtasteour confused andknowspreciselyYourgreatness.YouareVisvapathi, confused anddonot know,butYou-- Your greatness;ThouarefullyawareofMahimai.We ones; Thouartthe wiseone andSarvaj~nan.Wecannotcomprehend vayam cikitvOmahitvamAgnE,TvamtuvEttha”. supremely wiseone.SayanAcomments: MoorA meanstheMooDAsorignorantones.Thatisus.amUra invites theLordtoenjoythisofferingwithrelish. aakinchanyam here;itpraysforacceptanceofitsself-surrenderand itssmallnessand In amoodofPrapatthi,thejeevanexpresses elders withthesethoughts: We willdwell onfewvEdamanthrams,whichhavebeen identifiedby and deaths:Moksham) highest aspirationandrealization that Godtoleadhimonsafely prayed sincerelytotheAll-Knowing smallness andinabilitytoachievethegoalofhislifesohehas Manhasrealizedhis implicit intheentiremassofholytexts. for anupwardevolution.Unshakablefaithindivineguidanceis vEdas ordainthatoneshouldevolvealifeofdevotionandGodliness intrinsic truthofthevEdasandneveranoutsidegrowth.Thesacred ThiruviNNagarappan. Asexplainedbyagreatscholar,“Prapatthiisan (Supreme Master).HeisVaikuNTaNaaTan,OppilAAppanor moorA amUranavyamcikitvOmahitvamagnEtvamangavitsE sayE vavriscaratijihvayAdanrErihyatEyuvatimvishpati:san ”. ---Rg vEdam:X.4.4 106 (Freedom from the cycles of births (Freedom fromthecyclesofbirths the anthraathmAofAgni “vayam aj~naa:navidhma We areignorant --are not

AndAL said: envy us,FORYOUAREOURSANDWEYOURS.” “With theresplendentLordasourhelper,letusanswer thosewho Jeevan sayshere: Seshi andSarvaSwamywithclearknowledgeofHispower,the SeshanoftheSarva With greatsenseofpridebelongingasthe His protection greatest boongiver (VaradarAjan)andasksustoworship Him towin Lord. Thefirstmanthram (VI.29.1)salutesthejust Lordasthe visvAsam arereferredtoinamood ofPrapatthibeforethemighty Praathikoolya varjanam,kaarpaNyam, gOptruvavaranamandMahA In theRgvEdamanthrams(VI.29.1-5), aanukoolyaSankalpam, proclaims: “Thouartours;WeareThine”. Her declarationissetinthesamemood ofthisvEdamanthram,which “ u[ “UnthannOduuRROmoAyavOm,UmakkEnaamaatcheyvOm”. ft[

tvayEd IndrayujAvayampratibruvImahisprudha: fE[aD ub (aham tvAsarva paapEpyO mOkshayiShyAmimaa THVAMASMAAKAM TAVASAMASI f EbaEmyaEvam DEsikar PurappaduDEsikar atThooppul --Rg vEdamVIII.92.32 107

f umk fEk nam

f ~d fecy fEvam f”

sadagopan.org sadagopan.org other violentelements assoontheymanifest: stand inthewayofperforming dedicatedactofPrapatthi)and invites thisgiverofwealthtodestroy allopposingevilsforces(that dedicated actsperformedwithMahA VisvAsambyHisdevotees.It tosuch the Lordasanalertlistener,who responds withalacrity The finalmanthramofthissection(Rg VEdamVI.29.6)acknowledges devotional offerings. Aaathma samarpanam)andendeavortokeepYoupleasedwithsuch devotees hastentoperformthededicatedact(bharanyAsam, (ananthakalyANaguNams).Your the measureofYourgreatness andheavenknownot Evenearth Oh Lord!Yourgreatnessislimitless. of aathmanivEdhanam: Rg vEdamanthramVI.29.5hintsagainatPrapatthi,the dedicatedact offering dedications(Prapatthi)toYou”. You bysinginghymns(SwamyNammazhwAretal)and devotees extol deeds (BhaagavathaKaimkaryam).Equippedwiththeirvirtues,Your is fullofdevotionrepletewithknowledge(tatthvaJn~Anam)andgood Rg vEdamVI.29.4revealsthattheLord’s“favoritelibationisone the wellbeingofJeeavnsandworldrests. manthramsalutestheLordinwhosehands The next this granterofSupremeboons(likemOksham). greatest praise the protection. SayanAsaysthatthejeevansareengagedinuttering and asksustoworshipHimwithMahAvisvAsamwinHis This manthraminstructsusthattheLordisgreatestboongranter for: shucha:). mahO hi DAATAA vajrahastO asti mahAmu raNvamavasE YAJADHVAM YAJADHVAM raNvamavasE mahAmu asti vajrahastO hi DAATAA mahO na tEanta:shavasOdhAyyasyavituBaaBadhErOdasImahitvA aa taasUri:pruNAtitUtujAnOyUthEvaapsusamIjamAnaUti Indram vO nara: sakhyAya sEpurmahO yanta: sumatayE cakAnA: cakAnA: sumatayE yanta: sEpurmahO sakhyAya nara: vO Indram His friendship and loving kindness (Vaathsalyam) isprayed (Vaathsalyam) His friendshipandlovingkindness (sumatayE sumatimsObhanAmstutimsabdayanta:)

--Rg vEdamVI.29.1 108 (Yasmin hastE) to

down byPoorvAchAryAs. mansion ofSaraNAgathySaasthramonthefirmVedicfoundationslaid (NigamAntha MahA)DEsikanmadeithislife’smissiontobuildupthe the MightyLordwithtotalfaithinHissavinggrace.SwamyVedantha Many vEdamanthramsinstructustosurrenderatthe sacredfeetof yEvA hijAthOasamatyOjaa;purUcavrutrAhanatinidasyUn evEd IndrahsuhavariShvOastUtIanUtIhirishipra:satvA --Rg vEdamVI.29.6 ‚ 109 ƒ ‚

sadagopan.org sadagopan.org Swamy DEsikanreferstothe kaimkaryam for aPrapannan:

her MaangalyaSoothram withreverence. of theirsisequalto theweddedlifeofawoman,where sheprotects on thisearthperformingkaimkaryams toYourBhAgavathAs.Thisact anauspicious lifeherebyspendingtheirtimes VaikuNTham andlead ShrI andthelifeat lifeonearth inbetween They usethetime enjoy atYourSupremeabodeafter casting asidetheirbodieshere. to thattheyaregoing prapannAs keepthinkingabouttheaanandham performed thatanushtAnamofPrapatthi withgreathappiness.The Youacceptthosejeevans,whichhave jeevAthmAs atYoursacredfeet. from herweddedhusband.Similarly, theAchAryAsplaces around herneckwithgreatcareforreceivingmanyauspiciousness (Thaalicharadu)placed the Maangalyasoothram wears andprotects dhAnam, theboyacceptsgirlwithgreatjoy.Themarried O Meaning: kaimkaryam for aPrapannan: Swamy DEsikanreferstothe

kaimkaryam for aPrapannan: Swamy DEsikanreferstothe h DhIpaPrakAsA!WhenthefatherofagirlperformskanyA

madhyE satAmmahitabhOgavishEShasiddhyai maangalyasUtramiva Bibhratikinkaratvam|| patyA abhinandyaBhavatApariNIyamAnA:| dattA: prajAjanakavattavadEshikEndrai: pTya=iÉnN* Évta pir[Iymana>, pir[Iymana>, Évta pTya=iÉnN* ma¼LysUÇimv ibæit ik»rTvm!. dÄa> àja jnkvt! tv deizkeNÔE> mXye sta< mihtÉaeg ivze; isÏ(E isÏ(E ivze; mihtÉaeg sta< mXye SlOkam 30 110

importance of Bhagavatha importance of Bhagavatha importance of Bhagavatha

To berememberedandpracticed: To berejected: speech andbodyduringhispost-Prapatthiperiod: Prapannan shouldenactandrejectwiththefullpowerofhismind, Swamy DEsikaninstructsusthattherearesixthingsa SrImath RahasyaThrayaSaaram. Utthara KruthyAdhikAram This slOkamhasbeenelaborateduponbySwamyDEsikaninthe ( Prapatthi lifeonearthperformingkaimkaryamtoYourBhAgavathAs after aathmasamarpaNambytheirAchAryAsspendpost- that shewillreceiveduringHerweddedlife.Similarly,thePrapannAs that MaangalyaSoothraminanticipationofthemanysoubhAgyams Soothram aroundtheneckofwife.Thewifetreasuresandprotects kanyA giventohimbyherfather.ThehusbandtiestheMaangalya Lord accepttheofferedchEthanamswithjoyasamanaccepts abhinandya pariNIyamAnA:” away toaboyinmarriage(KanyADhAnam). present thechEthanamstoYoulikefather givinghisdaughter “prajA: tavadEshikEndrai:janakavatdhattA:” Additional madhyE satAmkinkaratvamBibhrati 3. RecitationofDhvayam 2. 1. glance The upakAramofAchAryanfromthetimeHisfirst 3. Bhaagavatha apachAram. Dwellingonone’ssuperiority 2. Thedesirefortheperishablepleasures oftheworld 1. AchAryan Kaimkaryam to BhagavAn, HisBhaagavathAsand one’s (katAksham) Comments:

As theLordofchEthanams,You,My and 111

PurushArtha-kaashtAdhikAram ).

“PatyA BhavatAprajA:

The greatAchAryAs of

sadagopan.org sadagopan.org BhAgavathAs are saluted bySwamyDEsikanas SuddhAntha- power tosellus;We aretheirindenturedservants). (Those BhagavathAswhorecitewith joyourLord’snameshavethe BhaagavathAs). Lord ofSrirangam,whohasblessed metobeaservantofHis ThiruppANAzhwAr: KaashtAdhikAram ofSrimathRahasyaThrayaSaaram: topleasetheLordin Prapatthi) ofPrapannan Swamy DEsikanfortheUttharaKruthyam(Observancesafter Prapannan toHisBhaagavathAs.TherearemanypramANamsgivenby kaimkaryamdoneby pleasedwiththe BhagavAn isimmensely BhAgavatha KaimkaryamistheboundaryofBhagavathKaimkaryam. though heisperformingkaimkaryamstotheLord. that aprapannanshouldperformkaimkaryamtotheBhaagavathAsas us immersed insweetandfragrantwavesofaanandham.Heinstructs BhAgavatha KaimkaryamsimbuedwithSaathvikathyAgamandare After theirPrapatthianushtAnam,theprapannAsengagein prasrumara–mahAmOdha smEraprasoonasamai:kramai:paribunjatE”. His BhAgavathAs.SwamyDEsikansaysinthiscontext: SadAchArya sambhandhamenablesthekaimkaryamtoBhagavAnand 3. 2. 1. My BhagavathAsaretruedevotees. are devoidofworshipotherdEvathAsandhavereverencefor MahA BhAratham(Aasva--104.9): must worshipmyBhAgavathAs. affection forthose,whoreveremyBhaagavathAs.Therefore,You MahA BhAratham(Aasva--116.23): of HisBhAgavathAs. to VishNuisthebest;evenbetterthan thatistheaaarAdhanam PaadhmOttharam (29.81): pEsuvAr adiyArkaLyenthammaiviRkavum peRuvArkaLE" KeshavA! PurudOttamA!KiLarsOthiyAi! KuraLA!yenRu --- PeriyAzhwArThirumozhi(4.4.10) “adiyArkku yennaiaadpadutthaVimalan” Of allAarAdhanams, theAarAdhanam 112

Our Lord’swords:Thosewho Our Lord’swords:Ihavegreat

PurushArtha PurushArtha “shuddhai: (The

SwAmy NammAzhwAr: ThiruvAimozhi 3.7 “Payilum SudaroLi” SwAmy NammAzhwAr: ThiruvAimozhi3.7“Payilum SudaroLi” Additional ShrI VaikuNThamaftertheshedding of thephysicalbody. (dawn) comparedtothenoonofParipoorNa Bhagavadhanubhavamat worshipping BhaagavathAsoftheLord hereislikethearuNOdhayam ladies oftheinnerchamberare to theirLord.ForprapannAs, ofmindindevotion to theirLordjustasthe body) andareoffirmness They (theBhaagavathAs)areparisuddhAs (pureinspeech,mindand Meaning: devotion totheirLordandHimalone(sTiradhiyA:). thANDA PathnikaL).Theyareoffirmmindabouttheirunshakable women oftheinnerchambers(antha:purapeNNmaNikaL,Padi SiddhAnthinis. Theyobservetheirpaathivrathyam(kaRpu)likethe Bhaagavatha "shuddhAnAm tulabhEmahisthiradiyAmshuddhAnta-siddhAntinAm

muktaishvarya dinaprabhAtasamayAsattimprasattimmuhu:"

bhAgavathaas reciting sARRumuRai during brahmOtsavam PramANams PuruShArtha KaashTaiconcludingshlOkam kaimkaryam --Srimath RahasyaThrayaSaaram: celebrating are: Thoopul 113

the greatness of

sadagopan.org sadagopan.org recognized asthe celebrates theworshipofBhaagavathAs.Thissettenpaasuramsis “NedumARkkadaimai” Paasurams,whereSwAmySaThakOpan TadhIyArAdahanam. SwAmyNammAzhwAr:ThiruvAimozhi:8.10 ParamarE) Paasurams VaikuNTham at the end of their earthly existence. VaikuNTham attheendoftheirearthlyexistence. BhAgavathAs (paramaikAnthis)priortotheirascentShrI recommended andimportantanushtAnamisservicetotheLord’s In summary,forthose,whohaveperformedPrapatthi,themost unn adiyArkkuadaimai”. ThirukkaNNapuram Paasuram:PeriyaThirumozhi8.10.3 7.4 decad. Thirumangai Mannan’sThirucchERaiPaasurams:PeriyaThirumozhi Svaroopam butalsoLakshyamforPrapannAs. asBhOgyam, beconsiderednotonly Lordshould BhaagavathAs ofthe from thisdecad. manisarAi yennaiaaNDAringEtiriyavE” servants toBhagavAn’sselflessdevotees). Swamy NammAzhwArcelebratesBhAgavathasEshathvam(servingas . BhagavathAs are TadhIyAs of the Lord and their worship is . BhagavathAsareTadhIyAsoftheLordandtheirworshipis (Paramanai payilum ThiruvudayOr yemmAyALum yemmAyALum ThiruvudayOr payilum (Paramanai “KaNNinuNN SiRutthAmpu” SaThakOpa Muni points out that TadhIyAs or SaThakOpa MunipointsoutthatTadhIyAsor ‚ 114 ƒ ‚

is oneofthefamouspassages of ThiruvAimozhi.Here, “avanadiyAr SiRumaa “uRRathum kingdom ofShrIVaikuNTham for PrapannAs hereinpreparation for PrapannAs BrahmAnandham (Aad BrahmAnandham Swamy DEsikanreferstothe

for PrapannAs hereinpreparation for PrapannAs BrahmAnandham (Aad BrahmAnandham kingdom ofShrIVaikuNTham Swamy DEsikanreferstothe

earthly existence in preparationfortherulershipthat hasbeen earthly existence them islikethe gifting ofyauvarAjyam(King-elect) duringtheir You withgreatrelish. ThiscompassionateactofYours directedat nectar ofYourDayA.Theyperformhence kaimkaryamhereitselffor performing coronationceremoniesfor themthroughthefloodof kingdom. Youseemtopreparethem hereitselfforthatpositionby going toperformthereforYouislike thejoyofrulerabig ascend toShrIVaikuNTham. Thenithyakaimkaryamthattheyare they bodilyexistence, anushtAnam (Prapatthi).Attheend oftheir aftertheupAya anypaapamaccumulatedunconsciously be freefrom holy feetgetridoftheirpaapamsacquiredbeforeandblessedto of theyOgis!ThePrapannAs,whohaveperformedPrapatthiatYour O Meaning:

kingdom ofShrIVaikuNTham hereinpreparation for PrapannAs BrahmAnandham (Aad BrahmAnandham Swamy DEsikanreferstothe h Lord,whoistheobjectofSaalamBanaandnirAlamBanayOgam

YunjAna cintyaYuvarAjapadambhajanti|| divyE padEniyatakinkarataaadhirAjyam dAtum tvadIyadayayAvihitAbhiShEkA:| aadEhapaatam anaghA:paricaryayAtE yuÃanicNTy yuvrajyuÃanicNTy pd< ÉjiNt. datu< TvdIy dyya ivihtaiÉ;eka>, idVye pde inyt ik»rtaixraJy< Aadehpatmn"a> pircyRya te te pircyRya Aadehpatmn"a> hirAjyam) there: hirAjyam) there: hirAjyam) there: SlOkam 31 115 Lord performing abhishEkam abhishEkam Lord performing Lord performing abhishEkam abhishEkam Lord performing Lord performing abhishEkam abhishEkam Lord performing later to enjoy ParipoorNa latertoenjoyParipoorNa later to enjoy ParipoorNa latertoenjoyParipoorNa later to enjoy ParipoorNa latertoenjoyParipoorNa fortheirresidencein the fortheirresidencein the fortheirresidenceinthe

sadagopan.org sadagopan.org responds inabeautiful andbrilliantmanner: SaasthrAs). Whatdoessuchakrutha-krithyan do?SwAmyDEsikan sense ofcompletingwhathasbeen prescribed bytheLordandHis performed Prapatthiwithallitsangams andbecomefilledwitha on (ParipoorNa BrahmAnubhavAdhikAram). ( free kaimkaryamfortheLorduntiltheyshedtheirmortalcoils Post-Prapatthi periodofexistenceonearth.Theyperformblemish- and arealsofreefromanysinscommittedunconsciouslyduringtheir Prapatthi. Theyarefreedoftheprevioussinsthattheycommitted their of performance afterthe anagA:(blemishless) PrapannAs become Oh YunjAna-chinthya!(OhthetargetofmeditationyOgis!)The Additional King-elect (YuvarAjA)priortohisascendingthethroneasking. is thetraditioninthisworldforafuturekingtoundergotrainingas YourSupremeabode.It theyarriveat granted tothembyYou,when 22 The condensedupadEsamhousedin thisslOkamiselaboratedinthe abhiShEkA: anaghA: ( existence higher responsibilitiesatShrI VaikuNThamattheendoftheirearthly RaajA onthisearthbytheLordis niyatha kinkaratadAtum kaimkaryams oftheirchoiceforYouinShrIVaikuNTham( are goingtoassumeresponsibilitiesforLordship(Kings)over abhiShEkA: anaghA:YuvaRaajapadambhajanti perform thisYuvaRaajaabhishEkam( distinction onthem?ItisHisoverflowingDayAthatpropelsHimto What istheotherreasonforLordtoconferthisenormous bhajanti crown princesinthisuniverse for thevisEshakaimkaryamthattheydo.Theyareanointedhenceas nirmukta-sthUla-shookShma-prakruti anubhavatiAcyutam nityamEka: aadEha pAtamtEparicaryamkaroti svAvasthArham saparyA-vidim ihaniyatam-vyAgasam-kvApi Bhibrat nd “saparikara BharanyAsanishpannakrutya:” chapter of SwAmy DEsikan’s SrImath Rahasya Thraya Saaram chapterofSwAmyDEsikan’sSrImath RahasyaThrayaSaaram ).

divyE padE niyata kinkaratA Aadhi-Raajyam dAthum vihita divyE padEniyatakinkaratAAadhi-RaajyamdAthumvihita Comments ). :

). TheanointmentorcoronationasYuva 116 (tE ParicaryayAYuvaRaajaPadam to prepare them (PrapannAs) for topreparethem(PrapannAs)for ). They arerecognizedbytheLord The focusofthischapter is tvadIya dayayAvihita ). TheseYuvaRaajAs (Prapannan, who has (Prapannan, whohas divyE padE

PramANams SaraNAgathy DhIpikai. ofthe31 themessage BrahmAnubhavam. Thisis andex the DivyaDampathis ShrI VaikuNThamandengagesinthe never-ceasingkaimkaryamsfor here.Attheendofbodilylifehere,Prapannan arrives at a YuvaRaajA kaimkaryams andjoyouslyrewardsthe Prapannanbyanointinghimas and ascendShrIVaikuNTham. Our Lordrecognizesthese SaasthrAs, whilehewaitsforthetime tocastasidehisearthlybody (Bhagavath-BhAgavath-AchArya Kaimkaryams) prescribedbythe After Prapatthi,thePrapannanperformsblemishlesskaimkaryams ParipoorNa 2. 1. 3. 4. 8. 7. 6. 5. saparyA vidim Rahasya ThrayaSaram(RTS). nishtai ascoveredinthesva-nishtAbhijn~Anamchapterof sva-avasthA-arham Iha chapters ofRTS as coveredintheUttharakruthyamandPurushArTaKaashtai niyatam developed intheUttharaKruthyamchapter mOksham (paripoorNaBrahmAnubhAvAdhikAram). ofSaayujya in astate fullestextent Lord alwaystothe Acyutam nityamanubhavati visEshAdhikArams ofRTS gross, subtlebodiesasdescribedintheNiryANaandGathi nirmukta-sthUla-shookShma-Prakruti described intheapahAraparihAramchapterofRTS kvApi vyAgasam elaborated intheSaasthrIyaNiyamanAdhikAramofRTS ý in thisstateofpursuitBhakthi asaprapannan BrhmAnandham Bhibrath ý for

that which is prescribed by the SaasthrAs as that whichisprescribedbytheSaasthrAsas ý the the stepsofBhakthi,whicharefreedefects ý ý performing thepertinentstepsofkaimkaryam ParipoorNa staying inadhivya desamofchoiceas ý (following thatwhichis)appropriatetohis following 117 ý BramAnandham the MukthaJeevanenjoys periences perfect andfull periences perfect ý SaasthrIya having

st left behind the left behind slOkam of SrI slOkamofSrI

niyamam

sadagopan.org sadagopan.org immersed inParipoorNa BrhmAnandham power ofhisownsankalpamenjoys everythingatalltimesandis Muktha Jeevanseeseverythingin Parama Padhamandthroughthe Meaning: worship/means). becomes thepraapyamandupAsyam(goal,Phalanobjectof aanandham andbecomesthepossessorofsame.ThusBrahmam Aanandham. TheUpAsakan(MukthaJeevan)experiencesthat The Brahmamthatisbeingworshippedtheembodimentof Meaning: Jn~Anandha SvarUpi. NaaTan ,whoisnirupAdhikaSesh Muktha JeevanenjoysequallyalltheBhOgamswithSrIVaikuNTa In thataprAkruthaaakAsam(ThiruviNNagar/ShrIVaikuNTham),the Meaning: and Lord’sownGithai.Hereareselectedexamples: of TaitthirIyaUpanishad,ChAndhOgyaMundakOpanishad SwAmy DEsikanquotesthepassagesfromAanandhavallisection the KarmaBhUmithatheleftbehind. to BrahmAnandhamandnevereverreturns itself thusinParipoorNa vidha KaimkaryamstotheDivyaDampathis.Thisjeevanimmerses and sarvaavasthaiswithoutlet.TheMukthajeevanperformsSarva- dEsams,sarvakaalam and chEshtithams(deeds)oftheLordinsarva SOpAnam. There,thismukthajeevanenjoystheThirumEni,GuNam ParamaPadha nine stepsdescribedbySwAmyDEsikaninHis The Prapanna(Muktha)JeevanreachesShrIVaikuNThamthroughthe rasO vaisa:,rasagumhEyEvAyamlabdhvAaanadadIbhavati sOashnutE sarvAnKaamAnsaha,BrahmaNAvipasccitEti sarvam hapashya:pashyatisarvamApnOti sarvasha:

--TaitthirIya Upanishad:Aanandavalli(7.1) --TaitthirIya Upanishad:Aanandavalli --CandOgya Upanishad:7.26-2 118 i, OppAr-MikkAr ilan, ParipoorNa i, OppAr-MikkArilan,ParipoorNa

any dukkhamatParamaPadham. isfull ofSukham,themukthajeevanneverexperiences experienced (Isvaryam), GuNamsofthesukhaMayaBrahman.Sinceallthatis comprehend orenjoyanythingelse.HeenjoysthereforethevibhUthi jeevandoesnot thanBrahman,theliberated is nothingelseother since everythingiscontainedinBrahmananditsglories.Sincethere notseeanythingelse Jeevan enjoystheblissofBrahman,hedoes BhUmAdhikAraNa vishayavAkyaminSrIBhAshyam: sa vaayEShayEtEnadivyEnacakshuShA manasaitAn kaamAnpasyanRAMATE, --CandOgya Upanishad8.12.5 ya yEtEBrahmalOkE: ‚ 119 ƒ ‚

When Muktha

sadagopan.org sadagopan.org

Aagamic rites: Aagamic NaarAyaNan through the PaancharAthra andVaikhAnasa worshipped at different divya dEsamsasSriman worshipped atdifferentdivya Swamy DEsikan refers toSr Swamy DEsikan

Aagamic rites: Aagamic NaarAyaNan through the PaancharAthra andVaikhAnasa worshipped at different divya dEsamsasSriman worshipped atdifferentdivya Swamy DEsikan refers toSr Swamy DEsikan the Lordatdifferent DivyaDEsamsthroughoneorthe other aaagamic two aagamamshold strictlytotheirancienttraditions andworship are: Aniruddhan worshipped as for theLord. restriction. observed eligible tousetheotheraagamam. Thisisastrictly observed rulethatthosewhofollowone ofthetwoaagamamsarenot Each ofthesetwoaagamamshastheir ownuniqueness.Itisthelong- VaikhAnasa Aaagamams)withtheirownspecifictraditionsandVidhis. You throughthetwoVaishNava Aagamams(PaancharAthraand O Meaning:

Aagamic rites: Aagamic NaarAyaNan through the PaancharAthra andVaikhAnasa worshipped at different divya dEsamsasSriman worshipped atdifferentdivya Swamy DEsikan refers toSr Swamy DEsikan h ViShNu, PuruShan, sathyan ViLakkoLI PerumALE! The fortunate ones (dhanyA:) worship ViLakkoLIPerumALE!Thefortunateones(dhanyA:)worship

. Each of these two aagamams has its own individual names Each ofthesetwoaagamamshasits own individualnames preetyA nayantiphalavantidinAnidhanyA:|| tvAm paancaraatrikanayEnapruthakvidhEna In samjn~A vishEShaniyamEnasamarcayanta: vaikhanasEna capathAniyatAdhikArA:| VaikhAnasam In

VaasudEvan, shankarShaNan,Pradhyumnan PaancharAthram àITya nyiNt )lviNt idnain xNya>. vEoansen c pwa inytaixkara>, s<}a ivze; inymen ivze; smcRyNt> s<}a Tva< paÂraiÇknyenTva< p&wiGvxen SlOkam 32 , thefournamesforworshipofLord and 120 , theLord(archAmoorthy)is Achyutan I DhIpa PrakAsan being PrakAsan I DhIpa I DhIpa PrakAsan being PrakAsan I DhIpa I DhIpa PrakAsan being PrakAsan I DhIpa

. ThearchakAsof the

and

of yanthrAsetal. drawing aarAdhanam atthe temples,theconductanceofuthsavams, temples, thelakshaNam forthedeities,daily routineof worship ofthedeities, the constructionandconsecrationofthe VEdas. Theaagama,tantraandmanthra saasthrAsdealwiththe pillars ofourVaidhIkasampradhAyam. Aagamaiscloselyalliedtothe It isgenerallyacceptedthatNigama (Vedam) andAagamaarethetwo Nigama aagamam. rishi isfollowed.DivyaDEsamslikeSrirangamusethePaancharAthra DEsams whereVaikhAnasaaagamamoriginatingfrom ThiruviNNagaram (OppiliappanKoil),ThiruvahIndhrapuramareDivya Parama the individualaagamams. dhanyasaalis worshiptheLordwithprescribedrulesandregulationsof Tamil wecallniyamamandthedisciplineas“nEma-nishtai”.The niyamEna tvAMpreetyAsamarcayanta:dinAniphalavantinayanti” Swamy DesikaninthisslOkamway: assigned totheLordineachofth niyamam (codifiedobservances)ofthetworitesregardingnames VaikAnasam andtheyfeelfulfilledduringthedaysoftheirlives.The with affectionthroughthespecificritesofPaancharAthramor preetyA samarcayanta:dinAniphalavantinayanti”. vidEna PaancarAtrikanayEna(athavaa)VaikhAnasEnapathAcatvAM rites forworshipisindicatedbySwamyDEsikanthisway: rites. Thatthesetwoaagamamshavedistinctanddifferentprescribed worship oftheLordeitherthroughPaancharAthraaorVaikhAnasa the goodfortuneofthosequalifiedadhikArisengagedinloving Phalavanti nayanti” “dhanyA: niyatAdhikArA:tvAmpreetyAsamarcayanta:dinAni Additional with theirlot. spend theirlifefruitfullythroughsuchdailyworshipsandarehappy way. ThesearchakAsandthebhakthAsarefortunateones,who and Paavana Comments: Aagama VaishNava RudrayAmalam is the central message of this slOkam extolling isthecentralmessageofthisslOkam

Aagamams 121 paystributetothe Aagamamthis ese twoaagamamsisreferredtoby

“samj~nA vishESha “samj~nA vishESha They worshipYou “Pruthak . In

sadagopan.org sadagopan.org SwAmy DEsikanstatesinParaMataBangam (paasuram43): Of thegreatnessofPaancharAthram anditstightlinkstoVEdam, The (AchAryAs, SilpisandDhAthA),thelivingpresenceofdeitiesrests. Onthesethree philanthropic mindedpeopleshouldbewealthy. icons shouldbefullyconversantwithSilpaSaasthrAs.The ManthrAs andthearchitects(oftemples)creatorsofarchA The AchAryanandthearchakAsare(should be)repositories of SamhithA referstothis: slOkamsofSrIprasna fruit ofworshipbytheAagamAs.One delivered bytheLordHimselfinfivenights.DevaSannidhyamis PaancharAthra aagamagotitsnamefromthefactthatitwas VishNu, Hayaseersha,SrIprasna,Ahirbudhnya,LakshmITantrametal. Paadhma, Isvara,Satthvatha,Paushkara,JayAkhya,Kapinjala, PaancharAthra AagamamhasmanysamhithAs:NaaradIya,Yogatatva, Aagama and theotherfromSageVaikhAnasaratNaimichArANyam. number andoneoriginatedfromBhagavAn Himself(PaancharAthram) regarding theworshipofdeities.VaishNavaaagamAsaretwoin Aagamaas thusdealwiththepractices,processes,mantrAsandrituals saadhanaa (practice)oftheUpAsanAVedaasandUpanishads. aathma-vichAram. Aagamaasprovidetherulesanddetailsof The VedasdealwithupAsanA,conductanceofYaagamsand way: greatness “tadAgama itiprOktamshaastramPARAMAPAAVANAM”". AacAryO Mantra-sampoorNa:KriyA-poorNAstushilpina: yaTmilat `[ vaTkqal SamhithAs matv[aa dhAtA tuvitta-sampoorNa:dEva-sAnnidhya-kAraNAt Otiy pw of PaancharAthram f vt[t f `ziyamAbemqliyi[

fcrat fBm ftirm fT `MT] f yva f ukvaAroZk 122 fk f Km

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f

because of Her auspiciousness and being the SahakAriofSrIman because ofHerauspiciousness andbeingthe worshippedfirstinoursampradhAyam ArchAvathAram. SrI DEviis LakshmIsccha Patnyou) the DevisofLord:SrIDEviand BhUmiDEvi placesgreatemphasisontheimportance of SrI VaikhAnasaAagamam Bhrugu, VaikhAnasar,MarIchi,Kaasyapar, Adhrietal: through archakAs.TheVaikhAnasa AagamaSirOnmaNisare Moorthys ( known asArchaaSaasthramsinceit deals withtheworshipofArchaa VaikhAnasa Aagamamplacesequal emphasis onSrIDevi. PaancharAthra Aagamam. Dampathis) ofSrIandSriya:Pathiunited togetheristheessenceof united withherLordSrimanNaarAyaNan.Thedivinecouple(Divya Keerthi, JayAandMaayA Tatthvam iscelebratedwiththefournamesofSrIDevi( RanganAthA templesatSrirangamandPomona,NYstatesthatSrI to HerLord. In PaancharAthram,thegloriesofMahALakshmi(SrIDevi)areequal The this aagamamduringKruthaYugam. Rakshai (protection)fortheaasthikachEthanamsandblesseduswith DEsikan saysthattheLordconsideredPaancharAthramas kAttum KaarthaYugak-athikaNDOmkaraikaNDOmE) PaancharAthram as“KruthaYugam”" Elsewhere, SwAmyDEsikanidentifiestheYugamofavathAram Him. Lord Upanishads being thesameassacredmeaningsofundefeatableVedasand Here SwAmyDEsikanpointsoutthedivinityofPaancharAthramas greatness (Maadhavan). yaathum ilAthaanRumyavarkkumnanRiyeNNiyaNamm- MaadhavanAr vadanathamudhamuNNumvalampuripOl vaadhukaLAl azhiyAmaRaimouLiyinvaanporuLE archAvatAra: sarvEShAmadhikArOnirankusha: Othiya PanchAtthiramuhavAraiozhukkuvamE (MaRai MouLi). of JayAkhya AagamaSamhithaipracticedatSri --Paramathabangam, Paasuram43 MahA Those whorevereitandfollowwillbedearto . These are the Ubhaya NaacchiyArs of . Thesearethe UbhayaNaacchiyArsof ). ThesefournamesofHerbeinginseparably Lakshmi It isVedaSaaramandgiventousbythe 123 in the (Kaavalithu nalluyirkkenRu two Aagamams . HereSwAmy (Hreesccha tE ) by us all ) byusall It isalso Lakshmi,

Sages Sages

sadagopan.org sadagopan.org aanandham inHerLord. imagination. SheisthesahakAriforVishNuSankalpam.generates MadhyAnta rahitai Isvaryam andacceptedasOnewithoutbeginningorend( emphasis ontheworshipofSrIDevi Sri VaikhAnasaAagamamlikeitssisterplacestremendous attain Heranugraham. Her (SrIPanchaka Dinam).Worship of Heronthesefivedaysissureto to thatarespecial inthemonth NirmAlya HaariNI.Therearefivedays Her parivAramDhurgA,Sarsvathi,JyEshtA,UmA,NandhAand PaalakAsinHerSpecialabodeandhasas Jayaa andVijayaaasDhvAra receiving Heranugraham. HerbirthstarisUttharaPhalguni.Shehas worshipped witheitherBhilvaleavesorwhitelotuspetalsfor on VaikhAnasam. from MelkoteonPaancharAthraand authorities fromThiruvallikkENi of articleslateronboththeAagamams withthehelpofauthorities VaikhAnasa Aagamam.Oppiliappannet isplanning topublishaseries Vivekanandha College,Mylapore, Chennai isanauthorityon SrI VaradaBhattarofPerumAL Koil).Dr.S.Mutthu Bhattarof PaancharAthra Aagamams(SrIPaancharAthramSampathBhattarand The experts at KaanchiandMelkOtearegreatscholarsin The SrIyam, DhruthIm,PavithrIm Svatanthra LakshmiasSrIDeviissalutedwiththe fournames of Lord. of theLord. “ahalahillEn” ( lakshmi Lakshmi, BhOgaLakshmi SrI VathsamofLordNaarAyaNan NaarAyaNan. sources Veera orSvatanthraLakshmi never leaves the chest of the Lord and She declares neverleavesthechestofLordandShedeclares According to VaikhAnasa Aagamam, toVaikhAnasaAagamam, According BhOga Lakshmi of nityA anapAyini VaishNava ). HerRoopamandVaibhavamisbeyondour and Aagamic is ontheleftsideofchest ). She is on the right side of the chest ). Sheisontherightsideofchest ‚ and Veera orSvatanthraLakshmi 124 ƒ . Theytakeonthree forms: has her own sannidhi (TanikkOil). has herownsannidhi(TanikkOil). ‚ PramOdhAyinIm . SheisrecognizedastheLord’s

scholarship SrI Devi arose from SrI Deviarosefrom (

vandE ). Sheis . YOga YOga Aadi SwAmy DEsikanreferstothe and gladdentheheart PrakAsan whostrictlyobserv saasthrAs: theru aarAdhanams donefollowing

in theirnithyagranthams. Theirstrictadherencetothe rulessetby abilities. Theyperform thePanchakAlaprakriyAssetby theAchAryas flowersaccording totheir andfragrant gather andpresent ThuLasi BhOdhAyanam etalintheperformance ofworshiptoYou. They the directionsoftheirparticular Soothram likeAapasthambham, BrahmachAri, Grahasthan,Vaanaprasthan andSanyAsi.Theyfollow Brahmin, KshathriyAs,VaisyAsand SUdrAs andtheAasramamslike of VarNAsramadharmams,whichdefine thedutiesofVarNAslike During theirworships,thesevirakthAs donotviolatetheancientrules material gainsanddevotetheirlives toperformAarAdhanamforYou. the phalansfromtheirkaimkaryams, disassociatethemselvesfrom O Meaning: PrakAsan whostrictlyobserv SwAmy DEsikanreferstothe saasthrAs: and gladdentheheart aarAdhanams done following the aarAdhanams donefollowing SwAmy DEsikanreferstothe and gladdentheheart PrakAsan whostrictlyobserv saasthrAs: aarAdhanams done following the aarAdhanams donefollowing h ViLakkoLi PerumALE! The dearest BhaagavathAs of Yours reject ViLakkoLiPerumALE!ThedearestBhaagavathAsofYoursreject

BhaktyA yathArhavinivEshitapatrapuShpA| VarNashramAdi niyatakramasootrabaddhA maalEva kaalavihitAhrudhayangamatvAm aamOdayahyanuparAga dhiyAmsaparyA|| AamaedyTynuprag ixya< spyaR. 33 spyaR. ixya< AamaedyTynuprag malev kal ivihta ùdy¼ma Tvam! Tvam! ùdy¼ma kalivihta malev pu:pa, pÇ ivinveizt ywahR É®ya v[aRïmaid inyt v[aRïmaid ³msUÇ bÏa of theLordThirutthaNkAthrough of theLordThirutthaNkAthrough of theLordThirutthaNkAthrough lkm3 SlOkam 33 125 e thevarNAsramaDharmams e thevarNAsramaDharmams e thevarNAsramaDharmams dear devoteesofSrIDhIpa dear devoteesofSrIDhIpa dear devoteesofSrIDhIpa rules laid out in the Lord’s theLord’s in out rules laid rules laid out in the Lord’s theLord’s in out rules laid les laid out in the Lord’s theLord’s in out les laid

sadagopan.org sadagopan.org by YourdevoteesinthesaasthraicmannerpleasesYouimmensely. Just asthatfragrantgarlandpleasesYou,the aarAdhanamperformed acquires additionalspecialfragrancebecauseYouareSarvagandhan. most aestheticappearance.Whenitisadorned byYou,thisgarland and thedifferentflowersheldtogetherbythreadstoproduce In thatgarland, therearespecificplacesforthesacredbasil(ThuLasi) fragrance andisboundtogetherwiththebinding threadsfromplants. chest. ThatVanamAlaiismadeupofdifferentwildflowersexquisite Their poojAspleaseYoulikethefragrantVanamAlaithatadornsYour because, theyhavethefollowingunique featuresaboutthem: aarAdhanams (SaparyA) from worldlypleasuresareaccepted withjoybythe Lord. the blemishlessaaraadhanamperformed bytheonesdisassociated adorned bytheLordwithpleasure, SwAmy DEsikanpointsoutthat Using theanalogyofmulti-colored anduniquelyfragrantgarland dhiyAm hrudayangamaasaparyAtvAm TavaMaalAivaaamOdayati these virakthAs(paramaikAnthis)enchantsYourheart( tava MaalAivaaamOdayati become veryhappywiththem( prescribed timesofthedayandthat endearsthemtoYouand You aamOdayati chest ( like thewildflowergarland (Vyjayanthi VanamAlai)adorningYour fragrant flowersandThuLasileaveswhichenchantsYourheartjust to You,islikeagarlandstrungtogetherwithuniquelypositioned AamOdayati worldly pleasurespleasesYourheart( worship bythedevoteeswithoutanyotherdesiresaboutseeking krama sootra”bhaddhEnAkruta“saparyAtvAmAamOdayati” VarNAsrama dharmamisreferredtohere(“ The worshipoftheParamaikAnthisfollowingstrictlyrules Additional Your SaasthrAspleasesheartandenchantsthe together withthethreads definedbytheSaasthrAsof Lord. VarNAshramAdi niyata Kramasootrabhaddham YathArha vinivEshithaPatraPuShpaMaalAivatvAm ). TheiraarAdhanamisdonewithpureBhakthiandatthe Comments: ). ThatworshipbytheseBhakthAs,whoaresolelydevoted

are endearingtotheLordofThirutthaNkA

). This aarAdhanam/upachArams done by ). ThisaarAdhanam/upachAramsdoneby BhaktyA kaala vihitA saparyA tvAM BhaktyA kaalavihitAsaparyAtvAM 126 anuparAga dhiyA:saparyA tvAm anuparAga dhiyA:saparyAtvAm VarNa-aashramadi niyata

minds ofothers. :

It isstrung AnuparAga ). That Those

).

state ofmind.Inthe33 emphasis wasontheperformerofAarAdhanamandHisjoyous Lord eitherthroughPaancharAthraorVaikhAnasa Aagamams.The SwAmy DEsikanreferredtothejoyderivedbyworshippersof VaikhAnasa PathAcasamarcayanta:dinAniPhalavanta:nayanti ( done withoneofthetwoVaishNavaaagamamsbyfortunateones In thepreviousslOkam,SwAmy DEsikan focusedontheaarAdhanam of theVanaMaalaiadorningHischest. MahAthmAs isequaltothepleasurethatHeenjoysfromfragrance The pleasurethattheLordgetsfromsuchaarAdhanambythese immensely andHeacceptsthataarAdhanamwithgreatjoy. aarAdhanam andstatesthatsuchanpleasestheLord to theLord,whoisrecipientofthatproperlyconducted dhanyA: thvAmpreethyaPaancarAthrika-nayEna,athavaa end oftheAarAdhanam. fruits oftheiraarAdhanams.TheyperformPhalaThyAgamatthe hrudhaya bhAvamoftheseparamaikAnthiswithnointerestinthe great Bhakthi. HrudayangamA saparyA by theNithyagranthamsandLord’sSaasthrams. Kaala VihitA saparyA BhaktyA (krutamsaparyA)

rd : Theyareconductedatthetimesdesignated slOkam, SwAmyDEsikanshiftshisattention slOkam, :

: They areenchantingbecauseofthe TheseaarAdhanamsareperformedwith ‚ 127 ƒ ‚

). Here

sadagopan.org sadagopan.org God ofGods: DEvathai (Supreme Being) and worship Him alone as the andworshipHimaloneasthe DEvathai (SupremeBeing) without doubt that LordSrimanNaarAyaNan isthe Para SwAmy DEsikan salutes thepa SwAmy DEsikansalutes God ofGods: DEvathai (Supreme Being) and worship Him alone as the andworshipHimaloneasthe DEvathai (SupremeBeing) without doubt that LordSrimanNaarAyaNan isthe Para SwAmy DEsikan salutes thepa SwAmy DEsikansalutes The reference here is to the sixth chapter ofSrimathRahasyaThraya The referencehere istothe sixth Additional worship onlytoYou. behave thuslikePathivrathaisandreject alltheotherDevAsandoffer andserveshimalways.TheparamikAnthis husband asGodHimself herweddedhusband). She(aPathivrathai)considersher (except righteous andchastewife,whodoes notevenlookatanotherman simply rejectthem.Thiswaythey maintaintheirchastitylikea other Gods)anddonoteverapproach latterforany boons.They overthem(the nature (the ParmaikAnthis)understandYourexalted Being,DEvAthiDEvan.They narakAnubhavam. ThouarttheSupreme grant theinsignificantandperishablephalansequivalentinvalueto O Meaning: God ofGods: DEvathai (Supreme Being) and worship Him alone as the andworshipHimaloneasthe DEvathai (SupremeBeing) without doubt that LordSrimanNaarAyaNan isthe Para SwAmy DEsikan salutes thepa SwAmy DEsikansalutes h ViLakkoLi PerumALE! BrahmA, Sivan and other DevAscanonly Sivanandother ViLakkoLiPerumALE!BrahmA,

Comments nirdhUya taannnirayatulyaphalaprasootIn| prAptum tavaivaPadaPadmayugampratItA: paativratIm tvayivahantiparAvarajn~A:||

brahmA girIshaitarEapyamarAyayEtE inxURy tan! inry tuLy )l àsUtIn!, paitìtI— Tviy vhiNt pravr}a>. äüa igrIz #tre=Pymra y@te àaÝ

SlOkam 34 128 ramaikAnthis, who recognize whorecognize ramaikAnthis, ramaikAnthis, who recognize whorecognize ramaikAnthis, ramaikAnthis, who recognize whorecognize ramaikAnthis,

arose Sivan. FromHimaroseBrahmA andfromhim, Lord NaarAyaNanis theFirst. futile act? protection andMokshaanugraham? Why wouldyouengageinsucha why wouldyouapproachanyothergodsfor to seeandexperience, When theSupremeLordAadhippirAN standsatThirukkuruhUrforYou We willrecordhereselectedquotationsfromdifferentsacredtexts. PramANams liberated souls(Muktha-BhOgya:). grantor ofMoksham(Mukthidha:);Heistheoneenjoyedby (who hastheChethanamandachEthnamasHisbody);Heis sole ofMoksham.SrimanNaarAyaNanisakhilaTanu Him, oneisassured equal toorgreaterthanSrimanNaarAyaNan.Whenoneislookedatby Sesha BhootharstoHim,theMaster(Seshi).Thereisnogod,who antharAthmA, EnergizerandCommander.HeistheSeshithey are their gods areservantsofSrimanNaarAyaNanandHisbody.Heis Sriman NaarAyaNanovertheothergodsqualifiesforMoksham.These grant Moksham.OnewhoknowsthesetruthsabouttheSupremacyof bequeathed onthem.TheydonothaveSubhAsrayam.cannot Lord oftheJn~Anamthatour Kaimkaryam totheLordasaresult NaarAyaNan. TheyaresubjecttotheMaayaiofLord.perform posts duetothe AaraadhanamtheydidfortheirLord,Sriman Sriman NaarAyaNan;theyareKarma-vasyarkaL;gottheirexalted KarmAs, aretoberejectedbyus. Devathais,whoareJeevansboundby other darsanams extolling PrApyam andPrApakamforus;theupadEsamisthatallother SwAmy DEsikanremindsusthattheDivyaDampathisaloneare ParamaikAnthis ( Saaram ofSwAmyDEsikan,whereHeelaboratesonthemindset of our Lord ninRa AadhippirAnniRkkaMaRRattheyvam naaduthirE KunRam pOlmaNimAdaneeduThirukkuruhUrathanuL AadyO naarAyaNOdEva:tasmAtBrahmA tatOBhava:

Quoted ParadEvathA-PaaramArTyAdhikAram --VarAha PurANam: 25-6 ---ThiruvAimozhi 4-10-1 by SwAmy 129 Brahma-RudrAdhis are creations of Brahma-RudrAdhis arecreationsof DEsikan for the ). Supremacy

sadagopan.org sadagopan.org am thegoalandtargettoseekasProtectorbyOneAll. I Myrefuge. protection ofanyoneelse.Thereisnoone,whoIneedfor Oh King!BrahmAhassoughtrefugeinMe.Ihavenotthe imperishable, eternalBeing. other thanthePurushanreveredasVaasudEavan.Heis only There isnoever-lastingentity--amongchEthanamorachEthanam-- One andOnly to bemeditateduponbyYou! isthe Oh BrahmaNAswith theabundanceofSatthvaguNam!Lord Hari revere HimasIsvaran.HeistheFather ofAll.HeisPrajApathi. VishNu. HeisBrahmanandSupreme. Thereforeweunderstandand EmperumAn isthekingofKings.He istheKingofBrahmA.He Superior toHim. there willbenooneinthefutureeither,whoisgoingtoequal or and theLord whoisequalto In allthethreeworlds,thereisnoOne, Lotus-eyed Lord,SrimanNaarAyaNan. Oh thegreatoneamongMen!ThereisnoOne,whoSuperiorto theirKarmaPhalans. souls. Theyareborntoexperience the livingentitiesareboundbytheirkarmAs.Theynotliberated From themightyBrahmAtosmallestinsect/bladeofgrass,all mamaashrayO nakascittusarvEShAmAashrayO-hyAhaam BrahmA MamAshritORaajannAhamkascidupAshrita: aabrahm AstambhaparyantAjagadantar-vyavasthita: HarirEka: sadAdyEyOBhavadbhi:sattva-samsthitai: trilOkyE taadrusha:kasccitnaJaatOjaniShyatE nityam hinaastijagatibhUtamsthAvara-jangamam rutE tamEkamPuruShamVaasudEvamsanaatanam na ParamPuNdarIkAkshAtdrushyatePuruSharbha Ishvaram tammvijAneema:saPitA prajApati: prANina: karma-janitasamsAra-vasa-vartina: --Sivan's wordsinHariVamsam(2.132.8) --BhAratam: BhIShmaParvam:67.2 --BhAratam: AasvaParvam:118.38 --BhAratam: AasavParvam43.13 --ViShNu Dharmam:104-23: --BhAratam: shAntiParvam 130

conferred bytheLord andtheyreachtheParamaikAnthis readily. Phalans are without seekinganything, Mokshamandtherestof in abundance. approaches Himforphalansotherthan Moksham,Hegrantsthemall Moksham, Hecangrantwhateverelse oneseeksfromHim.WhenOne is nolimittoHisSvAtantryam(Free andunlimitedwill).Beyond us withMoksham. Our LordSrImanNaarAyaNanisthe Only One,whocandirectlybless dhIpikai thisway: Thraya Saaraminthespiritof 34 SwAmy DEsikanconcludestheimportantchapterofSrimathRahasya (BhAgavathAs), whoareParamaikAnthisdevotedtoYoursoleservice. desired bymeandacceptedistobetheservantofthose uponthanYourself.Theonewish tomeditate there areGodsfit Oh LordofThirukkaNNapuram!Iwillnotjointhose,whothinkthat You. from drowningintheoceanofSamsAramexcept adiyEn doesnotknowofanysupportstick(SaraNam)toprotectme KaNNanforus. There isnootherprotectorexcept Moksha anugraham. those, whowishtoreceive can beworshippedbyeveryoneexcept The dEvathaisotherthanSrimanNaarAyaNan,theSupremedEvathai, person toremindYouofthatway. Always HarialoneisfitforUpAsana/Meditation.Iamtheguiding Aavikku OhrpaRRukkompuninnanlAlaRihinRilEnyaann upAsyOyEyam sadAViprAupAyOasmiHarE:smrutou maRRellAm pEsilumNinnThiruvettezhutthum MaRRumOr DhaivamuLathenRuiruppArOdu uRRilEn, uRRathumUnnnadiyArkkuadimai kaRRu, NaannKaNNapuratturaiyammAmE! namm KaNNanKaNNallathuillayOrKaNNE --Sivan's wordsinHariVamsam:2-133-44 When paramiakAnthis approachHimandserve “nA itarANi” Pratibuddha-varjam sEvyamtu -- PeriyaThirumozhi:8.10.3 --ThiruvAimozhi: 10.10.3 ---ThiruvAimozhi: 2.2.1 (No otherGodshavethepower) 131 th SlOkam of Sri SaraNAghathi SlOkamofSriSaraNAghathi

. There There

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sEshathvam: SwAmy DEsikan salutesthe SwAmy DEsikan

sEshathvam: SwAmy DEsikan salutesthe SwAmy DEsikan are thereforerecognized as servants ofbeing theirproperty.Yourtrue BhaagavathAs inthecontext themselves tothose theirrelationshiptosell reach astagein the nobleattributesofYourBhaagavathAs astheyservethemand just withtheservingofYourBhaagavathAs. Theyareovercomewith servants andtheirundisputedMaster. Yourservantsarenotcontent betweentrue natural developmentarisingoutof therelationship become theservantsofYourdear BhaagavathAs.Thisisquitea You astheMasterofproperty(Yourservants)tocommandthem You aretheirundisputedMasterandLord(sEshi). Itisbutnatural for ( O Meaning: please YourThiruvuLLam always( of theirrelationship (

sEshathvam: SwAmy DEsikan salutesthe SwAmy DEsikan Vara GuNArNava h ViLakkoLi PerumALE! Oh Vast Ocean of all auspicious attributes ViLakkoLiPerumALE!OhVastOceanofallauspiciousattributes (nija bhrutyAs)

shEShatva saaramanapEkshyanijamguNajn~A:| dAsyam bhajantivipaNivyavahArayOgyam|| BhaktEShu tEvaraguNArNavaPaaratantryaat naatha tvatiShaviniyOgavishEShasiddham

)! ThechEthanAsareYourbondedservants daSy< ÉjiNt ivpi[ Vyvhar yaeGym!. shEShatva saaram ze;Tv sarmnpúey inj< gu[}a>, gu[}a>, inj< sarmnpúey ze;Tv naw Tvidò ivinyaeg ivze; isÏ< É´e;u te vrgu[a[Rv partNÈyat! possess “GuNajn~A:” SlOkam 35 admirableauspiciousattributesand 132 tvat iShtaviniyOga VishESha ) toYouas . Theyunderstandthe essence glories of Bhaagavath glories of glories of Bhaagavath glories of glories of Bhaagavath glories of

sEshansandaimto (sEshAs).

The BhAgavatha Kaimkaryam. boundary oryellainilamforthatBhagavathKaimkaryamis Bhagavath Kaimkaryamisaloftygoaloflife(PurushArTam), the even morethanthedevotionshowntoHimbyHisBhakthAs.If His BhakthAsworshippingBhaagavathAsandHewelcomesthat pleasedwith Heisimmensely the ancientwaydesignedbyLord. is inPurushArTaKaashtAdhikAramthatthis SwAmy DEsikanstates names oftheLordhaverighttobuyandsellusastheirproperty. Those dearBhaagavathAsoftheLord,whorecitewithJoyvarious ThirukkOttiyUr Paasurams(PeriyaThirumozhi:4.4.10): We heartheechoofthisstatementinonePeriyAzhwAr Additional Bhajanti (servitude) thatthesEshAsdesire( them (sEshAs)astheyplease.ThatisthehighqualityofDaasyam readily boughtandsoldbytheBhAgavathAssothattheycanuse they enjoybeingtreatedasacommercialpropertythatcouldbe stateofdependency,where servants oftheLordreachhighest their attitudeofsubserviencetotheLord’sBhAgavathAsmake paaratantryAt daasyambhajanti bound tothem( dear toYou.TheygetattractedYourBhaagavathAsandbecome them siddham shEShatvasaaramanubhavati or HisBhaagavathAs. loftiest one.Evenbetter thanthatistheaarAdhanam ofHisTadhiyAs Among allkindsof worship,theworshipofferedto VishNu isthe are:

PramANams fulfilled, when they get a taste of serving Your BhaagavathAs fulfilled,whentheygetatasteofservingYourBhaagavathAs pEsuvAr adiyArkaLyentammaiVIRKAVUMPERUVAARKALE KeshavA! PurudOttamA!KiLarccOtiyAi!KuraLAyenRu, tasmat PARATARAMprOktamtadiyArAdhanam PARAM ). aaradanAnAm sarvEShAmViShNOrArAdanam Param

Comments: nijam shEShatvasaaramanapEkshyatEBhaktEShu cited --PaadmOttAram: 29-81

by SwAmy ). 133 SwAmyDEsikanpointsoutthat DEsikan ). Eventhisdoesnotmake VipaNi vyavahAradAsyam in this context

sadagopan.org sadagopan.org for theTadhiyAsofLord,paramaikAnthis. her weddedhusband.SwAmyDEsikan praysforbecomingthedaasan her innerchambers(SuddhAnthaSiddhanthnI) andisdevotedonlyto to theirLord.Theyarecompared the chastewife,whoneverleaves (sTiradhiyA:)intheirdevotion ofmind thefirmest purest ones)andof the LordforboonofMokshAnugraham. TheyareparisuddhAs(the (Brahma Padham);theParamaikAnthiBhAgavathAsdonotevenask (aathma saakshAth-kaaram)oreventheloftystatusofBrahma insignificant asabladeofgrass(ThruNam);theyrejectkaivalyam of theParamaikAnthis,whoconsiderworldlywealthas thegreatness Srimath RahasyaTrayaSaaram,SwAmyDEsikanextols In theconcludingsectionofPurushArTa-KaashtAdhikAram grouped amongthedearestonesofLord. Bhagavath Bhakthiandother anaapthAs observance ofBhakthiorPrapatthiyOgam)and MukthAs AapthAs as AapthAsandanApthAs(dearonesnotsodearones).The Poushkara Samhithaiclassifiestheentourage(ParivAram)ofLord become theservantofHisBhaagavathAs). aatpaduttha Vimalan” of hisDivyaPrabhandham: ThiruppANAzhwarinformsusintheveryfirstPaasuram This iswhat and downthatchainofdevoteestheLord. devoteeandtheoflatter devotee andtheofthat Men arereleasedfromallkindsofsinsbyworshippingtheLord,His tadAshrayasyAshrayaNAth tasyaca Naatan vahutthavahaipeRunAmmAvan nalladiyArkku (vENDIyavar)arethe (thoseliberatedsouls,who gainedthatstatusthroughthe (vENDAthavarkaL)arethe aatharamikka adimai isainthuazhiyAmarainool vEdam aRinthaBhagavarviyakkaviLangiya seer --Garuda PurANam,shrIrangaMahAtmyam8.91 samsEvAnnaraa lOkEpooyantEsarva-paatakai: neethi niRutthanilai kulayAvahaininRanamE --Adhikara Sangraham, Paasuram23 (MysacredLord,whomadeitpossibleformeto Nithya Sooris Karma VasyAs “AmalanAdhipirAn adiyArkkuyennai 134 SamsAri Jeevans (eternally liberatedones), . Thus BhaagavathAs are . ThusBhaagavathAs His BhaagavathAs devoid of

; the

boundary ofBhagavathkaimkaryam(PurushArTaKaashtai). the as BhAgavathAs kaimkaryamtoHis command thedevotional to thepracticeofanushtAnam rootedinHiseternalVEdasthat object ofadorationbyHisBhAgavathAs.Westayresolutelycommitted the Lord,whoseradiantandauspiciousattributesisperennial We arethe thankfulinheritorsofthesampradhAyamblessedtous by Meaning

‚ 135 ƒ

‚

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Bhagavath describes howtheyspendthei SwAmy DEsikansalutesthegl

Bhagavath describes howtheyspendthei SwAmy DEsikansalutesthegl way. Bhagavath-BhAgavatha Kaimkaryamandtheyspendtheir daysthis they seekfromthem.Theydedicate their limbstothetotalserviceof other Godsasworthlessbladesofgrass, sincethereisnothingthat has seenapoisonoussnake.Theyconsider Brahman,Indranandall quickly removethemselvesfromtheir presence,justliketheone,who When theyseesomeone,whocommits apachAramtoYou,they as theirMasters,theBhaagavathAs, who havesurrendereduntoYou. never waverfromtheirMahAVisvAsam inYou.Theyconsideralways Prapatthi toYouwithfirmnessofheart inYourrakshakathvamand Moksham)perform seek anythingforthemselvesfromYouincluding O Meaning:

Bhagavath describes howtheyspendthei SwAmy DEsikansalutesthegl h ViLakkoLi PerumALE! Those ParamaikAnthis (One who do not ParamaikAnthis(Onewhodonot ViLakkoLiPerumALE!Those kaalam kShipantibhagavankaraNairavandhyai:||

- - - sadbhis tvadEkasharaNair-niyathamsanAthA: BhAgavatha Kaimkaryams: Kaimkaryams: BhAgavatha BhAgavatha Kaimkaryams: Kaimkaryams: BhAgavatha BhAgavatha Kaimkaryams: Kaimkaryams: BhAgavatha sarpAdivat tvadaparAdhiShudUrayAtA:| dhIrAstruNIkruta virincapurandarAdyA: kal< i]piNt Égvn! kr[ErvNXyE>. kr[ErvNXyE>. Égvn! i]piNt kal< spaRidvt! Tvdpraix;u Ëryata>, siÑSTvdek zr[EinRyt< snawa> snawa> zr[EinRyt< siÑSTvdek xIraSt&[Ik«t ivir purNdra*a> SlOkam 36 136

ories of ParamaikAnthis and ParamaikAnthis ories of ories of ParamaikAnthis and ParamaikAnthis ories of ories of ParamaikAnthis and ParamaikAnthis ories of r lives totally committed to r livestotallycommitted r lives totally committed to r livestotallycommitted r lives totally committed to r livestotallycommitted

These dheerAshavethreelakshaNams: sadbhi: niyatamsanATA: always theSantha:astheirMasters( BhaagavathAs as“Sath”"orSaadhusSantha:. ThedheerAshave devotion toHim intheir Lord’ssacredfeetandaresteadfast SaraNAgathy atthe These DheerAsrevereLord’sBhaagavathAs,whohaveperformed pleasures. (firmness ofpurpose)andVairAgyam(detatchmentfromtheworldly slOkam. Theseindeedaretruebraveones,whohave sTairyam as“ SwAmy DEsikanaddressestheParamaikAnthis Additional 3. They consider anygod,whoissubjecttotheeffectsofKarmaa 2. 1. They runas fastastheycanfromthose,whocommit service totheLord. limbsin ofpurposefuluseone’s my mindinthiscontext UpadEsam (JihvE KeertayaKeshavam) unwasted. karaNai: kaalamkshipanti fruitfully andspendtheirallotted time onearth( AchArya kaimkaryams.Thisway,they usetheirIndhriyams their body)andspeechtotallytoBhagavath-Bhaagavatha- Finally, theseDhIrAsdedicatetheirmind,body(everylimbof useless bladeofgrass these ParamaikAnthisconsiderthemasequalinvaluetoan Superior. Whenitcomestodemi-godslikeIndhran orBrahmA, that SupremeLordSrimanNaarAyaNan,whohasnoequalor as notworthyofmuchattentionanddevotetheirworshipto dUra yAtA: Bhagavath-BhAgavatha apachAram( Comments: tohisclassmates ) . KulasEkhara AzhwAr’sMukundaMaalA SthOthram (tvadEka sharaNA:). They runliketheone,whohassightedaserpent. ).

(dhIrA: truNIkrutaVirinca-IndrAdyA:). ‚ ). 137 “Avandhai:” ƒ (shravaNam Keertanam)

Swamy DEsikanaddressesthese ‚ and

dhIrA: tvadyEkasharaNai: tvad aparAdiShusarpAdivat Bhaktha PrahlAdhan’s Bhaktha PrahlAdhan’s means purposefuland dheerA: avandyai: ” in this ” inthis come to

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jeevan from itsbody during jeevan from SwAmy DEsikanbeginsthedescri

jeevan from itsbody during jeevan from SwAmy DEsikanbeginsthedescri Brahman). You enter into them and command the process of exiting of of intothemand commandtheprocessofexiting Brahman). Youenter managed byYou astheindwellerofallJeevans (antharyAmi theirbodies.Thisprocess is the timeoftheir Jeevansexiting where Youtakeanactiveroleiscommon alsoforDevAslikeYamanat death iscommontobothpaapisand PuNyasAlis.Thisprocedure, of SarIram(body).Thisembracethe jeevanbyYou atthetimeof the Jeevanfromtheerstwhilehome Thus, YouaretheOne,whoexits Jeevan toremovethestrainarising fromthosestrenuousefforts. make theJeevanverytired.Atthat time, MyLord,Youembracethe turn joinsthesubtlepartofPancha BhUthams.Alltheseefforts PrANa VaayugetsmergedthereafterwiththeJeevan.JeevAthmAin thePrANaVaayu.That with theassemblyoftenindhriyamsjoinsnext body, thetenindhriyamsbeginningwithVakjoinManas.TheManas O Meaning:

jeevan from itsbody during jeevan from SwAmy DEsikanbeginsthedescri h ViLakkoLi PerumALE!WhentheJeevanisreadytoleave

YantrA MukundaBhavataivayathAYamAdE:|| bhUthEShvayam punarasoutvayitai:samEti| sAadharaNOtkramaNa karmasamAshritaNam vaagAdikam manasitatpavanEsajeevE yNÇa mukuNd ÉvtEv ywa ymade>. 37 37 ymade>. ywa ÉvtEv mukuNd yNÇa vagaidk< mnis tt! pvne s jIve ÉUte:vy< punrsaE Tviy tE> smeit, smeit, tE> Tviy punrsaE ÉUte:vy< saxar[aeT³m[ kmR smaiïtana< smaiïtana< kmR saxar[aeT³m[ SlOkam 37 the last moments oflife: thelastmoments the last moments oflife: thelastmoments the last moments oflife: thelastmoments 138

ption of the exit ofthe ption oftheexit ption of the exit ofthe ption oftheexit ption of the exit ofthe ption oftheexit

samEti of ParamAthmA,who dwellsinsidetheJeevan( ofthe Jeevanfromthebo the exit of These tenIndhriyAs(DhravyAs)join with Manas(mind)atthetime is presentsubtlyatthesignsofMen and women. fingers. Paadhamisatthefeet;Paayu isattherectumandupastham teeth, lips,nose,andhead.TheKarmEndhriyam ofPaaNiisatthe different places:Hrudhayam/Heart, throat, backofthetongue,jaws, Upastham. Vaak/speechisadhravyam thatispresentineight KarmEndhriyamsare: The Five eye; SrOthramisintheearcavity. is presentsubtlyinthetongue;Chakshusorsight body; GrANamissmellandfocusedinthenose;RasanAtaste SrOthram. Thvakisthesenseoftouchandpresentallover The FiveJn~Endhriyamsare: help theJeevanduringlife. subtle forms(Sookshmadhravyams)atdifferentpartsofthebodyto in KarmEndhriyams.Theyarepresent and Five Jn~Ana indhriyams Indhriyams arenotlimbsofthebody.Theyteninnumber:Five common toallandismanagedbyYoualone. Bhavatiava SwAmy DEsikansays:“ for Mokshadaayakan(theOnewhoconfersanugraham). Mukundhanstands becausethename PrakAsan asMukundhanhere or paramaikAnthis. process forallJeevansindependentofthefactthattheyaresinners takes theinitiativeasindwellerandcommanderforthisorderly Lord istheYanthrAoractiveleaderinthisimportantprocess.He manner.Our goes quicklythroughaseriesofstepsinsynchronized moments oflife.Thisprocessiscalled shaking ofthemortalcoils(sarIram)byJeevansduringtheirlast Here, SwAmyDEsikanfocusesonthehappeningsattimeof Additional the Jeevansfromtheirbodiesinacontrolledmanner. ). ThatManasincorporating allthetenindhriyamsunites next ”. Comments The steps of exiting thejeevanfrombodyare Thestepsofexiting SwAmy DEsikanpurposelyaddressesSriDhIpa

Mukunda! SaadhAraNa utkramaNa Karma Mukunda! SaadhAraNautkramaNaKarma Thvak, GrANam, RasanA, Chakshus and Thvak, GrANam,RasanA,Chakshusand 139 Vaak, PaaNi,Paadham,paayu,and dy thathoused itatthe command UthkramaNam

VAg adikamManasi . Theexiting

sadagopan.org sadagopan.org to exit the Jeevanfromthebodythatithadbeforedeathoccurs. to exit salutes SrIDhIpaPrakAsa-MukundhanforthedutythatHeperforms bodily dissolution(dEhaVyOham).SwAmyDEsikanacknowledgesand UthkramaNa KarmAperformedbytheLordforALLattimeof SwAmy DEsikangivesthusaclear,step-by-stepdescriptionofthe samEti Earth) ( Pancha BhoothAs(AaakAsam,Vaayu,Agni,Appu/JalamandPruthvI/ That JeevanincorporatingPrANaVaayujoinsthesubtleaspectsof stepatthe commandof the next with thePrANaVaayu( ). ThatJeevanjoinswithYou( sa Pavana:JeevEsamEti:ayamjeeva:bhUtEShupuna: tat PavanEsamEti ‚ 140 the Lord and unites with the Jeevan. the LordanduniteswithJeevan. ƒ ‚ asou tai:tvayisamEti

). The PraNaVaaunowtakes ). Padham: to ensure the ascent of thepr theascentof to ensure SwAmy DEsikanhelpsthe Padham: to ensure the ascent of thepr theascentof to ensure SwAmy DEsikanhelpsthe

path of light towardsShrIVaikuNTham.Theother Jeevans,whodid path oflight jeevan facilitateit to enterthe101 At theendoftheir livesasPrapannAs,Youtheindweller ofthe for eternalresidencetheretoserveYou. of theirassignedtimeonthis earth,theyascendtoShrI VaikuNTham do notinterferewiththeirreaching Your Supremeabode.Attheend orthePakshamsdaynight UttarAyaNam orDakshiNAyanam performed PrapatthiatYourLotus feet havenosuchrestrictions. such asDakshiNayanaKrishNaPaksha daysorNights.Thosewhohave benefit ofPrapatthicannotenterauspicious worldsatothertimes particularly duringthedaytime.SaasthrAssaysuchsoulswithout when theirdeathhappensduringtheUttharAyaNaSuklapakshamand consequences. They canhopetoattaintheauspiciousworldsonly Prapatthi, therearesomelimitationsonthetimeofdeathandtheir O Meaning: Padham: to ensure the ascent of thepr theascentof to ensure SwAmy DEsikanhelpsthe h ViLakkoLi PerumALE! For those, whohavenotperformed ViLakkoLiPerumALE!Forthose, naaDIm pravEshayashinaathashatAdhikAmtvam||

sankalpitha aayu:avadhInsapadiprapannAn| haarda: svayamnijapadEvinivEshayiShyan savya anyayO:ayanayO:nishivaasarEvaa nafI— àvezyiz naw ztaixka< Tvm!. s»iLptayurvxIn! spid àpÚan!, hadR> Svy< injpde ivinveziy:yn! ivinveziy:yn! injpde Svy< hadR> sVyaNyyae rynyaeinRiz vasre va SlOkam 38 Jeevan toenterthe101 Jeevan Jeevan toenterthe101 Jeevan Jeevan toenterthe101 Jeevan 141 st apanna Jeevan to His Parama apanna JeevantoHisParama apanna Jeevan to His Parama apanna JeevantoHisParama apanna Jeevan to His Parama apanna JeevantoHisParama NaaDitobeginits journey viathe

st st st NaaDi NaaDi NaaDi NaaDi NaaDi NaaDi

sadagopan.org sadagopan.org SwAmy DEsikan. IV.ii. 11)arecondensedintoonesingleslOkambytheKaviSimham, The subjectmatterofFour BrahmaSoothraadhikaraNams(IV.ii.8to described here. totheprapannaJeevanis slOkam Lord’sadditionalupakArams 101 karma visEsham.YoumakethePrapannaJeevanseenothingbut a resultstarttheirjourneytoSvargamorNarakambasedon Upanishad manthram (8.6.5). following therays oftheSunisdescribedfollowing ChandOgya In theRasmayanusAra-adhikaraNam, thejourneyofJeevan further alongtheprescribedrouteto ShrI VaikuNTham. detail forthePrapannaJeevantoenter the101 AdhikaraNa SaarAvaLi,SwAmyDEsikan describestheLord’shelpin Upanishads attesttothishelpofthe Lord.Inthe493 KaThaandBrahadAraNya isdescribed. the PrapannaJeevantoenter 101 In theTad-OkodhikaraNam,Lord’sspecialhelpinilluminating What doestheJeevandonow?Thatissubjectmatterofthis38 the bodyandcomfortsit. underwent suchstrenuousstepstoexit aspects ofPanchaBhUthams.OurLordembracesthatJeevanwhich Manas inturnwithPrANaVaayuand the indwellerofJeevanunitestenIndhriyamswithManasand In thepreviousslOkam,SwAmyDEsikandescribedhowLordas Additional its journeyontheupwardpathtoShrIVaikuNTham. not performPrapatthienterNaaDisotherthanthe101 IV.ii.11 isDakshiNAyana-adhikaraNam IV.ii.10 isNisaa-adhikaraNam IV.ii.9 isRasmayanusAra-adhikaraNam IV.ii.8 isTad-okodhikarana st st NaaDi and pushing open the closed door of that Naadi to permit NaaDiandpushingopentheclosed door ofthatNaaditopermit NaaDi(BrahmaorMoordhanyaNaadi)andhelpittostart Comments: The namesoftheseadhikaranamsare:

142 that PrANaVaayuwiththesubtle st NaDi andtoproceed NaDi rd st

slOkaaofHis NaaDiandas th

like theprapannaJeevan. is condemnedtobebornagaininSamsArawithoutattainingBrahman the pathoflight,butinsmoke(DhoomAdhimaargam)and doesnottravelin The non-prapannaJeevandyinginDakshiNAyanam attains theSupremeBrahman. monthperiod,whentheSunDakshiNAyanam (inthesix travelsSouth) In theDakshiNAyana-adhikaraNam,prapannawhodiesevenin again inthisworld). dying duringnightdonotattaintheauspiciousworlds(Heisborn with thetraveltoreachSupremeBrahman.Non-prapannaJeevans Prapanna Jeevan,deathatdaytimeornightdoesnotinterfere adhikaranam,Nisaa-adhikaraNam,itisstatedthatfora In thenext journey viaarchirAdhimaargam(adhikaraNam:IV.ii.11). UttharAyaNam inaffectingthesurenessofprapannaJeevan’s Swamy DEsikanreferstotheinsignificanceofDakshiNAyanamor to the Supreme abode. The non-prapanna Jeevans exit theirgross to theSupremeabode. Thenon-prapannaJeevansexit NaaDi toproceed upwards onitsprescribedpath(DevayAna path) of the101 can seewhereitisandthenourLord pushesopenthecloseddoor making the101 (antharyAmi Brahman). gross bodyviathe101 the IV.ii.8 (TadhOkOdhikaraNam).The parapanna Jeevanexits naaDIm pravEShayasI” padE svayamvinivEShayishyanHaardha:tvamsataadhikam By thepassageof, VaikuNTham. journey ofthePrapannaJeevanviadivinepathtoShrI during thenightordaydoesnotinterferewithpre-determined thoughts ofAdhikaraNamIV.ii.10(nisaa-adhikaraNam).Death By thepassage By thepassageof38 st NaaDitoeasetheentryofprapanna Jeevaninthat

st “nisi VaasarEvaa” NaaDiradiant(agrajvalanam)sothat theJeevan “sankalpita aayu: avadIn PrapannAn sapadi nija “sankalpita aayu:avadInPrapannAnsapadinija , st

The exit ismadeeasier bytheLord Theexit SwAmy DEsikan refers to the adhikaraNam SwAmy DEsikanreferstotheadhikaraNam Naadiwiththehelpofindweller Lord th slOkam, 143 ,

SwAmy DEsikan condenses the SwAmy DEsikancondensesthe “savya anyayO:ayanayO:

”,

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destined toberebornagaininthisSamsAricworld. other thanShrIVaikuNTham(Svargamornarakam)andare body byanyoneoftheother100Naadisandreachdestinations ‚ 144 ƒ ‚

the Jeevan that exited viathe101 the Jeevanthatexited DEvayAna path (ArchirAdhi Ma path(ArchirAdhi DEvayAna SwAmy DEsikan describes thepr SwAmy DEsikandescribes

the Jeevan that exited viathe101 the Jeevanthatexited SwAmy DEsikan describes thepr SwAmy DEsikandescribes

VaikuNTham. Allof theseupakArams(help)aregivento theJeevanto ShrI wayto in lineonthe homage andhand them overtothenext Indhran andBrahma dEvan.Theygreettheprapanna Jeevan,offer the deityoflightningknownasAmAnavan assistedbyVaruNan, dEvathai, Varsha(Samvathsara)dEvathia, Vaayu,Sooryan,Chandran, the Day(PahaldEvathai),Sukla Paksha dEvathai,UttharAyaNa representatives greetingthePrapanna JeevanareAgni,thedeityof journey toYourParamaPadham. Thesequenceamongyour stepofthe territories, offerhomageandtake them tothenext journey, assignedrepresentatives of Yourswelcometotheir from thesarIramthrough101 thatJeevan at YourThiruvadi,throughdEvayAnapathafterexiting O Meaning: DEvayAna path (ArchirAdhi Ma path(ArchirAdhi DEvayAna the Jeevan that exited viathe101 the Jeevanthatexited SwAmy DEsikan describes thepr SwAmy DEsikandescribes Ma path(ArchirAdhi DEvayAna h ViLakkoLi PerumALE! You lead those, who performed Prapatthi ViLakkoLiPerumALE!Youleadthose,whoperformed

arcirdinam vishadapakShaudakprayANam samvatsarO marutasItakara:shashAnka:| ityAtivAhika sakhOnayasisvakeeyAn|| soudAmanI jalapatirvalajitprajEsha: #Tyaitvaihk soae nyis SvkIyan!. saEdamnI jlpitvRlijt! àjez> àjez> jlpitvRlijt! saEdamnI sv zza»>, zza»>, médzItkr> sv

argam) toShrIVaikuNTham: argam) toShrIVaikuNTham: argam) toShrIVaikuNTham: st ogression of the Journey of oftheJourney ogression ogression of the Journey of oftheJourney ogression ogression of the Journey of oftheJourney ogression Naadi. DuringthisdEvayAna Naadi. st st st Naadi through the Naadi through the Naadi through the

sadagopan.org sadagopan.org The specificsabout thisdEvayAnaMaargamare described in archirAdhi abhimAnis. Jeevan onwardtoHisSupremeabode. Thesedeitiesarecalled These deitieshavebeenappointedby theLordtoescortHisMuktha and escorthimthroughouttheirterritories.Theseare: Jeevan withappropriatehonors(poorNakumbham,VedaVaakyams) overbyseveraldeities,whoreceivetheMuktha That pathispresided means light. pathofthedEvAsandArchis maargam. DEvayAnameansthedivine knownasarchirAdhi through thesolarrays.DevayAnapathisalso city ofBrahman,thesthUlasarIram)nowentersDEvayAnapath the heartwasreferredto.TheJeevanthatleftBrahma Pura(the by the101 oftheprapannaJeevan In thepreviousslOkam,utthkrAnthi(exit) Additional travel withallMaryAdhaistoitsrightfulplaceinShrIVaikuNTham. 6. 3. 10. 4. 8. 1. 7. 5. 2. 9. PrajApathi The threesahakArisofAmAnavan (viz), VaruNa,Indhraand Vaidhuyathan (amAnavanortheSupra-Man, whoislightning) Chandran (Moon) Aadhithyan (Sun) Vaayu (Air) Year (Samvathsaram) months whentheSuntravelsNorth) UttharAyaNam (thesix Bright fortnight(poorvaPakshamorSuklaPaksham) ahas (Day) Light (archis) st Comments: vein with theactiveparticipationofourLorddwellingin veinwith

146

SwAmy NammAzhwArdescribesinthe99 returns backtoitsseatatParamaPadham. After completingthetask assigned bytheLord,MukthaJeevan unless deputedtheretemporarilybytheLordforspecificassignment. BrhmAnandham anddoesnoteverreturntoSamsAraMaNDalam and isembracedbySrImanNarAyaNa,itenjoysparipoorNa Brahma Soothrams.OncetheMukthaJeevanreachesparamapadham his anubhavamsatShrIVaikuNThamformthefinalpaadhamof aftertravelthroughthepathoflightand Jeevan atShrIVaikuNTham and “theescortingangels”(AadhivAhikAs).ThearrivaloftheMuktha DEvayAnapath AchArya RaamAnujA’sSrIBhAshyamelaboratesonthe Brahma Soothrams(4.3.1through4.3.15)discussesthistopicand 501, 502).TatthvaSaarAslOkam102alsocoversthistopic. AdhikaraNaSaarAvaLi(SlOkam ArchirAdhi journeyinhisSriSookthi, ArchirAdhi Parvam);SwAmyDEsikanalsosummarizessuccinctlythe this decad. Muktha Jeevanreceive fromAdhI-VaahikAsinthethird slOkamof SwAmy NammAzhwArdescribestheUpachArams/MaryAdhais thatthe SwAmy SaThakOpan/NammAzhwAr. DaasAs ofSrImanNaarAyanaaredescribed inamovingmannerby Upanishadic passagesquotedearlier. Thehonorsaccordedtothe ofthe precious paasuramsarethedistillation oftheessence VaikuNTham andthereceptionatParama Padhamonarrival.These duringthetravelbyArchirAdhi maargamtoShrI experiencing (SwAmy NammAzhwAr)andMukthaJeevanswouldbeenjoying/ (10.9.1-11) whatSriVaikuNTaNaaTanshowedhimastohe in detailhisSriSookthi,ParamaPadhasOpAanam(7 SwAmyDEsikandiscussestheArchirAdhiJourney the sameasAgni. path usedistheonlytraveledandbeginswithArchis,which (4.3.1). HeconcludesthatalloftheseUpanishadsagreeonthedivine RaamAnujA discussestheArchirAdhimaargaminSrIBhaashyam Jeevan passesthroughaccordingtothesethreeUpanishads.Sri participate intheUpachAramsandlOkamsthatMuktha (8.2.15, 7.10).Therearesomevariationsinthe deities,who ChaandhOgyam (4.15.5),KoushIthakupanishad,BruhadhAraNyakam 147 th decad of ThiruvAimozhi decadofThiruvAimozhi th Chapter:

sadagopan.org sadagopan.org The performed suchthatwecanhave entryofMukthAsfromearth”. “WhatPuNyawould wehave some aweandadmirationexclaimed, qualities oftheLord),bothapplaudedadvent MukthAswith of service)andtheMunis(thosewhoenjoymentallyauspicious The amarAs(thosewhoareactiveworkersperformingdifferenttypes the onlyAffluencethatmatters,namely,ofKaimkaryatoLord. You”. AllrequestedtheMukthAstotakeover“SrI”,Affluence, our Swamis!WeareproudtobeservantsoftheLord’sdAsAslike saying,“Welcometo MuktAs, The Nithyasoorisgreetedtheentering Meaning to theMukthaJeevansisdescribed: and benedictions.Inthe9 garland theMukthaJeevans,reciteVedaVaakyams,offerHavis,fruits The welcomingdeitiesofferwithgreatprideincensemyrrh, The Tenth 9 th Paasuram according Vaikunthan TamarYemarYemathidampuhutenRu Vaikunthatt-tamararum munivarumviyanthanar paasuram: AvKn nitiy AvKn ptiyi[il vitivAk p Vaikuntham puhutalumvaasalilVaanavar AvKn AvKn Vaikuntham puhuvathumaNNvarvithiye mtiMkmdn

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SaraNAgathi DhIpikaiofSwAmyDEsikan. by theMukthaJeevancoveredThirtyNinthslOkamofSrI This isthefruitoftravelbyArchirAdhiMaargamtoShrIVaikuNTham the performanceofNithyaKaimkaryam. at HisThiruMaamaNiMaNtapamandenjoyingendlessblissthrough The final11 Lord’s feet,POORNAKUMBHAMSandMANGALADHEEPAMS. SATHAKOPAM, thenidhiofsrIVaishNavAs,CHOORNAMfrom representatives oftheLordalongwiththeirattendants,andWITHSRI countenances moon-like,cametoreceivetheMuktAs,as Consorts oftheLord,Lakshmi,BhoomiandNeeLa,withtheir MukthAs, withrealzeal,evenifitwasaformality!Alittlefarther,the They alsoperformedablution,forcourtesy,atthefeetof an acclamation,”WhatagoodfortuneforusthatYouhavecomehere! received theMukthAsatdooroftheirrespectiveHolyHouseswith eulogized bytheVEdassuchasAnanthA,GarudAandVishvaksEnA The MukthAsproceededfurther.Nithyasooris,whohavebeen Meaning according nithiyum naRRsuNNamumniRaikudaviLakkamum th mathi-muka-madanthayar yEnthinarvanthE Paasuram describes the Muktha Jeevan joining theLord the MukthaJeevanjoining Paasuramdescribes pathiyinil paankinilpaathankaLkazhuvinar vithi-vahai puhunthanaryenRuNalvEdiyar to Dr.V.N.V. ‚ 149 ƒ

Desikan ‚

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Kaimkaryam to the Lord by the Muktha Jeevan (VimukthA:): totheLordbyMukthaJeevan Kaimkaryam at ShrIVaikuNThamandthe SwAmy DEsikan describes thearri SwAmy DEsikandescribes

Kaimkaryam to the Lord by the Muktha Jeevan (VimukthA:): totheLordbyMukthaJeevan Kaimkaryam at ShrIVaikuNThamandthe SwAmy DEsikan describes thearri SwAmy DEsikandescribes such as the creation and protection of the Universe and its beings as anditsbeings creationandprotection oftheUniverse such asthe MukthAthmAs do not everacquireattributesthatare unique toYou The Theansweris: would bepossible? with You.Wecanask howthat state thattheseMukthAthmasattain astateofequality(Saamyam) the SarIri);itunderstandsthatisinseparable fromYou.Upanishads svaroopam; itcomprehendsaspart ofYou(SarIramforBhagavAn, kaimkaryam forYou.TheMuktha Jeevanrecognizesitsaathma Satthva GuNAsnowhelpqualify the Jeevantoperformnithya them duetotheirlinksKarmAs cometotheforefront.Those arrive atYourParamaPadham,theSatthva GuNamshiddenbeforein Supreme abodeaftertheirtravelby ArchirAdhi maargam.Oncethey free themselvesfromthechainsofSamsAramandarriveatYour O Meaning:

Kaimkaryam to the Lord by the Muktha Jeevan (VimukthA:): totheLordbyMukthaJeevan Kaimkaryam at ShrIVaikuNThamandthe SwAmy DEsikan describes thearri SwAmy DEsikandescribes h ViLakkoLi PerumALE! Those who performed PrapatthitoYou ViLakkoLiPerumALE!Thosewhoperformed

sAmyam bhajantiParamamBhavatAVimuktA:|| tvaccESha vruttianuguNai:mahitai:guNaOghai: tvallakshaNEShu niyatEShvapibhOgamAtrE aavirbhavati ayutasiddhanijasvarUpE| SaaMy< ÉjiNt prm< Évta ivmu´a>. prm< Évta ÉjiNt SaaMy< AaivÉRvTyyutisÏ injSvêpe, TvCDe; v&Åynugu[EmRihtEgRu[aE"E> Tv‘][e;u inyte:vip ÉaegmaÇe SlOkam 40 150

start of the ParipoorNa start oftheParipoorNa start of the ParipoorNa start oftheParipoorNa start of the ParipoorNa start oftheParipoorNa val of the Muktha Jeevan theMuktha val of val of the Muktha Jeevan theMuktha val of val of the Muktha Jeevan theMuktha val of

Muktha Jeevanaccepts theupachAramsofservants oftheLord the ArchirAdhimaargam.Ontheway, to Hissupremeabode bythe thebodyvia101 exits of one’slife.Whenit(PrapannaJeevan) caststhemortalcoilsand earth intheidealwayprescribedbySaasthrAs forPost-Prapatthistage performs PrapatthitoYou.Itspends itsremainingallotteddayson to gainJn~AnamaboutTatthvaThrayam andarTaPanchakam and good deed(PuNyam),meetingaSadAchAryan, thisJeevanisblessed forestofsamsAram.Then,duetosome wayinthe lostits sukham and the Lord.TheJeevanputemphasison thetransientpleasuresoflOka awareness ofitstruenature(Svaroopam) andthatoftheSvaroopam Jeevan is“thechildoftheLord”.beforePrapatthihadno Jeevan’s lifebeforeandafterPrapatthi Moksham isdescribed. BrahmAnandham enjoyedbytheJeevanblessedwithSaayujya ArchirAdhi Maargamwasdescribed.Here,theParipoorNa In thepreviousslOkam,travelofMukthaJeevanvia Additional enjoyment andpowerofMukthaJeevanincomparisonwithitsLord. This isanimportantconcepttounderstandregardingthelimitsof slOkam: The keywordsareinthe thirdandthefourthPaadhamofthis such Jagath-vyApAramsthatareuniquelyYours. share thataanandhameveniftheydonothavethepowertoengagein in thecreationandprotectionofUniverseitsbeings (MukthAthmAs) gettoseetheaanandhamthatYouderiveinengaging MukthAthmAs areequallyintheblossomedstate.They MukthAthmAs enjoyYou.YourJn~Anamaswellthatofthe enjoy YourSarIram(ChEthnamsandachEthanams),these Jn~Anam andAanandhaminthesamemeasureasYou.JustYou in thesolecontrolofYours!Otherwise,TheliberatedJeevansenjoy Thosearetheactivities that are grantMoksham. well asthepowerto SAAMYAM BHAJANTIPARAMAMBHAVATAAVIMUKTAA: Comments tvat lakshaNEniyatEShuapiBHOGAMAATRE

st Naadi with the help of the Lord, it hastens Naadiwiththehelp oftheLord,ithastens 151

sadagopan.org sadagopan.org Parama PadhasOpAnam). sookthis aswellbythevariousUpanishads(vide:SwAmyDEsikan’s NammAzhwar’s SrI SaakaDAyana JayAkhyaSamhithAsandSwAmy aanandha anubhavamsblessedbytheLordaredescribedin seated withHisDevisondivinecouchofAdhIsEshan.These ThirumAmaNi MaNtapam(thegemstuddedhall),wheretheLordis His SriVaikuNTaGadhyam.Itnowarrivesinfrontofthe VaikuNTham anditsbeautyasdescribedbyAchAryaRaamAnujAin VaikuNTham andisawestruckbytheaprAkruthadEsamofShrI After crossingtheDivyanadhiofVirajA,JeevanentersShrI Muktha Jeevan’sarrivalinShrIVaikuNTham full blossomingofitsJn~Anam. resplendent initsownsavroopamlikethecleaned-upgemandenjoys behind now(freedofkarmasambhandham)andtheJeevanis Sookshma SarIramthataccompaniedtheMukthaJeevanisleft between prakruthiManDalamandShrIVaikuNTham.Therethe and arrivesatthebanksofriverVirajA,whichformsboundary Paramapatha NAthan NAthan Paramapatha 152

AchArya RaamAnujA’s SrI BhAshyam. The 4.4 section of Brahma AchArya RaamAnujA’s SrIBhAshyam.The4.4section ofBrahma Chapter ofBrahma Soothrams(4.4)anddistillsthe essenceof in theMukthaJeevan asdescribedinthesectionIV oftheFourth SwAmy DEsikanfocusesinthisslOkam ontheglorioustransformation The FortiethSlOkamandBrahmaSoothrams Prapatthi anushtAnam(Vide:SwAmy DEsikan’s UpakAraSangraham). also Lord’sUpakAramtotheJeevan thatisliberatedthrough MukthaJeevanreturntokarmaBhUmi.Thisis and willnotletthe pleased anddoesnot wantto beseparatedeverfromHisdearproperty sEshan throughthesekaimkaryamstoHim.OurLordisimmensely feels fulfilledthroughtheenjoymentofgloriesacquiredbyHis Our Lordacceptsthosekaimkaryamswithjoy.(SarvaSEshi) immediately engagedintheuninterruptedkaimkaryamtoLord. gratitude forthismatchlessupakAramoftheLordbecomes Muktha JeevanisfilledwithJn~AnamandAanandhamin (antham) andhenceitbecomesNithya,ParIpoorNaanubhavam.The Muktha JeevanhereatShrIVaikuNThamandthereafterhasnoend anubhavam (BrahmAnandham)hasitsbeginning(aadhi)forthe Nithya SoorisandtheMukthaJeevans.TheparIpoorNaBhagavath This isanotherupakAramoftheLord,whoMasterboth respect. Jeevan astheirequalandalsorelatetoitsuperiorshow the LordtoMukthaJeevan.TheNithyaSooristreat anubhavam andBhagavathKaimkaryam.ThisisalsoanUpakAramof insatiableBhagavath The MukthaJeevannowengagesfullyinthe Additional UpakAramsoftheLord karma sambhandham. ituntilthendueto JnA~nandha Svaroopam,whichwashiddenfrom itssvAbhAvika(innate)blissfuland arrived MukthaJeevanexperience and MukthaJeevaghOshti.SrIVaikuNTaNaaTanhelpsthenewly regained propertyandtheLordunitesJeevanwithNithyasoori The MukthaJeevanisembracedbytheLord,whohappytoseeHis Jeevan infrontoftheLordandstartNithyakaimkaryam 153

sadagopan.org sadagopan.org and smruthis(GitA 14.2): company andthesameness ofnatureasBrahmanstated bySruthis state, theliberated Jeevanbecomesendowedwith thelikeness, from Him The MukthaJeevannowenjoystheSupreme Lordwithoutseparation The EnjoymentoftheLord blossomed. attributes ofitstruesvaroopam. Now,thoseattributes arefully bonds hadcontractionsinitsJn~Anam andaanandham,whichare Before reachingtheParamJyOthi,JeevanbecauseofsamsAric eight features: nature andisendowedwithanessentialtruesvaroopamthe abhiniShpadyatE): (8.12.3) isthePramANamforthistruth VaikuNTanAthan, theParamJyOthi).ChandhOgyaUpanishadpassage true nature(nijaSvaroopam) afterattainingtheSupremeLight(SrI own that theMukthaJeevanbecomesmanifest(aavirbhavathi)inits The firstsoothram The Jeevan’sManifestationintoitstrueForm SoothrAs isfairlyshortwithjust22Soothrams. . SathyaSankalpathvam(unfailing will). 8. Sathyakaamathvam(endowed withthedesiresthatareTrue)and 7. Freedomfromthirst 6. Freedomfromhunger 5. Freedomfromsorrow 4. Freedomfromdeath 3. Freedomfromoldage 2. DevoidofSin 1. (avibhAgEna druShTatvAt:4.4.4).

The MukthaJeevanbecomesmanifestinitsown (sampadyAvibhavi: svEnashabdhAt:4.4.1) 154 In itsfullyblossomed (svEna roopENa states

vyApAram. The ParamAthmA alone rules and controls the world. vyApAram. TheParamAthmA alonerulesandcontrols theworld. to Jagadh (BhOga-mAthraa) and notanyindicationextending There areindications (lakshaNam,linga)ofequalityenjoyment only part. which enjoyswitnessingtheseactivities oftheLordwhomitisa control oftheLordandhasnoconnection totheMukthaJeevan, underthe sruthis. Thecreationandcontrolofthe worldisexclusively the lackofreferenceMukthAs ofcosmicactivitiesandbecause to intheSruthiscontext worlds. ThisisunderstoodfromthefactthatParamAthmAreferred thecosmicactivitiessuchascreation,protectionof except The MukthaJeevanhasallthepowersthatarepossessedbyLord (Soothram 4.4.17-21): identifies thedifferencesbetweenMukthaJeevanandBrahman adhikaraNam ofBrahmaSoothram(Jagad-vyApAraadhikaraNam) likeness). Therearesomequalitiesthatdistinguishthem.TheFinal Parama Saamyam(perfect,complete,identical (likeness) butnot its qualities.BrahmanandtheMukthaJeevanhaveSaamyam of purityequaltothatBrahmanandenjoysthe alongwith After reachingtheMuktha(liberated)state,Jeevanattainsastate Brahman andthe isPrAkAri(theSubstratumfortheJeevan). GeethAchAryan. TheJeevanisPrAkAra(theinseparableattributeof “Saadharmyam” (samenessofnature)intheSmruthiby The word“Saamyamm”(likeness)isusedinSruthiand PraLayam. born againatthetimeofcreation,nor dotheygethurtatthetimeof WHICH ISTHESAMEASTHATOFMINE. Those whohavegainedthisknowledge(Jn~Anam),attain Meaning: Jagad vyApAra-varjamprakaraNAtasannihitatvAt--4.4.17 Idham Jn~AnamupAshrityaMamasAdarmyamaagata:

sargeapi nOpajAyantEpraLayaEnaVyatantica BhOgamAtra-saamya LingAscca--4.4.21 155

in this context bythevery same in thiscontext Threafter, theyareneither a NATURE,

sadagopan.org sadagopan.org VimuktA: slOkam salutingViLakkoLiPerumAL: This iswhatSwAmyDEsikanstatesinthesecondpaadhamofthis world. powersoftheLordEXCEPTactivityrelatingto with allthe Therefore thepower(enjoyment)ofMukthaJeevanisassociated thoughts ofmanyBrahmaSoothramsisabundantlyevidenthere. SwAmy DEsikan’sgeniusincondensingoneslOkamthedeep bhajanti enjoyment ofBhOgams( they indicateYoursigns)attainlikenesstoYouonlyinthe ) andnotinJagadhVyApAram. (the liberatedones) BhavatA BhOgamAtrE paramam saamyam BhavatA BhOgamAtrEparamamsaamyam ‚ tvat-lakshaNE niyatEShuapi 156 ƒ ‚

(even if

PrakAsan: SwAmy DEsikanardentlyseeks

PrakAsan: SwAmy DEsikanardentlyseeks

In thepreviousslOkam, SwAmyDEsikandescribedthe arrivalofthe Additional rescue andblessmewiththeboonof paripoorNaNithyaKaimkaryam. In thatstateofmy helplessness reflects onthosewords.Ihavenoother recoursethanYou. instructed usinGeethAthatsuchJn~Anis arethelife toYou. adiyEn from theparamaikAnthin’spointofview. OhLord!YouYourselfhave adiyEn recognizesthattohavesuch adesireitselfisanapachAram unqualified tohavethatBhAgyamalso longforsuchakaimkaryam. perform suchblemishlesskaimkaryam.adiyEn,whoisutterly and therebybecomefreefromallsi sacredfeet fortunate paramaikAnthis,performsaraNAgathiatYour atSrIVaikuNTham. The KaimkaryamtoYou performing ParipoorNa O Meaning:

PrakAsan: SwAmy DEsikanardentlyseeks h ViLakkoLiPerumALE!ItisnoteasytoobtainthebhAgyamof

VaacO nireekshyabharaNeeyaihatvayAaham|| tvat kimkaratvavibhavEspruhayAaparAdhyan|

Comments: AatmA mamEtiBhagavanBhavataivaGeetA: ittam tvadyEkasharaNai:anaghai:avApyE TviTk»rTv ivÉve Sp&hya=praXyn! , vacae inrIúy Ér[Iy #h Tvya=hm!. AaTma mmeit Égvn! ÉvtEv gIta> gIta> ÉvtEv Égvn! mmeit AaTma #Tw< Tvdek zr[Ern"ErvaPye zr[Ern"ErvaPye Tvdek #Tw<

Slokam 41 157 (ananya gati) the protection of SrI DhIpa ofSrIDhIpa the protection the protection of SrI DhIpa ofSrIDhIpa the protection the protection of SrI DhIpa ofSrIDhIpa the protection ns; theyalonearequalifiedto ,

You mustcometomy

sadagopan.org sadagopan.org controlled byanyone orbyanycause( orcontraction andwithoutbeingrestrictions, without anyexpansion ananathaKalyANaguNamswithout any SrI VaikuNTham)the Lord’s The MukthaJeevanenjoysinaprAkrutha AkAsam(ParamaPadham/ Meaning: perfectly: The sruthiVaakyamsfromAanandavalli describesthisAanandham ParipoorNa manner prescribedbytheSaasthrAsandPoorvAchAryAs. KaimkaryamatParama Padhamina hislonging forNithya express the deepmeaningsofabovepramANamsinasingleslOkamto geniusofKavi-ThArkikasimhamcompresses Once again,theamazing DEsikan there: is tobefoundinthefollowingPramANamsreferredbySwAmy (ParipoorNa BrahmAnubhavaadhikAram) in detailthe22 This slOkamisalsoclosetowhatSwAmyDEsikanwoulddescribelater SaraNAgathy GadhyamandSrIrangaGadhyam. ofAchAryaRaamAnujAin himself. Heparaphrasesthethoughts In this41 VisEshAdhikAram ofSrImathRahasyaThrayaSaaram) perform ParipoorNaKaimkaryamtotheDivyaDampathis Muktha JeevanatSrIVaikuNTham anditbecomingqualifiedto . TaitthirIyOpanishad:Aanandavalli 1.2,7.1 5. MuNDakOpanishad:8.1.3 4. 3. Bhagavad Geethai:8.15-16 SrIBhAshyam:1,3.7SoothraVyAkhyAnam 2. ChAndhOgyam:BhoomAdhikaRaNam, 8.12.52. 1. soashnuthE sarvAnKaamAnsaha,BrahmaNA vipascitEti st

slOkam, SwAmy DEsikan longs for a similar blessingfor asimilar slOkam,SwAmyDEsikanlongsfor BrahmAnandham: nd chapter of SrImad Rahasya Thraya Saaram chapterofSrImadRahasyaThrayaSaaram --Aanandavalli: 1.2 158

nirupAdikam . The context ofthisslOkamThe context ). Likeafatherand . (Gathi

ParamaikAnthi this way: The Lordconcludes theassessmentofdearness ofsuch devoted totheLordaloneashighest end groups, whoisdescribedbyGItAchAryan asHisveryselfsinceheis outsidethesetofthesethree Jn~Ani /ParamaikAnthiistheone distressed, theseekers ofKnowledgeand the wealth-seekers the fulfillmentoftheirdesires:” Our LordsaystoArjuna:“AlltheotherscontemplateonMeonlyuntil and theLordisverydeartosuchaJn~Ani: GIthAchAryan instructsArjunAthatsuchaJn~AniisverydeartoHim attain ParamaPadham. ParamaikAnthi takesrefugeinHimandpassesbeyondHisMayAto than SrImanNaarAyaNaandisfullyintegratedwithHim.The Moksham. TheparamaikAnthidoesnotlookuponanyGodsother performs service toHimwithoutaskingforanything including The paramaikAnthirememberstheLordatalltimesandplaces ParamaikAnthi One tomeditateupon). becomes thePrApyamandupAsyam(theOnetobeattained becomes blissfulbypartakingthataanandham.ThusBrahman Bliss ( The Brahman,whichisbeingmeditatedupon,theembodimentof Meaning: enjoy theananthakalyANaguNamsofLord. son enjoyingsweetpaayasam,theMukthaJeevanandLordjointly Parama aanandham rasO vaisa:rasagumhyEvAyamlabdhvAaanandIbhavati Jn~Ani tvAtmaivamEmatam,aastitha: sahiyuktAtmA Padham

PriyOhi Jn~AninOatyarthamahamsacaMapriya: and ).

The onewhomeditatesonthatAanandha Brahman MaamEvAnuttamAm gatim his

--Aanandavalli: 7.1 paripoorNa --GitA: 7.18 --GItA 7.17 159 AarttO JigyAsu:arthArti Brahma anubhavam ( ). The at the

sadagopan.org sadagopan.org adiyEn willconclude onthisslOkamwiththepassage fromSrI the Lordtotakeon theburdenofhisprotection. recourse forprotection thantheLord.SwAmyDEsikan pleadswith about itandrememberthathe(SwAmy DEsikan)hasnoother paramaikAnthis beingverydearto Him andaskstheLordtothink SwAmy DEsikannowremindstheLord ofHisownwordsaboutthe vibhavE spruhayAaparAddhyAnaham including MokshaSukhamandKaimkarya SrI( whoneverseeks anythingfromtheLord behavior ofaparamaikAnthi, that suchthoughtsofseekingawealthitselfiscontrarytothe blessed withsuchaKaimkaryaSampathandcatcheshimselfsays SwAmy DEsikanremindstheLordthatheisverykeenonbeing kinkaratva vibhavam cherished theincomparable wealthofnithya and Youaloneastheirunfailingrefuge( These paramaikAnthisareblemishless Lord isdescribedthiswayinSlOkam41: The fortunateParamaikAnthisandtheirwealthofkaimkaryamtothe SwAmy mOksham: propitiatingonlysuchdeitiesthatcannotgrant disciplines thatare gods,observingvarious other desires. Suchworldly-mindedmenseek inherent nature,andaredeprivedoftrueknowledgebytheirmultiple The menoftheworld(non-paramaikAnthins)arecontrolledbytheir souled person. realizing thatVaasudEvAisALL.Itveryhardtofindsuchagreat- Me, At theendofmanybirths,manknowledgefindsrefugein BahUnAm JanmanAmantEJn~AvAnMaamprapadyatE DEsikan's kaamaistair-hruta-jn~AnA: prapadyantEanyadEvatA: tam niyamamAsthayaprakrutyAniyatA:svayA VaasudEva: sarvamitisaMahaatmAsudurlabha: ittham tvatyEkasharanai:anaghai:avApyE references ) toYou. tvat kinkaratvavibhavam --Bhagavat GIthai:7.20

160 ). (anagha:) tavt yEkasharaNai: and havesoughtYou kaimkaryam( tvat kinkaratva tvat kinkaratva ) andhave tvat

Bhagavath anubhavam. SwAmy DEsikanlongshereforsuchParipoorNaBrahmAnandha vyAkhyAnam ofSrIBhAshyam anything else.Nothingelsedistractshim( and themagnificentsukhamayaaanandhamdoesnotrecognize Brahman withitsIsvaryam(VibhUthi/wealth),auspiciousattributes and loftinessoftheBrahman.Therefore,MukthaJeevanenjoys Brahman. Thisisbecauseallentitiesareembeddedinthesuperiority the formofBliss,hedoesnotexper When theMukthaJeevanenjoyslimitlessanduniqueBrahmanin this slOkamforsuchaParipoorNaBrahmAnandham: JeevaninParamaPadham.SwAmyDEsikanpleads by theMuktha BhAshyam thatdealswiththeParipoorNaBrahmAnandhamenjoyed ). ‚ 161 ƒ ‚ ience any thing else except that ience anythingelseexcept

BhUmAdhikaraNa Soothra BhUmAdhikaraNa Soothra

sadagopan.org sadagopan.org SwAmy DEsikancontinuesto

about thegrantingofb the desired wish: the desired argues thattheLordwillnot thirst. Bythatact ofthedog, andlicks thewaterstoquenchits bank ofthesacred riverGangA performs HisanushtAnam withGangAriver.Athirstydog reachesthe keeps thatGangAonHismattedhair withreverence.BrahmadEvan andattainedtherebyasacredstatus.Lord Sivan from Yoursacredfeet TheriverGangAincarnated to myrequest.Letmequoteanexample. request. Yourglorywillnotdiminish aniotaifyourespondpositively anantha kalyANaguNams.Whatisthe harmtoYouifyougrantmy to enjoyYourDivyaMangaLaVigraham, Divyaaathmasvaroopamand attributes totheirheart’scontent.adiyEn, whoislowly,alsowishes DEvi, enjoyYourSvaroopam,ThirumEni (Divinebody)andauspicious O Meaning:

SwAmy DEsikancontinuesto the desired wish: the desired argues thattheLordwillnot about thegrantingofb SwAmy DEsikancontinuesto the desired wish: the desired about thegrantingofb argues thattheLordwillnot h ViLakkoLiPerumALE!Yourdearconsorts,SrIDEviandBhU

Padma MahIprabhrutibhi:paribhuktabhUmna: kaa haaniratramayiBhOktaritEBhavitrI| durvAra tarSacapalEnashunAavaleeDA|| duSyEt kimanghritaTinItavasEvyA

ka hainrÇ miy Éae´ir teÉivÇI, Ê:yet! ikm'iº tiqnI tv dev seVya ÊvaRr t;R cplen t;R zuna=vlIFa. ÊvaRr pÒa mhI àÉ&itiÉ> pirÉu´ ÉUç> SlOkam 42 oon of Bhagavad anubhavam and oon ofBhagavadanubhavamand oon of Bhagavad anubhavam and oon ofBhagavadanubhavamand oon of Bhagavad anubhavam and oon ofBhagavadanubhavamand 162 lose anything by granting him lose anythingbygranting lose anything by granting him lose anythingbygranting lose anything by granting him lose anythingbygranting sublimity of the Ganga river is not sublimity oftheGanga riveris plead ardentlywiththeLord plead ardentlywiththeLord plead ardentlywiththeLord

like tohearfromthe Lordis“CertainlyNot”. is arhetoricalquestionandtheanswer thatSwAmyDEsikanwould that BhUmA,ifthisunfitperson(SwAmy DEsikan)alsoenjoysit?This Jeevans areenjoyingyourBhUmA. Will therebeanydiminutionof consorts (SrIandBhUmidEvi,the NithyaSoorisandtheMuktha prabhrutibhi: paribhuktaBhUmna:tE” BrhmAnandham ( slOkams, SwAmyDEsikanwaspraying fortheboonofParipoorNa BhumA meansinfinite,infinitelygreat, infinitebliss.Intheprevious The of beingenjoyedbyThem( They areindeedveryfortunatetobesoblessed.Youhave theglories side enjoyingYourSvaroopam, by HerownSookthamstartingwith“BhUmirBhUmnaa…” PrakAsA! ThedivineconsortsofYours( The keywordsinthisslOkamare Additional there willbenodiminutionofYourglories. diminished onebit.SimilarlybygrantingmemywishtoenjoyYou, blesses himwithParipoorNaBrahmAnandaanubhavam. loss, damageordetrimentwillcometothe Lord,ifHerelentsand tohimaswhat DEsikan questionstheLordandaskshimtoexplain ( Svaroopam, SoundharyamandKalyANaGuNams.Whatharmordanger ( actofthethirstydog Will thewatersofGangabecomepollutedbythis GangA toquenchitsthirst( thirst ( angri-taDinI There isGanga,whichincarnatedfromYoursacredThiruvadi( BhavitrI? hAni:? ( to enjoyYouaswell Haani kim duSyEt? Lord’s ) willcometoYoubygrantingmydeeplydesiredwish?SwAmy ). Whatkindoflosswouldcome durvAra tarSaaakrAntashunA ).

). Thereisadog,whichhasdevelopedanunquenchable Comments: glories ). adiyEnhasalsounquenchablethirsttoenjoyYour BhumA (BhUmA:) tE mayibhOktri ).

In thisslOkamherefersto Paribhukta BhUmna: durvAra tarSacapalEnashunAavaleeDA SoundharyamandKalyANaGuNams.

163 “BhUmna:” and“Haani” “BhUmna:” ) anddesirestolickthewatersof ), what is the harm here ( . Oh DhIpa PrakAsA! Your two Your PrakAsA! . OhDhIpa SrI dEvi andBhU dEvisaluted toYou( ). IfadiyEn alsolongs atra kaahAni: “PadmA MahI “PadmA MahI ) areatyour . OhDhIpa atra kaa tava ).

sadagopan.org sadagopan.org infinite blissforus(Truth,knowledgeandInfinityisBrahman. supreme synthesisintheconceptofNaarAyaNA”. The entireteachingoftheUpanishads“standssummedupina Brahman conferral ofsuchaboon. and praysforthe is whatSwAmyDEsikanwishesto experience PrakAsan This BhUmaGuNAortheinfiniteblissaspectofLordDhIpa of ParipoorNaBrahmAnandham. anysuffering,butonlySukhamintheform see orhearexperience thePoorNaAanandhamofBhUman/Brahman,doesnot experiences VibhUthi (gloriousmanifestationofBrahman).Thatiswhyonewho the markofBhUman/BrahmanandcontainsinitselfSvaroopA rUpasya Brahmana:lakshaNamidam sukham described as“HewhoisgreatindeedBliss( (alpa)”. InanotherpassageofChaandhOgyaUpanishad,BhumAis hears somethingelse,knowsthatissmallortrivial else, thatisimmenselygreat(BhUmA);whereoneseessomething as “Whereoneseesnothingelse,hearsknows Vaakya (subjectmatterofBrahmaSoothram1.3.7hasbeendescribed MadhvAchArya correctlyinterpretBhUmanasBrahman. the interpretationofBhUman.BothAchAryaRaamAnujAand BhumNaadhikarNam ( enjoyed byHisDEvisetal( NarAyaNa (SriDhIpa PrakAsanistheBhUman,whosegloriesare ). AchAryaRaamAnujAdefinesBrahmanas“ as BhUman satyam Jn~AnamanantamBrahmA --TaitthirIya Upanishad:II.1 Brahma Soothrams:1.3.7and1.3.8

tE paribhuktaBhUmna: ‚ 164 ƒ ‚ ”. Theinfiniteblissprincipleis

). yO vaiBhUmAtat NaarAyaNA isthe niratisaya-vipula- The vishaya ) dealwith sufferings in SamsAric world in this context: SamsAricworldinthis sufferings in SwAmy DEsikancontinuesto him andarguesthattheLord about thegrantingofb sufferings in SamsAric world in this context: SamsAricworldinthis sufferings in

BhAgavathAs of Yours and even doing Prapatthi to You like them.May BhAgavathAs ofYours andevendoingPrapatthitoYou like acts ofmine,one is aboutpretendingtodresslikeand actlike true consequences ofdoing them.Amongallthese strange andharmful continues todoharmfulthings withoutthinkingaboutthe the waysthatwouldfacilitateupliftment oftheaathmA.adiyEn is likeadance-dramathatamusesYou. Asformyself,adiyEnforsook Moksha sukham.Theiractivityunder theinfluenceoftheirkArmiclot Prapatthi yOgamsothatYoucan rush tothemandgrant appropriate totheirkarmasandwait forthemtoadoptBhakthior samsAric world.Youdirectthemto engageindifferentactivities the You letthesechEthanamstakebirthindifferentforms of chEthanamstogiveYourhandandupliftthem.Forthatreason, O Meaning: him andarguesthattheLord about thegrantingofb SwAmy DEsikancontinuesto sufferings in SamsAric world in this context: SamsAricworldinthis sufferings in him andarguesthattheLord SwAmy DEsikancontinuesto about thegrantingofb h ViLakkoLiPerumALE!OhmyLord!Yourushtowardsalltypes

pratyak parAngmukhamatE:asameekShyakartu: sattvAni naathavividhAniabhisamjighrukShO: samsAra naaTyarasikasyatavAstutruptyai:| prAcIna sajjanaviDambanabhUmikAmE|| s àTyKpra'muo mtersmIúyktuR> SlOkam 43 oon of Bhagavad anubhavam to oon ofBhagavadanubhavam oon of Bhagavad anubhavam to oon ofBhagavadanubhavam oon of Bhagavad anubhavam to oon ofBhagavadanubhavam 165

plead ardentlywiththeLord plead ardentlywiththeLord plead ardentlywiththeLord should take note of his noteofhis take should should take note of his noteofhis take should should take note of his noteofhis take should

sadagopan.org sadagopan.org the aathmAinside meandYourselfinsidethataathmA asthe hisnaicciyam. Whenhesays“adiyEncast aside mind inexpressing bramam, although hewasfarawayfromsuchlapses. Hehas usin Lord. SwAmyDEsikanhintsonbehalf ofusthathehaddEhAthma- denotes theaathmAinsidesarIram; insidethataathmAisthe says: that hehasbeendoingwithoutworrying abouttheirconsequences.He SwAmy DEsikandescribeshimselffirst andliststhe harmfulthings will followquickly. and oncetheLordturnsHisattention tohim,thentheanugraham his sufferings.HeknowsthattheLordismostmerciful(DayALu) puppet master.SwAmyDEsikanwantstheLordtofocusonhimand such dramas,wherethechEthanam istheactorandLord and offershimentertainmentsincetheLordrelisheswatchingof in theenjoymentofsuchdramas.HeinvitesattentionLord drama ofhissufferingsinsamsAricworldasawell-knownconnoisseur with hismovingpersonalappealandaskstheLordtoenjoydance- He grantedhis(SwAmyDEsikan’s)wish.InthisslOkam,hegoeson his case.HeaskedtheLordastowhat harmwillcometotheLord,if enjoy fullytheBhumnA(infiniteblissprincipleofLord)andmade to becomeamemberofthefortunategroupMukthaJeevans,who hisintensedesire In thepreviousslOkam,SwAmy DEsikanexpressed Additional this specialdanceofmine! Thou, whoenjoythesamsAricdanceofchEthnamsbepleasedwith “pratyak parAngmukhamatE:asameekShya-kartu:” Comments: Deepa PrakAsar in Garuda Vaahanam

166 Prathyak Prathyak

Jeevan throughsuccessful practiceofBhakthiyOgam orPrapatthi Jn~Anam shouldbe fullyblossomedforone,whobecomes aMuktha about theLordissvaroopa prApthamfortheJeevan;dharma-bhUtha- says thathehasbecomeanasath-kalpan, Jeevac-chavam.Jn~Anam thinking abouttheLordandHis(Isvara) Tatthvam,SwAmyDEsikan (equivalent toan insentientone);byknowing manythingswithout SwAmy DEsikandeclares-hasmade himanachEthanatulyan That actofforgetttingtheParamAthmA ( resulted onlyintheaccumulation of paapamsandpunar-janmams. andtransientsensual acts,which of“pleasing” ParamAthmA infavor horrific dance ofSamsAram ( pitiable stateofbeingcondemnedtoparticipateceaselesslyinthe parAngmukha matE:asameekShya-kartu:mE are:“ The wordsusedbySwAmyDEsikaninthiscontext penitent mood. AzhwAr ina You”. Thussaysthe samsAric oceanbecauseofforgetting endless cyclesofbirthsanddeaths.Iamsinkingfastinthefierce yOnis resulted.Hesays:“Ihavebecomefeebleandtiredfromallthese unimportant pursuits.Asaresultofthatkeylapse,rebirthinmany inmanyother that hedidnotthinkoftheLordbutexcelled The keywordinAzhwAr’spaasuramis“maRanthEn”. about ThiruviNNagarappan: one isremindedofagemamongThirumangaiAzhwAr’sPaasurams came tomymind( energizer andcommander( MaRantEn UnnaimunnammaRanthamathiyinmanatthAl mbn ;bn cibn pibn piRanthEyeytthozhinthEn Peruman!ThirumArbhA! iRanthEn yetthanayumathanAlidumpaik-kuzhiyil siRanthEn NinnadikkEThiruviNnagarmEyavanE f Et[ fEt[ f Et 'y f Et[ f u[ f 't f ni[ asameekShya kartA ft ---Periya Thirumozhi:6.2.2 f^[ M[ ft^[y fetazin f [Fk niyantA SamsAra naaTyam

f pratyak f

) -

sadagopan.org sadagopan.org ( that theLordcomesrushingtocatchsinkingsamsAriswithelan Now, SwAmyDEsikancomesbacktotheDayAofLordand says pretense). vEsham orexternal BhUmnA oftheLordandherehetalksabouthisown“bhUmikA”(veLi bhUmikA and tookontheroleofacleveractor( practices includingtheperformanceofPrapatthi( souls bypretendingtobeliketheminobservanceofrequired SwAmy DEsikansaysinthisspiritthathewasimitatingallgreat time. ThisisAchAryaupadEsamforus. himself, sincehehaduninterruptedchinthanaiabouttheLordall consequences ofhisaction.Hehasallusinmindhereandnot his ownwishes( SwAmy DEsikanidentifieshimselfasone,whoimpulsively followed the afflictionsofSamsAram. the endresultiscondemnationtobeborninmanybirthsandsuffer state; perishable sukhams,dharma-bhUtha-Jn~Anamisinashrunken yOgam. WhenoneforgetstheLordinfavorofothertransientand his Prapatthi. moving dialogwiththeLordandpresses hiscasetotheLordaccept earlier vowstopracticeSaraNAgatha rakshaNamandengagesina fewslOkams,SwAmy DEsikanremindstheLordofHis In thenext chEthanam toperformPrapatthireach HimatHisSupremeabode. Jeevan, Heblessesittoreacha sadAchAryantopreparethat Lord getssatisfied contented ( the samsAricdanceandrequestsLordtoenjoyitbecome samsara naatakamoftheJeevanstotakenotehisownversion SwAmy DEsikaninvitestheLordassupremeconnoisseurof ajn~Anis. the SamsAraNaatyamasarasikanofthattypedanceperformedby VividhAni sattvAniabhisasamjighrukShan ). InthepreviousslOkam,SwAmyDEsikanfocusedon samsAra naaTyarasikasyatavatruptyai astu andfeelscompassionatetowards the suffering asameekShya karta

‚ 168 ƒ ‚ mE prAcIna sajjanaviDamBana

) withoutanalyzingthe ). Ontheway,Heenjoys upAya anuSTAnam ). Oncethe ) SwAmy DEsikancontinuesto to standinthepl to assign His DayA Devi (Embodiment of His KaruNai/DayA) KaruNai/DayA) (EmbodimentofHis Devi to assignHisDayA

standing intheplace of auspicious guNAs, DayA GuNamandassignHertheresponsibility of adiyEn appealsto Youthereforetosend the Empress ofYour saved.adiyEnwillbe donefor. save me,adiyEnhasnohopeofbeing Among allofYourguNAs,iftheVeeryam andSakthiguNamsrushto alone withYourlimitlessauspicious guNamsthatcansaveme. and savemefromthisdeplorable self-destructivestate?ItisYou youtocomemyrescue Lord ofThirutthaNkA!Whoisthereexcept acts. Thereareindeednolimitsto my trespasses(aparAdhams).Oh deedsandtheperformanceofprohibited observance ofprescribed done. Mytrespassesandirrationalacts donotstopwithjustthenon- Your SaasthrAsas“must-to-do”andthinkthattheydonotneedtobe without fail.adiyEnabandonsthoseactsthathavebeenprescribedby have beenprohibitedbyYourSaasthrAsasthough theymustbedone O Meaning: to assign His DayA Devi (Embodiment of His KaruNai/DayA) KaruNai/DayA) (EmbodimentofHis Devi to assignHisDayA SwAmy DEsikancontinuesto to standinthepl

SwAmy DEsikancontinuesto to standinthepl KaruNai/DayA) (EmbodimentofHis Devi to assignHisDayA h ViLakkoLi PerumALE! adiyEn continues to perform acts,whichViLakkoLi PerumALE!adiyEncontinuestoperform

sthAnE dayAbhavatutEmayisaarvabhoumI|| swAmin! akrutyamitikrutyamapityajAmi| kartavyam itianukalamkalayAmiakrutyam anyat vyatikramaNajaatamanantamartha- ace ofthefruit ace ofthefruit ace ofthefruit SvaimÚk«Tyimit k«Tymip Tyjaim, Swane dya Évtu te miy savRÉaEmI . ANyÖyit³m[ jatmnNtmwR ANyÖyit³m[ ktRVyimTynukl< klyaMyk«Ty< klyaMyk«Ty< ktRVyimTynukl< Boon Grantor( SlOkam 44 169 plead ardentlywiththeLord plead ardentlywiththeLord plead ardentlywiththeLord - - - granting upAyam: upAyam: granting granting upAyam: upAyam: granting granting upAyam: upAyam: granting artha sthAnEtiSTvA -

) topull

sadagopan.org sadagopan.org Passages from the incomparable DayASathakamwould bemost Passages fromthe (Consorts) oftheLord. kalyANa guNams and recognizedDayAasoneofthe FiveDEvis thesupremacyofDayAGuNamamongallLord’s extolled DayA GuNamoftheLord(DayASathakam). There,SwAmyDEsikan celebratingthe 108slOkams SwAmy DEsikanhasblesseduswith DayA depute HisDayADeviasPrathinidhi toprovidetherakshaNam. the LordinthisslOkamto samsAra nAtyam.Hebegs of horrors from the sTaanam andrescuehim stand inthepurushArTa GuNAs, DayAGuNamto Empress oftheLord's appealed nowtothe strategized quicklyand sAsthrAs. SwAmyDEsikan by himagainstHis the aparAdhamscommitted that theLordwasangryat SwAmy DEsikanconcluded attention.not paying to hisrescue.TheLordwas on hissufferingsandcome hope thatHewilltakepity samsAra Naatyaminthe Lord towitnesshis SwAmy DEsikaninvitedthe In thepreviousslOkam, Additional request! hitham forthesufferingchEthanamslikeadiyEn.Pleasegrantmemy SamsAric afflictions.YourDayADeviisknownforseekingParama me outofmyself-imposedmiseriesandrescuefrom thehorrors of Sathakam Comments: and the

subject 170 Thooppul Maragathavalli ThAyAr matter of this slOkam

3. DhOshamsofotherGuNams: the aparAdhissafelyacrossocean ofSamsAram. Lord’s saasthrAs.Thewiseonesrecognize YouastheOne,whogets ofthose,whotrespassYour prAyascchittham toremovethesins kalpaka creepertothehelpless samsAris. YouaretheFirst Oh DayADEviofThiruvEngadamudayAn! Youaretheboon-granting 2. DayADEvi’sstatusasSaviour: protect them) (DayA) andthenusesHisSakthi,VeeryamBhalam(GuNAs)to His DayAGuNam,Herecognizestheirsufferingswithcompassion pramANayAmi adiyEn invokesDayADEviasmyfoundationofhope( Her Jn~Anam( ahead ofallthemasSaarvabhouminI(Empress)withtheradiance et alaspartoftheanu-yAthrAghOshti.TheyfollowHer.She goes SanchArams byotherguNamslikeSakthi,Veeryam,Balam,andTejas Her influence( She isaccompaniedbyHerLord,wherevergoes.Our Lordisunder ThiruvengadamudayAn’s DayADEviistheSupremeEmpress.Assuch Meaning: 1. RankingofSakthi,VeeryaminstatuscomparedtoDayADEvi: UpAyam toreleaseusfromthehopelessSamsAra-Naatyam. Lord’s guNamsandherspecialpowertostandinthearTasthAnamof makes inthisslOkam aboutDayADEvi’s status asEmpressamongthe appropriate tocomprehendthereferencesthatSwAmyDEsikan krupaNa-Jana-KalpalatikAm krutAparAdhasyaniShkriyAmaadhyAm svAdhIna-VruSagirIshAm svayamprabhUtAmpramANayAmidayAm VruShagiri-gruhamEdhi-guNA: BOdha-Bala-Ishvarya-Veerya-shakti- anucara shaktyAdhi-guNAmagrEsara-BhOdha-viracita-aalOkAm VruShagirinAtha dayEtvAmvidantisamsAra-tAriNImvibudha: DHOSHAA bhavEyurEtE yadinaamadayEtvayAvinAbhUtA:

). (WhenLordSrinivAsanprotectstheChEthanamswith svadhina VruSagirIshAm BhOdha ViracitaaalOkAM --dayA shatakam:shlOkam 15 --dayA shatakam:shlOkam11 daya shatakam:shlOkam14 mukhA:

171 ). SheisaccompaniedinHer ) makingHerself-effulgent. dayAm

sadagopan.org sadagopan.org enable metobeseated atthesacredfeetofYourLord. mypitiablestateshould auspicious guNAs. Youwhounderstand Oh DayADEvi!Iam theEmperorofSins.Youare Empress ofall 7. SlOkam30 chEthanams throughYourtimelyintervention. and keepHimunderYourcontrol .YourLordblessesthusthe perform appropriateprAyascchitthamstobanishtheangerofLord He wantstopunishthem.Atthattime,Yougoadtheoffenders which transgressHissaastricinjunctions Your Lordgetsenraged attherepeatedtrespassesofchEthanams, 6. ReductionoftheLord’sanger: through Yoursambhandham. Oh DayADEvi!LordSrInivAsanbecomesimbuedwith(DayALu:) 5. TheLordbecomesDayALuthroughDayADEvi: MokshAnugraham. he enjoysMokshaSukhameffortlessly.Heisblessedwith Oh DayADEvi!WhenachEthanamisseenbyYouatthetimeofbirth, 4. PassagefromSlOkam20: accompanied byYou. Sakthi etalwillbeonlydhOshams(blemishes),whentheyarenot Thirumalai, HisguNAslikeJn~Anam,Bhalam,Isvaryam,Veeryamand at Oh DayADEvi!FortheLordobservinggruhasthAsramam dayE! abhIkShNamadhilanghita-sAsanEshuvijrumbhithaUshmA KaruNE!-- tvayAyEvadruShTa:janimAnapavargam KaruNE tvamchaGuNEShusaarvabhoumI VruShashailEshwara pAdasAtkurutvam KaruNE! KamalAnilaya:tvyAdayALu: vidhuShI sthitimIdhrishImsvayam aham asmiaparAdhachakravarthI — dayAshatakam:shlOkam27 -- dayAshatakam:shlOkam26 akruShutapaccyam anubhavati Vrushasaila adhipathi; 172

sthAnam toyieldthefruitofUpAyam(SaraNAgathi). SaraNaagathi DhIpikaiandrequestsHertostandintheplaceofarTa seeks theinterventionofDayADEviin44 All ofthesethoughtsflashthroughSwAmyDEsikan’smind,whenhe Summary: of ouraparAdhamsandblessuswithsarvamangaLamsthroughHim. brought HimunderYourcontrol.Youthusbecomethedestroyerofall magnitude ofthisproblem,YouhaveendearedLordSrinivAsanand wont beabletodestroyallofthoseabundantsins.Recognizingthe by me,thefuturetimeswon'tbesufficient.TheprAyascchitthams accumulated themountainsofsins Oh DayADEvi!Forexperiencing 8. StandinginUpAyasthanamofFruits: prashamayitum ashEShamniShkriyAbhir-nashakyam

anubhavithu aghaOghamnAlamaagAmikaala: shithilita-bhava-bhIti: shrEyasEjAyasEna: svyamitihi dayEtvamsvIkrita-shrInivAsA --dayA shatakam:shlOkam34 ‚ 173 ƒ ‚

th SlOkam of SlOkamof

sadagopan.org sadagopan.org

RakshaNa Vratham(vowtopr (sethukkarai) duringRaamAvathAram: (sethukkarai) SwAmy DEsikanremindstheLo refuge) thatHedeclaredon refuge)

(sethukkarai) duringRaamAvathAram: (sethukkarai) SwAmy DEsikanremindstheLo SwAmy DEsikanappeals heretotheSarva-lOka-SaraNyan andreminds Additional assurances withoutfailformeaswell. firm Therefore,YoumustuseYour and helplessoneslikeadiyEn? rescue ofthose,whosoughtYourprotection, intendedforthelowly protector forall.Isitnottruethat Your assurancestocomethe SaraNAgathan (onewhohassurrendered untoYou).Youstandasthe Yours andprayforYourdayA(compassion) tooffermeprotectionasa adiyEn, Yourliegewishtoremind You ofthatspecialdharmam Your ownwordsduringincarnationasSrIRAmachandran. show mercyonYouradiyArs(BhakthAs).ThisYoudeclaredthrough O Meaning: refuge) thatHedeclaredon refuge) RakshaNa Vratham(vowtopr

(sethukkarai) duringRaamAvathAram: (sethukkarai) RakshaNa Vratham(vowtopr SwAmy DEsikanremindstheLo refuge) thatHedeclaredon refuge) h ViLakkoLiPerumALE!Yourdominantandspecialdharmamisto dharmam parampraNijagousvayamaanrushamsyam| naatha tvadaattasamayAnanumaadrushArtham|| Yamm PoorvamaashritajanEShubhavAnyathAvat

Comments: samsmArita: tvamasitasyasharaNyabhAvAt naw TvdaÄ smya nnu ma†zawRm!. xm¡ pr< ài[jgaE Svyman&z

SlOkam 45 174 otect those, who sought His otect those,whosoughtHis theshoresofOcean otect those, who sought His otect those,whosoughtHis theshoresofOcean otect those, who sought His otect those,whosoughtHis theshoresofOcean rd about His SaraNAgatha SaraNAgatha His rd about rd about His SaraNAgatha SaraNAgatha His rd about rd about His SaraNAgatha SaraNAgatha His rd about

M VibhIshaNan continues(YuddhaKaaNDam:19.5-6): Please takemetoHim. Universe knowthatVibhIshaNanhasarrivedbeggingHisrakshaNam. Please letSrIRaaghavanofunlimitedfameastheProtector ofthe is myswornduty. dangers andgrant them theassuranceoffreedomfrom anyfear.This declared thatthey aremyservants,Igivethemrefuge fromall For those,whoperformedPrapatthi tomeonceandforthose,who danger toMe. protection, Iwillprotecthiminevery way,evenifthatactwillcause When oneapproachesMeeveninthe guiseofafriend andseeksMy the worldasSaraNAgathaRakshakan: d r o L grants VibhIshaNanSaraNAgathianddeclaresHissworndutybefore r u O on, mykingdom,life,sukhamandallarehousedinYou. LankA,myfriends,wealth;Fromhere Oh RaamaPrabhO!Ihaveleft Meaning: Lord wascampingandsoughttheRaamabhadran'sprotection: seashore,wherethe SriRaamachandran, VibhishaNanarrivedatthe not listentohis(VibhIshaNan’s)goodcounselreturnSitA After leavingthecourtofhisstubbornbrotherRaavanan,whowould ThiruppullAni divyadesam. SaraNAgathi thattookplaceontheshoresofoceannear VibhIshaNa Him oftheassurancesgivenalongtimeagoduring eaning: abhayam sarvabhUtEbhyOdadhAmiyEtat vratamMama nivEdayata maamkShipramVibhIShaNam-upasthitam MitrabhAvEna samprAptamnatyajEyamkathamcana Bhavatgatam mErAjyamcajeevitamsukhAni

--shrImat RaamAyaNam,YuddhaKaaNDam:17-17

sarvalOka sharaNYAyaRaaghavAyaMahAtmanE parityaktA mayAlankAmitrANicadhanAni --Yuddha KaaNDam:18.34 --Yuddha KaaNDam:18.3 175

sadagopan.org sadagopan.org SaraNAgathi inparticular SraNAgathi inSrImathRaamAyaNamgeneralandVibIshaNa “ Sri Sookthis,wentontoblessuswithachillaRairahasyamreveredas and thegrandaspectsofsaraNAgathiSaasthramthrough manyofhis thesubtle SwAmy DEsikan,thegreatestamongAchAryAstointerpret Sarva LOkaSaraNyan. in thismannertogranthimtheprotectionHiswell-knownroleas suffering chEthanamslikeadiyEn) vows thatYoumadetopracticedharmamareforthebenefitof SaraNAgatha RakshaNaVratham/dharmam,Iinterpretthatallthe embodiment ofallDharmams.SinceYouarethepractitioner maadhrushArtam nanu?” Questions: Lord ofHisdutiesasSaraNAgathaVrathaninthisslOkamand object oftheLord’sDayA( SaraNAgathi andstatesthathe(SwAmyDEsikan)longstobethe by HimattheshoresofoceanduringtimeVibhIshaNa SwAmy DEsikanremindsSrIDhIpaPrakAsanaboutthewordsspoken “Raaghavam sharaNamgata: he (VibhIshaNan)soughttherefugeofLordwithdeclaration: RAmachandran gavetotheworldwithVibhIshaNanasavyAjam,when thatSrI SwAmy DEsikanreflectshereontheabovewordsofassurance Abaya PradhAnaSaaram “tvamasi sharaNya bhAvAt tvat aattasamayA bhAvAttvat sharaNya “tvamasi

. ” illustrating the many episodesdealingwith ” illustratingthemany

aanrushamsya dharmam ( ” Oh Lord!PeoplesaluteYouasthe . ‚ 176 ƒ . SwAmyDEsikanpressestheLord ‚

). He reminds the

Kshama guNamoftheLord: group of those, who have whohave ofthose, group of theLordandobservesthatheis SwAmy DEsikan salutes theKs SwAmy DEsikansalutes

Kshama guNamoftheLord: group of those, who have whohave ofthose, group of theLordandobservesthatheis SwAmy DEsikan salutes theKs SwAmy DEsikansalutes

to others will not exclude me. Therefore, please display Your KshamA me.Therefore,pleasedisplay YourKshamA to otherswillnotexclude fight againstYou. I amconfidentthatYourabundantKshamA shown that Youshowed to LordSivA,whenhesidedwith BaaNAsuran to throughthecompassion KshamA destoysallsinsandaparAdhams WerecognizethatYourmatchless trespasses againstSithAPirAtti. Your protectionofKaakAsuran,who committedoneofthegreatest through attains sanctity.ThatYourforbearance isgenuinerevealed all oftheirhugesinsandfillsitsstomach. Asaresulttheprapannan to protectthem.Yourindescribable KshamA(Forbearance)swallows perform PrapatthiatYourholyfeetwith theirprayerfulrequesttoYou SadhAchArya sambhandhamand gain sadh-jn~Anam,thenthey commit manysinsthatarenottolerable.Whentheygain O Meaning:

Kshama guNamoftheLord: group of those, who have whohave ofthose, group of theLordandobservesthatheis SwAmy DEsikan salutes theKs SwAmy DEsikansalutes h ViLakkoLiPerumALE!Thesentientbeings(ChEthanams) naatha KShamAnakhalujantuShumadvivarjam||

taistai: asahyavrujinai:udharambharistE| trANam bhavEtisakruduktisamudyatAnAm satyApitA shatamakhAtmajashankaraadou naw ]ma n olu jNtu;u miÖvjRm!. sTyaipta ztmoaTmj z»radaE z»radaE ztmoaTmj sTyaipta Ça[< Éveit sk«Êi´ smu*tana< smu*tana< sk«Êi´ Éveit Ça[< tEStErsý v&ijnEédr<ÉirSte, v&ijnEédr<ÉirSte, tEStErsý SlOkam 46

177 benfitted fromthatmatchless benfitted benfitted fromthatmatchless benfitted benfitted fromthatmatchless benfitted

hamA (Forbearance) guNam hamA (Forbearance) guNam hamA (Forbearance) guNam also eligible to be in the in alsoeligibletobe also eligible to be in the in alsoeligibletobe also eligible to be in the in alsoeligibletobe

sadagopan.org sadagopan.org slOkam. inthis thisincident MahAparAdhi andSwAmyDEsikan refers to That isthedisplayofKshamA LordtotheCrow,whichwasa the Kaakamlive: killed. OurLordjusttookoneofthe eyesoffaspunishmentandlet Lord Raamachandransavedthecrow’slifealthoughitdeservedtobe Out ofHisinfinitecompassionandforbearancetowardsSaraNAgathAs, to besaved( all overthethreeworldsandfinallyfellat Lord’sfeetandbegged suraiscca samaharShibhi: son; neithercouldMaharishisorotherDeEvAs( begged tobesavedfromBrahmAsthram.Indrancouldnotsavehis crow anddestroyit.Theraningreathastetoitsfather of grasswiththepowerBrahmAsthramtogoafteroffending was happening.Immediately,LordRaamachandranempoweredablade drops ofhotbloodonHisbodyawakenedtheLordandHesawwhat that woundfellon the Lord,whowasrestingonthelapofPirAtti.The son ofIndranusedhisbeaktoharmPirAtti’slimbandthebloodfrom to PirAttiandPerumALhappenedatChithrakootam.Acrow,the genuine ambassadorfromHerhusband.Thisincident wasknownonly HanumAn relatesthisincidenttoPirAttiassure Herthathewasa HanumAn describesthisincidenttoSitAPiraattiatASOkaVanam. Kshama forKaakAsura: Canto: 63rdChapter). BhANAsura andLordSivanisdescribedinSrImadBhAgavatham(10th (Sundara KaaNDam:38.33and34)thekindnessofLordto The KaakAsuraVrutthAnthamiscoveredinSrImadRaamAyaNam Additional guNam tomeaswell,whoismosteligibleforsuchablessing sa tammnipatitambhUmousharaNya: sharaNAgatam --SrImad RaamAyaNam,SundaraKaaNDam:36.29 vadArhamapi Kaakutstha:KrupayAparyapAlaya: Comments: trIn-lOkAn samparikramyatamEvasharaNamgata: ).

Thecrowwaschasedbythe 178 sa pitrAcaparityakta: Lord’sasthram .

).

guNam hereandperformsSaraNAgathiinthisslOkam. SwAmy DEsikanseekstheblessingsofLord’slegendaryKshamA in the46 grandson forHisapachAram.SwAmyDEsikanreferstothisincident Lord KrishNadisplayedHisKshamAguNamandforgaveRudran, peaceful, thefriend,spiritwithinandLordofAll”. cause ofthecreation,preservationanddissolutionworlds, weseekrefugeinThee,the For relieffromtransmigratoryexistence, soul ofoursouls,thedearestdear,andLordMaster. mind byThygrace,all(ofus)havemadetotalsurrendertoThee, the “BrahmA, IandotherDevAsSages,whohaveattainedpurityof verses (BhAgavatham:10:63:43-44): saved RudranperformedSaraNAgathitotheLordthroughmoving arms. LorddefeatedRudranandforgaveHimforHistrespass.The therefore thelifeofBhANAsuranandcutallbutfourhis1,000 that timeHewillnotkillanyofhisdescendants.KrishNAspared taught alessonduringThrivikramAvathAram.HepromisedBaliat BhANAsuran wasthesonofBaliChakravarthy,whomLordhad SubramaNyan foughtonthesideofBhANAsuran,whowasHisdevotee. During thewarofLordKrishNAwithBhANAsuran,Rudranand KshamA forLordSivanduringBhANAsuraYuddham: th slOkamofSrISaraNAgathiDhIpikai. ‚ 179 ƒ ‚

sadagopan.org sadagopan.org SwAmy DEsikanspellsouthisu for the anugraham of DhIpa Pr for theanugrahamofDhIpa ofresidenceatleast the boon MokshAnugraham: aruLina nilangaL) that will improve his chances of gaining Brahma DEvan.This anugrahamincludedeverything from bladesof (sambhandham) to AyOdhyAtoascendaPuNyalOkam createdfor blessed allthe chEthnamsandachEthanams withlinks SrI VaikuNthamafterYouravathAra kaaryamwasconcluded,You Your avathAramasSrIRaamachandran. AtthetimeofYourascentto anugrahamattheendof adiyEn remembershoweverYourspecial rescue, whenadiyEnhassuchanodious record? rajO/TamO guNams.OhLord!How areYougoingtocomemy despicable deedsdrivenbymyuncontrollable desire,angerandother Yogam, Jn~AnayOgam,andBhakthi yOgam.adiyEnrushestodo O Meaning: SwAmy DEsikanspellsouthisu Pr for theanugrahamofDhIpa MokshAnugraham: aruLina nilangaL) that will improve his chances of gaining ofresidenceatleast the boon SwAmy DEsikanspellsouthisu for the anugraham of DhIpa Pr for theanugrahamofDhIpa

MokshAnugraham: ofresidenceatleast the boon aruLina nilangaL) that will improve his chances of gaining h ViLakkoLi PerumALE! adiyEn is totally ignorantofKarma ViLakkoLiPerumALE!adiyEnistotally veekShya: prabhOviShayavaasitayAapiahamtE||

karmAdiShu triShukathAmkathamapiajAnan saakEta sambhavacarAcarajanthuneetyA kaamAdi mEduratayAkaluShapravrutti:| vIúy> àÉae iv;y vaistya=Pyh< te . te vaistya=Pyh< iv;y àÉae vIúy>

kmaRid;u iÇ;u kwa< kwmPyjann! kwmPyjann! kwa< iÇ;u kmaRid;u saket s<Év cracr jNtu nITya nITya jNtu cracr s<Év saket kamaid meÊrtya klu; àv&iÄ>, àv&iÄ>, klu; meÊrtya kamaid SlOkam 47 180

akAsan and prays to Him for akAsan andpraystoHim akAsan and prays to Him for akAsan andpraystoHim akAsan and prays to Him for akAsan andpraystoHim inDivyaDEsams(Uhanthu inDivyaDEsams(Uhanthu inDivyaDEsams(Uhanthu tter unfitness in qualifying inqualifying tter unfitness tter unfitness in qualifying inqualifying tter unfitness tter unfitness in qualifying inqualifying tter unfitness

SwAmy NammAzhwAr(7.5.1): The referencehereistothefamousThiruvAimozhiPaasuramof would preparehimforrealizationofMoksham. that heistotallyignorantaboutanyoneofthethreeyOgams passage ( nuNNaRivilEn--) andSwAmyALavanthAr’sSthOthrarathnaslOkam (declaration ofunfitness)SwAmyNammAzhwAr(nORRanOnpilEn Here SwAmyDEsikanhasinmindtheNaicchyAnusanthAnams Additional thereafter theauspiciouswaytoMoksham. now tospendmydaysatoneofYourDivyaDEsamsandshowme the sentientandinsentientofAyOdhyA,YoumustblessadiyEn blessing.OhDhIpaPrakAsaPrabhO!JustasYoublessed extraordinary Their merelivinginAyOdhyAelevatedthemtoqualifyforthis because theyhadthegoodfortunetohavelivedinYourkingdom. deficiencies, YougrantedthemresidenceinapuNyalOkamjust sacred feet.TheyhadthereforenoupAya yOgyathai.Inspiteofthese any vrathamsnorpracticedupAyam likeSaraNAgathiatYour achEthanams ofAyOdhyAdidnotperformanypenancenorobserved made thecitysanctifiedbyYourpresence.ThesechEthnamsand fortunate tohavehadlinksAyOdhyA,whereYouruledand grass, tinyants,andtreesonwardstocitizensupwards,whowere naRRp paalAyotthiyil vaazhumcharAcharammuRRavum naRppAlukku uytthanan NaanmuhanArpeRRanAttuLE ? nb na dharmaniShTOsminacAtmavEdi-- puRppA mudalAppulleRempum paathiyonRinRiyE nb f paLk p kb kaRpAr IrAmapirAnaiallAlmaRRumkaRparO? Comments

f p ftiyil

f

?

sadagopan.org sadagopan.org as well: and achEthanmsisreferredtobyotherAzhwArsPoorvAchAryAs This incidentofSrIRaamachandran RaamAyaNam, UttharaKaaNDam:110thsargam,slOkam26 shadow wassufficientforthemtoattainsuchahighstatus( Lord Raamachandran’ssouseelyamissalutedhere.LivinginHis lived inAyOdhyAaloneelevatedthemtosuchgreatanugraham. qualify themselvesforsuchaloftystatus.Themerefactthatthey Brahma lOkam,eveniftheyhadnotadoptedanyspecialmeansto lOkamsituatednear salvation throughresidenceinSaanthAnika and Charitham?HeliftedallsentientinsentientofAyOdhyAto Will anyonestudyseriouslyanythingotherthanRaamA,Hisglories Meaning: Raghuveera Gadhyam. of theLordinPaadhukASahasram(142,212)andSrI Swamy Desikanhimselfhasreferredtothisextraordinary krupai SundarabAhusthvam 125,VaradarAjasthavam69) panchasthavams KurEsar’s KulasEkhar: anRucharAcharankaLaivaikunthatthERRi”

Deepa PrakAsar Thiruveedhi Purappadu—Thooppul 182 ’s limitlessDayA tochEthnams (athimAnushasthavam: 29, ). SrImad SrImad

BhAgavatha sathsangamandSadAchAryaprApthi. thereafter pointthewayforhisupliftmenttoSrIVaikuNthamthrough with thebhAgyamofresidenceinDivyaDEsamslikeHisand SwAmy DEsikanpraysinthisslOkamtoDhIpaPrakAsanblesshim NaarAyaNa vrathIs. purushArTams (SarvaKaamadhug)throughmakingusSrIman all willgrant oftheLord atsuchDivyaDEsams A mereresidence Garuda PurANamsupportsthis: Living inaDivyaDEsamhasitsuniqueadvantagesandslOkamfrom pavitram paramampuNyamdEshOyamsarva-kaama-dhug yasmin vaasaramAtrENavaasamviShayatAmnruNAm ‚ 183 ƒ ‚

sadagopan.org sadagopan.org

his sins,whichstandtall (Omnipotence) matchless Sakthi SwAmy DEsikanpraystoLord

his sins,whichstandtall matchless Sakthi (Omnipotence) (Omnipotence) matchless Sakthi SwAmy DEsikanpraystoLord It would have met Its challenge. Oh Lord who is very fond of veryfond whois Itschallenge.OhLord It wouldhavemet assembly ofsins,Its shynessanddoubt aboutItspowerwilldisappear. bigger thanmanyuniverses. WhenYour SakthidestroysadiyEn’svast mountain ofsinsadiyEn.Those accumulated sinsofadiyEnare prowess ofYourSakthi guNam.Pleasedirect ittodestroythegigantic suggestion toYouregardingagigantic taskthatwillmatchthe possibly dobecauseofitsmighty power. OhLord!adiyEnhasa only performedaninsignificantdeed comparedtowhatitcould ithas unimaginable, mightydeeds,thatSakthi ofYoursfeelsshythat destroys theminasecond.After havingperformedthese down croresandofmighty universes( turnsupside ultimate deluge(MahAPraLayam),thatsameSakthi asurannamedMadhu.Duringthetimeof the hauteurof O Meaning:

his sins,whichstandtall matchless Sakthi (Omnipotence) (Omnipotence) matchless Sakthi SwAmy DEsikanpraystoLord h ViLakkoLi PerumALE!Yourmatchlesspower(Sakthi)destroyed shaktim niyunkShvasharaNAgataVatsalatvam||

mat pAparaashimathanEmadhudarpahantrIm BrahmANDa lakShashatakOTigaNAnanantAn yEka kShaNEviparivartyavilajjamAnAm| zi<´< inyu'!úv zr[agtvTsl Tvm!. äüa{f l] zt kaeiq g[annNtan! g[annNtan! l] ztkaeiq äüa{f @k ][e ivpirvTyR ivl¾manam!, mTpap raiz mwne mxudpR hNÇI—— hNÇI—— mxudpR mwne raiz mTpap SlOkam 48 likeamightymountain: likeamightymountain: likeamightymountain: 184

DhIpa PrakAsantouseHis DhIpa PrakAsantouseHis DhIpa PrakAsantouseHis to destroytheassemblyof to destroytheassemblyof to destroytheassemblyof

BrahmANDam

) and

the JeevaninthesedifferentNarakams.TheseNarakamsare: all typesofNarakams(naanavidhaNarakangaL)andthesinsthatland adhyAyamofthesecondamsam The sixth Prapatthi toHim. devoted tothewellbeingofthose,whoperformedSaraNAgathi/ “SaraNAgatha Vathsala”.HesalutestheLord astheOne,whois SwAmy DEsikanaddressestheLordofThirutthaNkAtellinglyas Additional role asSaraNAgathaVathsalan! Your SaraNAgathAs! PleasedestroyadiyEn’shugebundlesofsinsin 15. KrushNam 14. Asibathravadhanam 13. Krumi-bhOjanam 12. Krumisam 11. VaitaraNi 10. RudhirAmbas 9. VilOhitham 8. LavaNam tapthaKumbham 7. MahAJwAlam 6. 5. Vichasanam 4. Taalam 3. RhOdham 2. Sookaram 1. Rouravam Comments

185 SrI VishNuPurANam lists

sadagopan.org sadagopan.org SaraNAgathi inHisroleasSaraNAgatha VathsalaSaarva-bhouman. His uniqueandunfailingSakthi throughacceptanceofour prays totheLordofThirutthaNkA destroyourmanysinsthrough DEsikan didnothaveallthese paapams,hehasusinmind,when Although SwAmy kindsofnarakams. qualified forsufferingindifferent heightsandmakesone pilesuptoHimAlayan commits inalifetime upside downoverroaringflames. The enormityofsinsthatone end upinanarakamknownasadhOmukham,whereheishanged without trulyknowingJyOthishasaasthram(NakshathraSoochakan) dealswithastrology onewho who conductsYaagamfortheunfit, painful ways.Theone,whoacceptsdAnamfromanayOgyan,theone narakam calledLavaNam,wheretheyarepunishedthroughother course ofadhyayanamunderanAchAryan,allthemendup ina fee, thosewhodemeanVedam,forgetVedamafterfull a Dharma Raajan.ThosewhosellorbuyVedamthroughteachingitfor apart bybeastsnamedRurucontrolledtheservantsofYama Those whogivefalseevidenceendupinRourvam,wheretheyaretorn 25. Aprathishtametal. 24. SvabhOjanam 23. Aveechi 22. Tamas 21. KrishNa-soothram 20. Sathamsam 19. Adhassiras 18. AgniJwAlam 17. BhUyavaham 16. LaalAPaksham ‚ 186 ƒ ‚

saved by Him ,sinc Him saved by SwAmy DEsikan reminds theLo SwAmy DEsikanreminds

saved by Him ,sinc Him saved by SwAmy DEsikan reminds theLo SwAmy DEsikanreminds

known asUkthinishtai. They becomefulfilled withtheanushtAnamofthiskind ofPrapatthi vaakyamsthattheAchAryAutters. Sakthi, theyrepeatthePrapatthi For those,whoarenotendowedwith suchparipoorNaJn~Anamand such ademandingkindofPrapathti? Letthatbe! AchAryAs correctlyandhavetheJn~Anam andSakthitocomplete (means) bythose,whohavelearntthe wayofperformingitfromtheir question toYou:IsitnotsothatSva-nishtai isusedasanupAyam Ukthi nishtaiorAchArya nishtai.adiyEn’s answerisintheformofa by adoptingoneofthethreemethodsPrapatthi(viz),Sva-nishtaior me further,whetheradiyEnhassurrenderedtotallyatYourThiruvadi destroy mysinsandthussaveme.Youareasking appealing toYou O Meaning:

saved by Him ,sinc Him saved by SwAmy DEsikan reminds theLo SwAmy DEsikanreminds h MukundhA! You are looking at me and asking why adiyEn is MukundhA!YouarelookingatmeandaskingwhyadiyEnis

siddhA tadukti:anaghAtvadavEkShitaarthA| poorNE MukundapunaruktaupAyayESha:|| nyastasya poorvanipuNai:tvayinanvidAnIm aastAm prapatti:ihadEshikasaakShikAmE NyStSy pUvRinpu[ESTviy niNvdanI— niNvdanI— pUvRinpu[ESTviy NyStSy AaSta< àpiÄirh deizksai]ka me e hehasperformed e hehasperformed e hehasperformed isÏa tÊi´rn"a Tvdvei]tawaR , pU[eR mukuNd puné´ %pay@;>. puné´ mukuNd pU[eR SlOkam 49 187

rd thathedeservestobe rd thathedeservestobe rd thathedeservestobe Prapatthi already: Prapatthi already: Prapatthi already:

sadagopan.org sadagopan.org PrAthikoola varjanam, MahAvisvAsam,KaarpaNyam, gOpthruva its fivelimbs (angaas) ofPrapatthi( about therelation betweenangi( demandscompleteandclearJn~Anam not foreveryone,sinceit aastAm (in thematterofdestroyingmysins), SwAmy DEsikanstartsthisslOkamwith referencetoSvanishtai: “ SVA-NISHTAI: the Moksham-grantingLord. Moksham. HedeliberatelyaddressestheLordhereas“Mukundhan”or and begstheLordtosavehimfromsamsAricafflictionsgrant performed oneofthethreekindsPrapatthiprescribedbySaasthrAs slOkam, hetalksaboutthethreekindsofPrapatthiandthathas magnificent Sakthi(Power)todestroyhislimitlesssins.Inthis SaraNAgatha VathsalanandbeggedHimtouseHismatchless In thepreviousslOkam,SwAmyDEsikanaddressedLordas Additional superfluous one kindofPrapatthiandthereforeothertwoPrapatthisbecome yield thesamefruitofMoksham.Hepointsoutthatonecandoonly superior totheother;Hetakespainpointoutthatallthree three differentkindsofPrapatthiwithoutextolling oneasbeing my AchAryan.( my rescuesinceadiyEnhascompletedPrapatthiwiththegraceof adiyEn hasperformedAchAryaNishtai.ThereforeYoumustcometo adiyEn canthereforechooseonlyoneofthethreetypesPrapatthi. SaasthrAs declarethatoneshouldperformPrapatthionlyonce. nishtai andUkthiNishtai)arenowsuperfluous/redundanttome.Your UpAyam. TheothertwoequallyeffectivePrapatthimaargams(Sva- have placedmeasYourrefuge,adiyEnhaschosen AchAryanishtaias understand themandrelatetothem.SinceadiyEn’spoorvAchAryALs AchAryan astheessenceofPrapatthi,You,MyLordcertainly understand fullythemeaningsofmanthramsrecitedby the guidanceofbenevolentSadAchAryan.EvenifadiyEndoesnot This UkthinishtaishinesasblemishlessmeanstogainmOkshamwith (let Sva-nishtairealizedfromSadAchArya UpadEsambe!).Itis ). Comments

Swamy Desikandrawsacarefullineherebetweenthe

188 Bhara samarpaNam /Prapatthi Bhara samarpaNam dEshika saakShikAPrapatti Aanukoolya Sankalpam, Aanukoolya Sankalpam, ) and Iha

AchAryan of adiyEn, who blessed me with rahasyArTams, has included mewithrahasyArTams, hasincluded AchAryan ofadiyEn, whoblessed feet.That result ofmypoorvAchAryALs placingadiyEnatYoursacred Poorva-nipuNai: nyasta:” SwAmy DEsikansaysherethathe adopted AchAryanishtai: ACHAARYA NISHTAI: do). may notunderstandthefullmeanings ofthesemanthrams,butYou UpAyam/ Meansfortherealizationof thefruitsofPrapatthi.adiyEn SadAchAryan andwhosemeaningsare fullyfamiliartoYouarethe encompassing theblemishlessPrapatthimanthramsrecitedby avEkShita arthA:anaghAtatukti:siddhA” SwAmyDEsikanreferstoUkthiNishtaithisway: In thisslOkam, the Lord’sBhagavathAsduringremainingdaysoflifeonearth. blemishless kaimkaryamtoSrImanNaarAyaNan,one’sAchAryanand other twonishtaisseeksMokshamattheendofone’slifeand Prapatthi manthramsutteredbytheirAchAryan.Thisnishtailikethe asked forsuchprotection,performUKTHINISHTAIbyrepeatingthe Lord) placetheirtotalfaithintheLord’spowertoprotectthem,when aanukoola sankalpam(thevowtodoonlythose actsthatpleasethe The Mumukshus,whodonotpossessspecialJn~Anamabout SadAchAryan. Mumukshu (OnewhodesiresMoksham)repeatingafterhis/her sacredwordsbyaSadAchAryanandthe based ontheutteranceof tapas neededtoperformSva-nishtai. This isforone,whodoesnothavethekindofsharp intellectand The secondupAyam(meansforperformingPrapatthi)isUkthinishtai. UKTHI NISHTAI: as SaangAnushtAnaSva-nishtai. relationship andplacesthesoulat feetoftheLord.Thisisknown SaraNAgathi onlyaftergainingcleargraspoftheAngi-angaa Prapatthi willfail.OneperformsSvanishtaiandachievesthefruitsof the Prapatthitobesuccessful.Ifanyoneofthemismissing,then varaNam ). AllthefiveangAsshouldbepresentinequal measurefor adiyEnhasadopted AchAryaNishtaiasa

189 Ukthi nishtaiisblemishless.It (Forsome,Ukthinishtai “tvayi “tvayi “tvat

sadagopan.org sadagopan.org slOkam canbeconnected withUkthinishtai). that adiyEnwillbe rescuedfromSamsAramandgainMoksham. (This Please takeheedofthisdeficiencyand yethavecompassionformeso not arisenfromknowledge-basedutterance (buddhi-poorvakam).Alas! Oh VaradhaPrabhO!ThesaraNAgathi VaakyamsutteredbyadiyEnhas Meaning: Ukthi nishtai). my paapamswouldhavenoeffect.(ThisslOkamcouldbeconnectedto sinner. WhenYourJn~Anam,SakthiandKaruNAguNamsarethere, who utteredthewordofSaraNAgathievenifadiyEnisamighty It isnotappropriateforYouinYourroleasIsvarantorejectadiyEn, Meaning: Saaram quoted inthe nishtais. FollowingslOkamsfromKurEsarandParAsaraBhattar AchAryA’s anugrahamandDayAispresentineveryoneofthesethree ACHAARYAA'S ASSAAKSHI: (redundant) now( once accordingtoYoursaasthrAs.Theybecomelikepunarukthi nishtai becomeunnecessary.Why?adiyEncanperformPrapatthionly Now thatadiyEnhas observedAchAryanishtai,SvanishtaiandUkthi SwAmy AppuLLAr. SamarpaNams hasbeendoneonbehalfofadiyEnbymySadAchAryan, me inthePrapatthithathedidonmybehalf.Svaroopa,Bhara,Phala arepertinenthere:

thvad Jn~Ana-shakti-KaruNAsusateeShunaiva nOpEkShaNam mamatavOcitamIshvarasya paapam parAkramitumarhatimAmakInam AdhikAri- vibhAgAdhikAramofSrImathRahasyaThraya paapIyasOapi sharaNAgatishabdabhAjO ---shrI VaradarAjastavam:shlOkam84 na bhavativatasaa-apidhee-poorvikA idhAnIm yESha:upAya:punuruktananu? Varada! tavaBhavEttatata:prANimi --atimAnuSha stavam:shlOkam61 sharaNa-varaNa VaagiyamyOditA iti yadidayaneeyatAmayyahO 190

).

performs AchArya nishtai toenablethesoulgainMoksha Siddhi. In suchcases,the AchAryanonprayerfulrequest byrelatives AchAryan toutter thePrapatthiVaakyamsrecitedby the AchAryan. the sideofthe mumukshutotravel would beimpossibleforthe be farawayandapersonmaynearing thelastmomentsoflife.It Ukthi nishtaiduetouniquenessofthe circumstances.AchAryanmay times inwhichthesameAchAryan will chooseAchAryanishtaiover on thequalificationsofadhikAri, whoseeksMoksham.Thereare should notconsideronenishtaisuperior totheother.Itisallbased thesamePhalan (Moksham) and observed properlywillyieldexactly recognizethatanyoneofthethree nishtais followed. Onemust PoundarIkapuram AndavanAasramaYathis).Sva-nishtaiishardly Andavanand Matam). SomeothersfollowAchAryanishtai(Srirangam the casewithSrISannidhi(asmathAchAryaParamparaiofAhObila Some ofthepresentAchAryAstodayfollowUkthinishtai.Thisis nishtai). request. (ThereferenceherecouldbetoeitherSva-nishtaiorAchArya for myprotectionbearingthesetwofactorsaswitnessesthis “SaraNam”.Youmustaccepttheresponsibility also utteredtheword protection bythenobleandrighteousAchAryAsofYours.adiyEnhas Oh RanganAtha!adiyEnhasbeenplacedatYoursacredfeetfor Meaning: connectable toSva-nishtai). through theutteranceofPrapatthiVaakyams.(ThisSlOkammaybe adiyendesirestovisualizeYou out ofreachforthosewithoutBhakthi; adiyEn desirestovisualizeYou,whohasgreatVaibhavamandis Meaning:

--shrI RangarAjasthavam:uttarashatakam:102 ithi SASAAKSHIKAYANIDHAMadhyamaam tathAvidham tvAhamabhakta-dhurgraham prapattI-vaacaiva neerIkShitumvruNE --shrI VaradarAjastavam:shlOkam92 kuru bharamtavaRanga-dhurandhara Kareesha! yaadrugvibhavOyadingita: tava BharOhamakAriShidhArmikai: yathAsi yAvanasiyOasiyadguNa: sharaNamityapi vAcamudairiram 191

sadagopan.org sadagopan.org chapters 7,8and9ofSrImathRajasyaThrayaSaaram. containing theessenceofelaborationsthoughtsfoundin This 49 AchArya nishtaitoprotecttheJeevaninsidebodyofthatchild. AchAryan (asinUkthinishtai),thecompassionateperforms Also inthecaseofchildren,whomaynotbeabletorepeatafter th slOkamofSrISaraNAgathiDhIpikaiisthusapowerfulone ‚ 192 ƒ ‚

an adhikAri, who has whohas an adhikAri, sAsthram) to take up hiscase sAsthram) totakeup SwAmy DEsikan uses his exquisite skills in logic (Tarka (Tarka logic skillsin SwAmy DEsikanuseshisexquisite

an adhikAri, who has whohas an adhikAri, sAsthram) to take up hiscase sAsthram) totakeup SwAmy DEsikan uses his exquisite skills in logic (Tarka (Tarka logic skillsin SwAmy DEsikanuseshisexquisite

rescue inself-defense. Your reputationbeing ruinedatleastandhencerush toadiyEn’s and blameYouasuntrustworthy.Please thinkaboutthisaspectof One, whohasgoneagainstHisownwordandberateYouYou asthe have donePrapatthiuntoYou.The whole worldwillthenrecognize that Youwillcometotherescueof anyone,whoevenpretendsto adiyEn, Youwouldhavegoneagainst Yourownwell-knowndeclaration account, Youhavethedutytoprotect adiyEn.IfYouelecttoignore who hasperformedPrapatthi(Prapannan). IfYoutakethisinto nameofone enormous prideandbravado,adiyEn hastakenonthe not andwhetheradiyEndeservestoreceiveYourmahAkrupai.With performed PrapatthiintheproperwayprescribedbyYoursAsthrAsor listen. Pleasedonotengage inresearchastowhetheradiyEn O Meaning:

an adhikAri, who has whohas an adhikAri, sAsthram) to take up hiscase sAsthram) totakeup SwAmy DEsikan uses his exquisite skills in logic (Tarka (Tarka logic skillsin SwAmy DEsikanuseshisexquisite h ViLakkoLi EmperumanE! Let me present one more fact!Please ViLakkoLiEmperumanE!Letmepresentonemore

paatri kuruShvaBhagavanBhavata:krupAyA:|| samjn~Am PrapannaitisaahasikOBibharmi| yEvam sthitEtvadapavAdanivruttayEmAm yadvaa madarthaparicintanayAtavAlam paÇIk…é:v Égvn! Évt> k«paya>. Évt> k«paya>. Égvn! paÇIk…é:v s<}a< àpÚ #it sahiskae ibÉimR, ibÉimR, sahiskae àpÚ#it s<}a< @v< iSwte Tvdpvad inv&Äye ma< yÖa mdwR piricNtnya tval< tval< piricNtnya mdwR yÖa performed Prapatthi: performed Prapatthi: performed Prapatthi: SlOkam 50 193 for the krupA oftheLordas forthekrupA for the krupA oftheLordas forthekrupA for the krupA oftheLordas forthekrupA

sadagopan.org sadagopan.org Upanishads recognizethatBhagavAnas: Knowledge, Power,Strength,Lordship,VirilityandSplendour. attributes of the SupremeBeing,whoisendowedwithsix addressing theLordas“Bhagavan” isthefirstsalvo. researching abouthisfitnessasaPrapannan: provides thelogicbehindsuchrequest toceaseanddesistin qualifications asaPrapannan( Lord DhIpa-PrakAsanshouldnot engage inresearchabouthis salvoandstatesrightupfrontthat Now, SwAmyDEsikanfiresthenext to becalledBhagavAn. Veerya-Sakthi-Isvarya andTejas.Ifhedoesso,Hewillnolongerbefit attributes of Jn~Aa-Bala- as “Bhagavan”.OurLordcannotdenyHissix theLord choiceofaddressing The deckisnowloadedwiththespecific He addressestheLordas Simham” (LIONamongPoetsandLogicians evident herebesideshispoeticskills.Heisafterall“Kavi-Taarkika The Taarkicskills(logicskills)ofSwAmyDEsikanareabundantly Additional symbol (Samj~nA). Youhavehoweverstatedpubliclythat Youwill samjn~Am Bhibharmi has performedPrapatthi atYourfeet( adiyEn hasboldlytakenonthetitle ofPrapannan(viz),Onewho NrusimhA inNrusimha-TaapaneeyaUpanishad KrishNA inBhAgavathamand VaasudEvA intheBhagavad-GitA, RaamA inRaamAyaNam, Hari inHarivamsam, VishNu inPurANam, NaarAyaNan (ChAndhOgyam), Comments ).

“Bhagavan” That titlemaybe wellearnedorjusta tava mad-arthaparicintanayAalam 194 here. ).

This deliberatechoiceof saahasika: Prapanna iti saahasika: Prapanna iti Bhagavaan means ).

He

This 50 the Lordnowtorefute thelineoflogicSwAmyDEsikan. His reputationasPrapannaJanavathsalan. Itisindeedverytoughfor SwAmy DEsikanpleadswiththeLord nottoacquireanydamage SaraNAgatha Rakshakan. with thecentralmessagegivenby LordthatHeistheUnfailing ingreatdetailthemeanings of theaboveslOkamsdealing explain ChillaRai rahasyam(AbhayaPradhAna Saaram),Mumukshuppadi The RahasyaThrayaSaaram(Charama SlOkAdhikAram)andthe promise tothePrapannAsnevergofalse). SakthimAn (Omnipotent)andSathyaSankalpan(Onewhose of allbynature;YoutakegreatprideinbeingrecognizedasSarva- who seekYourrefuge.YouarereveredasSahaja-suhruth orfriend SaraNAgatha Vathsalan,whohasinnatelovingdispositiontothose, redeem allJeevansfromSamsAram);Youaresalutedas question. YouarehailedasSarva-rakshakan(Onewhoisreadyto The efficacyofPrapatthiasameanstoMokshAwillbeunder (pazhicchol orblame)thatYouhavegoneagainstYourownword. Your immensekrupA;otherwise,YouwillhavetheapavAdham When thatisso( Prapatthi. come totherescueofanyone,whoevenpretendsthathehasdone Lord are: afford toacquirethisblasphemy.Therelevantassurancesofthe andyoucannot turnfalse given byYouontheOceansidewill true, YourstatementsasGitAchAryantoArjuna andthe assurances If YouabandonadiyEnafterPrapatthi,becauseitisimperfector aham tvAsarva-pApEbhyOmOkShayiShyAmimaashuca: -- LordRamachandrA'swords:YuddhaKaaNDam:12.20 th abhayam sarvabhutEbhyyaodadAmyEtatvratamMama sarva dharmAnParityajyamAmEkamsharaNamvraja slOkam of SrI SaraNAgathi DhIpikai is thus an extension of slOkamofSrISaraNAgathi DhIpikaiisthusanextension -- CaramashlOkamofBhagavad-GitA,XVIII18:66 sakrudEva prapannAyatavAsmeeticayAcatE

yEvam sthitE 195 ), Youmustmakemethetargetof

sadagopan.org sadagopan.org abandon him. toomuchatstakeiftheLorddecidesto DEsikan hintsthatthereis him asaPrapannanandtheconsequencesofsuchanact.SwAmy furthertheprosandcons ofabandoning and askstheLordtoexamine slOkam,SwAmyDEsikancontinueswiththislineofappeal In thenext Lord iscornerednowwiththepoweroflogicSwAmy DEsikan. the Lord’sreputationasanever-failingprotectorofSaraNAgathaas. any abandonmentofhimbytheLordwouldonlyleadtodamage abandon him,sincehehasdonePrapatthi(perfectorimperfect)and whether hisPrapatthiwasperfectornot.HerequeststheLordnotto In thisslOkam,SwAmyDEsikanappealstotheLordnotexamine therefore superfluous. could onlydoonekindofPrapatthiandtheotherchoicesbecame perform Sva-nishtaiorUkthi-nishtai.Thereasoningtherewasthathe the LordthatheperformedAchAryanishtaiandcouldnottherefore the thoughtof49 th slOkam, where SwAmy DEsikan mentioned to slOkam,whereSwAmyDEsikanmentionedto ‚ 196 ƒ ‚

SwAmy DEsikanappealsfurther

not to act impulsively, butto not toactimpulsively, him asonewhohaspe His decisions on either coming oneither His decisions

counsel on: guNams. Youmustconsultwiththem (guNAs)privatelyandtake their You mustusethegreatauspiciousguNams likeDayAandothersubha cons ofYourdecisioneitherway?You mayaskashowtogoaboutit. my rescueimmediately.But,Youshould evaluatefirsttheprosand feet. Youcouldchoosetoabandonmeorelectcome In spiteofthat,adiyEnhasperformedSaraNAgathiatYoursacred O Meaning:

SwAmy DEsikanappealsfurther him asonewhohaspe His decisions on either coming oneither His decisions not to act impulsively, butto not toactimpulsively, SwAmy DEsikanappealsfurther

him asonewhohaspe not to act impulsively, butto not toactimpulsively, His decisions on either coming oneither His decisions 3. Would there be benefitsorproblemsfromabandoning adiyEn, Isitgoodor badtogivemeanupliftinghand? 2. IsitgoodorbadtoabandonadiyEn? 1. h ViLakkoLi EmperumanE!adiyEnhascommittedsomanysins.

gUDham niroopayaguNaitaratAratamyam|| styAna aagas:apisahasaivaparigrahEvaa| tyAgE guNEsasharaNAgatasamij~nnOmE kim nAmakutrabhavatItikrupAdibhistE STyanagsae=ip shsvE pir¢he va , va pir¢he shsvE STyanagsae=ip ik< nam k…Ç ÉvtIit k«paidiÉSte Tyage gu[ez zr[agt s

sadagopan.org sadagopan.org protecting him. that theguNAsofLordwilltiltLord’sdecisiontowards You mustdecidethereafter.SwAmyDEsikanseemstobeconvinced ( admits howeverthathe(SwAmy DEsikan)isanaparAdhiandsinner the MasterofallauspiciousguNamslikeDayA,Soulabhyametal. asGuNesanor ofThirutthaNkA SwAmy DEsikanaddressestheLord Additional decision torescuemeorabandonme! gUDham niroopaya guNAslikeDayA( Your exalted niroopaya” tyAgE vaa,sahasAyEvaparigrahEvaakutratEkimnaamabhavatiiti theconsequencesofYourdecision“ the other,Youmustexamine my rescue( decide toabandonadiyEn( aparAdhams. OhLord!Youcandooneortheotherthing. the titleof styAna aagasaapi the SaraNaagathan? SaraNAgathan( OhBhagavan!PleasedoYourconsultationsecretlywith sahasA yEvaparigrahEvaa Comments ). Hepointsoutfurtherthatheisone,whobears ) abouttheupsanddowns(

sharaNAgata samij~na: tyAgE mE ‚ GuNa itaratAratamyamKrupAaadibhi: 198 ƒ ‚ ) ). BeforeYoudecide orYoumaydecidetorush

tAratamyam )

in spiteofhismany onewayor ) ofYour mE He

these Bhirudhusare: You throughtherecitationofYourmanytitles( O Meaning: Onewhoisfreeof anyblemishwhatsoever. He hasgiventoHis devotees isnotsatisfiedwithallthat One whoisthemostgenerousand One whoisunderthecontrolofHisBhakthAs withevenlowlyones ability tomix One whotoleratesallapachAramscommitted bythechEthanams, Delectable aparyApthAmruthamtoenjoy Ocean ofMercy The OnewhohasChEthanamsandachEthanamsasHisproperty h ViLakkoLiEmperumAnE!OhSarvaSwAmi!Theworldpraises

swAmI dayaajalanidhi:Madhura:kShamAvAn sheelAdhika: shritavasha:shuci:atyudAra:| vikhyAtimanti birudAnimayAsahaiva|| yEtAni hAtumanaghOnakilArhasitvam ivOyaitmiNt ibédain mya shEv. zIlaixk> iïtvz> zuicrTyudar>, zuicrTyudar>, iïtvz> zIlaixk> SvamI dya jlinixmRxur> ]mavan! @tain hatumn"ae n iklahRis Tv< Tv< niklahRis hatumn"ae @tain SlOkam 52 199

Bhirudus ). Someof

sadagopan.org sadagopan.org skills. SwAmy DEsikan'snegotiatingskillsareataparherewithhislogic well! Your protectionandbysodoingprotectmanytitlesas Oh LordsalutedthroughYourmanyBhirudhus!Pleasegracemewith shrIman! naarAyaNa!asharaNyasharaNya!"---SaraNagathiGadhyam sathyasankalpa! sakalEtara-vilakShaNa!arthikalpaga!Aapatsakha! JagadAdhAra! akhilaJagat-swAmin!asmatswAmin!sathyakAma! ashEShacid-acid- niyama-niyata! nikhilabhUta jAtayAthAtmya!ashEShacaraa-cara-bhUtanikhila- anavarata-vidita jaladhE! aashrita-vaatsalyaika PraNatArtihara! MahOdadhE! anAlOcita-vishEShaashESha-lOka-sharaNya! “ he performedSaraNAgathibeforeYouatSrIrangam. reminded YouofYourmanyBirudhusinhisSaraNAgathiGadhyamas VishNu SahasraNaamamandotherSrIsookthis.AchAryaRaamAnujA conferred onYouwithaffectionmanyBirudhusenshrinedinSrI kalyANaguNamsandhave adiyEn haveenjoyedYouranantha Ancient sageslikeVyAsa,theblessedAzhwArsandGreatAchAryAsof Additional Your Titlesaswell! titles. Hence,PleaseprotectmeasYoursaraNAgathanand will notonlylosemebutYoualsoruntheriskoflosingYour If Youcarryingsomanywell-earnedBhirudhusabandonmenow, apAra KaaruNyasousheelyavaatsalyaoudAryaIshvarya,soundarya Comments

‚ 200 ƒ ‚ vastu shEShIbhUta! nikhila- shEShIbhUta! vastu

with the Lord and begs for protection: with theLordandbegsfor SwAmy DEsikan continues with SwAmy DEsikancontinues

with the Lord and begs for protection: with theLordandbegsfor SwAmy DEsikan continues with SwAmy DEsikancontinues

adiyEn considersthat IamalsocoveredbyYourpromises toprotect uplifted bythemany assurancesthatYouhavegivento us.Therefore, more apachArams than hundredsofRaavaNans.Eventhen, adiyEnis assuring messageofcomingtoour rescue?adiyEnhascommitted and ofYour magnanimous prapannAs. WhoamIinthiscontext Your ownVaak.adiyEnisawareof all ofYourpowerfulmessagesto Your messageofSaraNAgathyandabhaya pradhAnamforallthrough broadcast many occasions, Youhaveclearly PrapannAs. Thusduring elaborated furtheronYour assurancetocomethehelpofall SaraNAgathy atYoursacredfeet; duringVaraahavathAram,You medium ofGithAperformedupadEsam forusallonhowtoperform KrishNAvathAram, YousatasaSaarathyforPaarthanandthroughthe duringYour seashore; Yours duringVibhIshaNaSaraNAgathionthe thisassuranceof are thesolerefugeforallJanthus.Youexpressed O Meaning:

with the Lord and begs for protection: with theLordandbegsfor SwAmy DEsikan continues with SwAmy DEsikancontinues h ViLakkoLi EmperumanE! You have said many times thatYou manytimes ViLakkoLiEmperumanE!Youhavesaid pashyAmi dhattamabhayamsvakrutEtvayAmE||

aaghOShitAm akhilajantusharaNyatAmtE| vElA dhananjayarathAdiShuvaacikai:svai: jAnan dashAnanasatAtadhikaaagasOapi pZyaim dÄmÉy< Svk«te Tvya me . me Tvya Svk«te dÄmÉy< pZyaim Aa"aei;tamiol jNtu zr{yta< te, te, zr{yta< jNtu Aa"aei;tamiol vela xnÁjy rwaid;u vaickE> SvE> xnÁjy SvE> vaickE> vela rwaid;u jann! dzann ztadixkagsae=ip ztadixkagsae=ip dzann jann! SlOkam 53 201

the Taarkic discussions theTaarkic the Taarkic discussions theTaarkic the Taarkic discussions theTaarkic

sadagopan.org sadagopan.org that thephalanofprotectingadiyEnbelongstoYou? assurance ongivingrefugetoallprapannAsneverbecomesuntrueand Ramachandran with thisappeal(YuddhaKANdam11.15) Ramachandran was campingandsoughttherefuge ofSrI property atLankhAandflewover toSEthukkarai,whereLord VibhishaNan leftbehindhispowerful brother RaavaNan,hisfamilyand VibhIshaNa His ownvoice( reassuring messagetoALLhasbeenproclaimedloudandclearwith with. OurLordistheakhilajanthusaraNyan.Thispowerfuland that theLordblessesMumukshus(onewhodesiresMoksham) (SupremeupakAram) SaraNAgatha RakshaNamistheParamOpakAram Additional it notsothat me aswell;indeed,adiyEnfeelsthatIwillbeprotected withoutfail.Is refers tothreeinparticularhere: Among themanySarNAgathisgivenbyLord,SwAmyDEsikan secure thatYouhavegrantedmeprotection). and states DEsikan referstothistruthspokenaloud( and KaruNai(Himself)cannotbutyieldfruit SaraNAgathy performedatthefeetofOnewhohasnoequalinSakthi the Lord’s SwAmy DEsikanhaspointedoutinHisAbhayaPradhAnaSaaramthat (the SuperiordoctrineofbeingtheRakshakanforall). SaraNYaParatatthvam KurukshEthram andotherplaces.ThisisSarva 3. Varaha BhagavAn’sassuranceof SaraNAgathithroughHis GIthOpadEsam performedbyLordPaarthasArathysittingonthe 2. VibhIshaNaSaraNAgathyatthe banksofOcean 1. VarAha CharamaSlOkam Charioteer's seatatKurukshEthramand

“samartha kaaruNikasharaNAgatiPhalaavinAbhUtai” Comments “mE tvayAabhayamdhattampashyAmi SaraNAgathy You

svai: vaacikai:aagOShitam HAVE TOPROTECT

202 adiyEn tomakesurethatYour aaghOShitam . InthisslOkam,SwAmy ) byYouatsEthu,

”

(adiyEn feels ) bytheLord . The The

( and grantusMoksham andalsoaskedusnottofear aboutourlot You assuredusasParthasArathythat Youwillreleaseus fromallsins RakshaNathvam. SwAmyDEsikanasks theLordinthis53 Tathvam andLord’sSarvaJanthu meanings ofSaraNAgathy slOkAdhikAram), SwAmyDEsikanhas discussedatlengththeesoteric In the29 (Charama SlOkamofSrIBhagavadGithA): banish allfearsbyperformingSaraNAgathyatHislotusfeetalone His standinginthe place ofalldharmamsandassuringPrapannAsto toassureusabout seat onArjunA’sraTamandusedhimasanexcuse During theincarnationasKrishNan,ourLordsatoncharioteer’s SaraNAgathy every kindofdanger. Prapatthi toMeevenonce.Iwillguaranteethathebefreefrom protectanyone,whoperformed and vowisto My word.dharmam hisblemishesandprotecthimkeep come Myway.Iwillcastaside will protectthatSaraNAgathanindependentofwhateverdangermay Even ifsomeoneseeksmyrefugewhilepretendingfriendshiptoMe,I Meaning: VibhIshanan withthesewords: Raamachandran grantedabhayaPradhAnam(grantingprotection)to granting protectiontoVibhIshaNan,thebrotherofRaavanan,Lord In spiteofalltheobjectionsraisedbySugrIvanandothersabout Meaning: that promiseofYours andconsiderthatadiyEnisprotected. sarva paapEbhyOmOkShayiShyAmi, maashuca:). tyaktvA putrAmsccadhArAmsccaRaaghavmsharaNamgata: ABHAYAM SARVA-BHUTEBHYO DADAAMYETAD VRATAM MAMA VRATAM DADAAMYETAD ABHAYAM SARVA-BHUTEBHYO aham tvAsarva-paapEbhyOmOkShayiShyAmi maashuca: mitra-bhAvEna samprAptamnathyajEyamkaTamchana sarva dharmAnparityajyaMaamyEkamsharaNamvraja nivEdaya mAmkShipramVibhIShaNamupasthitam

th sarvalOka sharaNYAyaRaaghavaayaMahAtmanE ChapterofSrImadRahasyaThraya Saaram(Charama and --Yuddha KaaNDam:12.3&12.20 KrishNAvathAram -GitA: XVIII:1866 203

adiyEn believesin rd slOkam:

sadagopan.org sadagopan.org sathgathi: Lord AdhIVarAhantoinstructthewayforallHerchildrengain are coveredinSaraNAgathyjournalissues.BhUMiPirAtti beggedHer enshrined inVarAhaCharamaslOkam.DetailsonRahasyaSikhAmaNi “Rahasya SikhAmaNi” SwAmy DEsikanhasblesseduswithachillaRairahasyamnamed VarAha Charama aham shiShyAcadAsiBhaktAtvayiMaadava SlOkam --Varaaha PurANam:114.64 Thiruvalavendai—Kadal Mallai elaborating theSaraNAgathiTatthvams

204

him. own wordsduringHisvariousavathAramsandrequestsHimtoprotect SwAmy DEsikanrecallsalltheseandremindsDhIpaPrakAsanofHis Charama SlOkams. Raamachandran, KrishNaBhagavanandVarAhaPirAnthroughtheir Such isthefirmassurancesonprotectiongiventoallofusbyLord prApthi toMethere. maargam toMySupremeabodeandblesshimwithnithya-kaimkarya or apieceofwood;IrushtohissideandleadhimbyarchirAdhi last moments,whenheisin aunconscious,helplessstatelikestone VisvAsam, whenallhisfacultieswereintact,Ithinkofhimduring For theone,whoperformedSaraNAgathiatmyfeetwithMahA Meaning: blessed uswiththeinstructiononhowHewillprotectus: VarAha PirAnrespondedtothisquestionfromHisdearconsortand upliftment ofallsufferingJeevans. the wayfor meonthe andinstruct Please considermydearwish Oh MyLordJn~AnaPirAn!IamYoursishyai,servantanddevotee. Meaning: tatastham mriyamANamtukAShTa-pAShANasannibham aham smarAmimad-bhaktamnayAmiparamAmgatim

‚ 205 ƒ ‚

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with powerfullogic SwAmy DEsikanpresses

with powerfullogic SwAmy DEsikanpresses and not the Omnipotent Parama Purushan that She knows You to be. OmnipotentParamaPurushan thatSheknowsYoutobe. and notthe battle. Thatwillmake HerthinkthatYouarejustan ordinaryman the will laughatYou and saythatYoutriedheroically yetlost behalf wouldhavebeenutterlywasted. YourDivineConsort,SrIDEvi happens, thenallthestrenuous effortthatYoutooksofaron my attributes likekaruNaaandresultin myself being abandoned. Ifthat possible thatmysinsandblemishes might overcomeYourauspicious now Yourinescapabledutytoprotect meatallcosts. Itisstill Since Youempoweredmetosaythese words( conviction. adiyEnwasdeceitfulinthis pleatoYouformyprotection. prompted me.Eventhisstatement of minewasnotmadewithfull earlier. adiyEndidnotdoit.saiditforthefirsttimeafterYou protect adiyEn”.adiyEnshouldhavesaidthesewordsonmyown “adiyEn istheobjectofYourprotection.Itresponsibilityto O Meaning:

with powerfullogic SwAmy DEsikanpresses h DhIpa PrakAsaPrabhO!Youhaveempoweredme tosaythat maa bhU:tvadanyaivamOghaparishrama:tvam||

rakShyas tvayAtavabharOsmyahamityapoorvAn maddOShE nirjitaguNOMahiShIsamakSham varNAn imAnahrudayAnapivAcayitvaa| ma ÉUSTvdNy #v mae" pirïmSTvm!. pirïmSTvm!. #vmae" ÉUSTvdNy ma rúySTvya tv Érae=SMyhimTypUvaRn! Érae=SMyhimTypUvaRn! tv rúySTvya - - - based pleas: v[aRinma nùdyanip vaciyTva, based pleas: based pleas: mÎa;e inijRt gu[ae mih;I sm]< his caseforprote his his caseforprote his his caseforprote his SlOkam 54 206

Bhara SamarpaNam

ction by the Lord bytheLord ction ction by the Lord bytheLord ction ction by the Lord bytheLord ction ) itis

( adiyEn wasempoweredbyYou While performing the Prapatthi, and happy).ThatiswhyadiyEnsays: and havegottenriddenofmysins,doubts andfearamcontented sukham asmi” reason.: adiyEn hasplacedmyselfthustotally underYourprotectionforthat without fail. shuca:, VratamMama,ahamnayAmi at Yoursacredfeetevenoncehavenothingtofear( avathArams, YouassuredusthatthosewhohaveperfomedPrapatthi In YourCharamaslOkamsduringVarAha,RaamaandKrishNa rakShya:” owner ofYourpropertytorushprotectadiyEn?“ You asthe adiyEn isafterallYourproperty.Isitnotlogicaltoexpect confines ofoneslOkam: the intensityofSwAmyDEsikan’sdesperationandappealin The Lordisaddressedthroughmanycases( has utteredthese words forthefirsttime( unassailable logic: by theLordisclearhere.SwAmyDEsikanlocksinwith The intensityofSwAmyDEsikan’sappealforprotection(RakshaNam) Additional protecting adiyEn. calamity andsaveYourselffromsuchanindelicatesituationby Oh ViLakkoLiPerumAnE!Youshouldnotgiveroomforsucha vaacayitvaa in frontofYourConsortandbecomeHerobjectlaughter. parishrama: maabhU: “ Your CharamaslOkams “ “ tvam (tava)MahShIsamaksSam,tvadanya-iva,mOgha tava Bhara:asmi aham tvayaaRakShya

(adiyEn isthereforefittobetheobjectofYourrescue). “vidinA prapadyasamita-durita: sankhA-aatanga-tyaja: Comments ) tosay“ This isYourSanAdhanadharmam. . (adiyEn has performed Prapatthi with Your anugraham withYouranugraham . (adiyEnhasperformedPrapatthi ” aham tvayArakShya:, tavabhara:asmi

ý

“tvayA, tava,tvam,tvad” ” I amunderYourdomainofprotectionasper

:” ý

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I amfittobeprotectedbyYou 207 “tava Bhara:asmi” ) andthatYouwillprotectus vibhakthis apoorvAn imaanvarNAn

. a strangertoadiyEn “tava Bhara:asmi” sakrutEva, maa ) heretoreveal . aham tvayA ”. adiyEn

. )

sadagopan.org sadagopan.org effort ( become victoriousinthebattleduetoYourcarelessnessandlackof ( There isalwaysabattlebetweenmyinnumerableandterriblesins conviction ( and thesemighthavebeenstatedhalf-heartedlywithout that ourLordhasverylittleroomtowiggleoutofHispromise! Simham’s poeticpowersandthelogicskillsareenmeshedsotightly SwAmy DEsikan’slogicisunassailableindeed! OurKavi-Taarkika SaraNAgathi vaakyamsinfrontofbothYou! me,whohasutteredthe “SaraNAgatha vrathi”throughprotecting apavAdham (slander)andridicule!PleasesaveYournameas Yourselftothis tall talk.OhMyLord!Pleasedonotexpose consider YouasOnewhotalksalotfirstbutdoesnotliveuptoYour of Herandabandonme,thenShewilllaughatYourlackpower a witnesstothisdrama.WhenYoutreatadiyEnasstrangerinfront is toYouand with YourDivineConsort,SrIDEvi.Sheisstandingnext Mad dOSha: tvam maddOShanirjitaguNa: ahrudayAn apivaacayitvaa ) andYourkalyANaguNamslikekaruNaa.Ifmysins ‚ 208 ƒ ‚ ), thenYouwillhaveaproblem ).

Prapadhanam (Prapatthi): PrakAsan, to confer the Moks PrakAsan forthefulfillmen and the 57 DEsikan to the Lord of his avathArasthalam,DhIpa DEsikan totheLordofhis SwAmy DEsikanintenselyseek

Prapadhanam (Prapatthi): PrakAsan, to confer the Moks PrakAsan forthefulfillmen and the 57 DEsikan to the Lord of his avathArasthalam,DhIpa DEsikan totheLordofhis SwAmy DEsikanintenselyseek

You have: (1) whether to complete adiyEn’s incomplete Prapatthi or You have:(1)whether tocompleteadiyEn’sincomplete Prapatthior jeevan andhasten to dotheneedful.Pleasereflecton choices that Your auspiciousglances onadiyEnandtake noteofthissuffering Your dutyasSaraNAgathaRakshakan andSarvEswaran?Pleasecast Is itnotsothatYouHAVEtodowhat remainstobedone?Isitnot have arrivedatthe stageofenormousattachmenttoYoursacredfeet. complete thisprapadhanamforme an full Prapatthi.Therefore,Yourselfpropelled byYourDayA,should truethatadiyEn hasnotcompletedthis with itsfiveangams.Itisalso one whoseeksMokshamshouldperform full(paripoorNa)Prapatthi O Meaning:

Prapadhanam (Prapatthi): PrakAsan, to confer the Moks PrakAsan forthefulfillmen and the 57 DEsikan to the Lord of his avathArasthalam,DhIpa DEsikan totheLordofhis SwAmy DEsikanintenselyseek h DhIpa PrakAsa Bhagavan! SarvEswarA! It is a truism thatevery DhIpaPrakAsaBhagavan!SarvEswarA!Itisatruism Mukhyam cayatprapadanamsvayamEvasaadhyam

tanmE BhavatcaraNasangavatImavasthAm pasyan upAyaphalayO:ucitamvidhEyA:|| th th th dhAtavyam IshakrupayAtadapitvayaiva| slOkams contain movi slOkamscontain slOkams contain movi slOkamscontain slOkams contain movi slOkamscontain pZyÚupay )lyaeéict< ivxeya>. muOy< c yTàpdn< Svymve saXy< datVymIz k«pya tdip TvyEv, TvyEv, tdip k«pya datVymIz tNme Év½r[ s¼vtI mvSwa< mvSwa< Év½r[s¼vtI tNme SlOkam 55

t of hisPrapatthi.The55 t of t of hisPrapatthi.The55 t of t of hisPrapatthi.The55 t of 209 ha sukham by accepting his his accepting by ha sukham ha sukham by accepting his his accepting by ha sukham ha sukham by accepting his his accepting by ha sukham s theanugrahamofDhIpa s theanugrahamofDhIpa s theanugrahamofDhIpa d make it full. At this time, I d makeitfull.Atthistime,I ng prayers of SwAmy ng prayersofSwAmy ng prayers of SwAmy ng prayersofSwAmy ng prayers of SwAmy ng prayersofSwAmy

th th th , 56 , 56 , 56 th th th

sadagopan.org sadagopan.org Saaram inthisslOkamthemostaphoristicmanner: SiddhOpAyam andSaadhyOpayamchaptersofSrImadRahasyaThraya SwAmy DEsikansummarizesthe deepthoughtshousedin preaching avaidhikamathams leave thedeep,darkfoxholesofkutarkavaadhisandkumathis ajn~Anam, thenitwillnotenabletheblemishlesschEthanamsto ( radiance fromthisJaajvalyadhIpamfallsondarkworld the nameofDhIpaPrakAsanatThirutthaNkADivyadesam.The Vedantha DhIpam;theprakAsamfromthatuniquedhIpamgivesHim world asJn~AnaDhIpam( Lord ofThirutthaNkA as“Isa”here!ThisIswaranisilluminatingthe these uniqueaspects,SwAmyDEsikanappropriatelyaddressesthe and paripoorNaBrahmAnandhamatSrIVaikuNtham.Recognizingall SwAmy. HeisSarvEswaran.thesolegrantorofMokshAnandham slOkam. SwAmy DEsikanaddressestheLordofThirutthaNkAas“Isa”inthis Additional adiyEn leavesthatchoiceanddecisiontoYou. and grantmethefruitofsuchfullPrapatthi(viz),MokshaSukham. (2) toacceptthisincompletePrapatthiasis(equalfullPrapatthi) “nirAlOkE ihalOkE”patati Jeevan toreacha SadAchAryan tostartthetravelon the pathto infinite compassion forasufferingMumukshu.You blessthe begranted byYououtofYour thought toperformPrapatthihas tat (prapadanam)apitvayAyEva krupayA dhAtavyam complete onewithitsfiverequisitelimbs/angAs Yat prapadanammukhyamca performed byone,ifhewantstobecome aPrapannan Yat prapadanamsvayamEvasaadhyam Our LordisJagadhIsanandSarvaLokaSaraNyan.He Comments ahankAradhvAntam,kutarkkavyALaOgham, kumathi mathapAthALakuharam --Yati Raajasaptati:shlOkam56. anaghA: kathankAramvijahati?” “Yati najAjvalyatEkila,

Jn~Ana dIpEnabhAsvatA ). Ifitdidnotfallonthisworldof 210 ý This prapatthishouldbea

ý This Prapatthi hastobe

). HeistheVeda-

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even ifmyupaaya anushtAnam wasnotperfect. do. Duringmywaywardness, Heintervenedandgave me protection rakshaNam.ThisadiyEn hasto cling toHissacred feetandseekHis dhIpam. HeismyMaster;adiyEnHis loving,devotedservant.Iwill I cannotleaveHisfeet.Heismyvery lifebreath,path-illuminating Meaning means ofSaraNAgathyhastobeadopted. individual chEthanamtogaintheLord'sprotectionandthat feet!). ThisslOkampointsoutthattheefforthastobetakenbyan holy Consider HimastheUpAyamandperformSaraNAgathyatHis father andtheMotherofentireUniverse.HeisRakshakan. Oh theBullsamongmen!PaaNDavAs!TheLordofSrIDeviis Meaning: 1. svayamEvasaadhyam: SwAmy DEsikan’sSrImadRahasyaThrayaSaaram: points from thepramANamsbehindabovesix Let usnowlookat my sufferingasasamsAri mE avasthAm(krupayA)pashya Your holyfeet attachmentof who hasthegreatest atme, Therefore, pleaselook tat BhavatCaraNasangavatIm(mAm)pashya(krupayAavalOkaya Prapatthi atYoursacredfeet. long sufferingjeevanattachedfirmlytoYoursacredfeet). appropriate amongtheupAyam (means)andphalam(fruit)forthis pleasedecideonwhateveris After takingnoteofmysuffering, upAya-phalayO:ucitam(yat)-(tat)vidhEyA mE avasthAmpashyan gaccattvamEnam sharaNamsharaNyamPuruSharShabhA: sarvEShAmEva lOkAnAmPitAMaatAcaMaadava: naduvE vanthuuyyak-koLLhinraNaaTanai viduvEnO?yeNNviLakkaiyennAviyai

--BhAratam: Vanaparvaam:161.56 --ThiruvAimozhi :1.7.5(Firsthalf)

211 ý Please look compassionately at Please lookcompassionatelyat

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sadagopan.org sadagopan.org SaraNAgathi isnot becomplete,pleaseblessme with whatever After takingnote of mydevotiontoYouandrecognizing thatmy 6. upAyaPhalayO:ucitamvidhEyA: avasthAm pashya attachment toHissacredfeet( Here SwAmyDEsikanpraystotheLord totake noteofhiscomplete 4 and5: on usbyYou. beconferred viswAsam toperformSaraNAgathi.Thatblessinghas the AchAryan,onedevelopsJn~Anamaboutsva-svaroopamandMahA upAyams. YouleadustoasadhAcharyanandoutoftheanugraham standing asthemostcompassionateSiddhOpAyaninplaceofall Even inthisPrapatthi,youhavetohelpwiththroughYourself 3. “tat(prapadanam)apitvayAyEvadhAtavyam”: SaraNAgathi. svabhAvangaL” orindispensablefeatures/entitiesinparipoorNa as“avinAbhUtha saraNAgathi (mukhyam)andtheyaregrouped VaraNam. ThesefiveareessentialingredientsforaParipoorNa prAthikoolya varjanam,KaarpaNyam,MahAvisvAsamandGOpthruva SaraNAgathi. ThesefiveangAsare:aanukoolyasankalpam, there withtheNyAsam,thenitiscalledMukhyamorParipoorNa samyuta:” then nikShEpaNam). Iftheangiisnotincluded, into accountthe5angAsandangi(BharaNyAsam/Aaatma Ahirbudhnya samhithaisays: to theParipoorNaPrapatthithatonehasdogainMoksham. sankalpam, MahAvisvAsametaltobearfruit.SwAmyDEsikanrefers This PrapatthishouldbecompletewithitsfiveangAsofaanukoolya 2. “Yathprapadanammukhyamcha:” by themumukshu(OnewhodesiresMoksham). and pointsouttheneedformaking aneffort toseekSaraNAgathi Here SwAmyDEsikanfocusesonthe Rakshya-RakshakaLakshaNams

accordingtoLakshmITanthram.Whenallthefivepartsare ) withcompassion. ShaDh-vidA sharaNAgati: 212 Bhavat CaraNasangavatImmE “nyAsa: pancAnga while taking

performing hisPrapatthiinthebestmannerthatheiscapableof. after SwAmy DEsikanleavesituptotheLordofThirutthaNkA cangive. granting ofsuchamagnificentboonthattheLordalone anymore withcleverargumentsabouthisqualificationsforthe boon ofMokshamsoughtbyhim.SwAmyDEsikandoesnotpress Prapatthi orbecontentedwiththeincompletetogrant whether Heshouldperfecthis(SwAmyDEsikan’s)incomplete decideasto LordhereandasksHimto SwAmy DEsikanappealstothe occasion upAyam orPhalanthatYoumaydecideuponasappropriateforthe (upAya PhalayO:ucitamvidhEyA:) ‚ 213 ƒ

‚ .

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temptations andbegsfo kaivalyAnubhavam and begs to be rescued fromthese kaivalyAnubhavam andbegstoberescued enjoyment ofthesvargAnuhavamaswell recognition of the seven bl recognition oftheseven MOksha sukhamasaPrapan tofu Lord ofThirutthaNkA SwAmy DEsikan describes hishe SwAmy DEsikandescribes

temptations andbegsfo kaivalyAnubhavam and begs to be rescued fromthese kaivalyAnubhavam andbegstoberescued enjoyment ofthesvargAnuhavamaswell recognition of the seven bl recognition oftheseven MOksha sukhamasaPrapan Lord of ThirutthaNkA tofu Lord ofThirutthaNkA hishe SwAmy DEsikandescribes Kaivalya sukhamsandrecognizeboth havefollowingsevendhOshams: adiyEn hasclearlyunderstoodthe insufficienciesofSvargaand they lookedattractivetopursue.adiyEn’s confusionisallovernow. aathmA). adiyEnuntilnowwastorn between thesetwochoicessince (pureenjoyment of of Kaivalyam sukham perishable pleasures)andthe thoughts ofenjoyingthesukham Svargam(temporarybhOgamof O Meaning:

temptations andbegsfo kaivalyAnubhavam and begs to be rescued fromthese kaivalyAnubhavam andbegstoberescued enjoyment ofthesvargAnuhavamaswell recognition of the seven bl recognition oftheseven MOksha sukhamasaPrapan tofulf Lord ofThirutthaNkA SwAmy DEsikan describes hishe SwAmy DEsikandescribes 1. These twosukhamsarepaltry andinsignificant,whencompared 1. h to theadhbhuthasukham ofenjoyingYou. ViLakkoLiPerumAnE!adiyEn’smind has beenswirlingoverthe

tvayi yEvanaathacaritArthayanirvivikShum|| pratyak parAgaanubhavai:parighUrNitammAm du:khAnvitai: anucitai:abhimAnamoolai:| alpa asthirai:asukhajai:asukhaavasAnai: TvYyev naw cirtawRy inivRiv]um!. AlpaiSwrErsuuojE rsuoavsanE> Ê>oaiNvtErnuictEriÉman mUlE>, àTyKpragnuÉvE> pir"Ui[Rt< ma< ma< pir"Ui[Rt< àTyKpragnuÉvE> r trueMOkshAnanadham: r trueMOkshAnanadham: r trueMOkshAnanadham: SlOkam 56 214 lfill his desire to experience lfill hisdesiretoexperience lfill his desire to experience lfill hisdesiretoexperience emishes associated with the with emishes associated emishes associated with the with emishes associated emishes associated with the with emishes associated ill his desire to experience ill hisdesiretoexperience nan. Heacknowledgeshis nan. Heacknowledgeshis nan. Heacknowledgeshis lpless state and begs the the lpless stateandbegs lpless state and begs the the lpless stateandbegs lpless state and begs the the lpless stateandbegs

Kaivalyam! Thisistheonlylastingsukham thatadiyEnlongsfor. Svaragamand thepitsof Muktha Jeevanandsparemefrom asa SrIVaikuNtham performing nithyakaimkaryamfor Youat DhIpa PrakAsA!PleaseblessadiyEnwith thetrueMOkshaSukhamof Sukham andKaivalyaMOkshamof enjoying theAathmAalone.Oh Saayujya MOkshamhasgrowntremendously. adiyEnrejectsSvarga intensity ofmydesiretoenjoyParipoorNaBrahmAnandhamthrough pitfalls andconsequencesofthesetwotypes“sukhams”,the the Kaivalyaanubhavam.NowthatadiyEnfullyunderstands caused bydukkham.Therearestillfiveimperfectionsthatcloud ofdukkhamandisnot anubhavam doesnothavetheadmixture two ofthesevenimperfectionscanbetakenout(viz),Kaivalya Kaivalya sukhams. These arethesevenimperfectionsinenjoyingSvargaand subjects aretheDevAs. Theyhavepartakennectarand arefreeof Indra’s lOkamisknown asSvargam.HeistheLordofthis lOkam.His Additional 7. Finally, disturbingthoughtsariseduringtheenjoymentofthese 7. 6. These pleasuresarenotinappropriatefortheJeevan’s 5. During thecourse oftheirenjoyment,theworriesabout 4. At theendofenjoyingthesetwosukhams,thereisno Toenjoythem,thereistheneed togoadtheindhriyamsand 3. Theyarenotlasting. 2. these sukhamforone’sownsake. sukhams inthatitmakesoneconcludeisenjoying enjoying You(Seshi)asSeshan. svaroopam, whichisallaboutderivingaanandhamfrom therefore notranquilenjoymentofthesetwosukhams. anubhavams hauntthejeevanandmarenjoyment.Thereis births tobetakenattheendofsvargaandkaivalya aanandham body. Comments In thecaseofKaivalyam,onecan concedethat

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sadagopan.org sadagopan.org here. In his ThiruvAimozhi 1.7.1, SwAmy NammAzhwAr comes to this here. InhisThiruvAimozhi 1.7.1,SwAmyNammAzhwAr comestothis because thereisno BhagavathsAkshAthkAram(BhagavAn realization) state ofmOksham. Itisconsideredasaninferiorversion ofmOksham soul enjoyingtheblissofJivAthman. Itisnotconsideredasthetrue svaroopa saakShAtkAram kaivalyam? Itisthedirectvisionof truenatureoftheSelf( parama purushArTamofattainingsaayujya mOksham).Whatisthis Kaivalyam isalsoVaikuNthaPrApthi VirOdhi(hindrance tothe VaikuNtham andenjoytrueMOkshasukham: or pursueBhakthiYOgamsothatsuch fortunateonescanattainSrI Prapatthi anubhavam andkaivalyaforthose,whoperform NaarAyaNan drivesawaytheseMOkshavirOdhislikesvarga known asVirOdhaParihAram,SwAmyDEsikanpointsoutthatSrIman SvargAnubhavam isthereforeVaikuNthaVirOdhi.InhisSrISookthi that itisenjoyingthesepleasuresforitsownsake. jeevan forgetsitssvaroopaJn~Anamanddeludesthetothink The prideandegoarisingfromsuch svargAnubhavamsmakesthe and inappropriate( forgets thatthesesvargaanubhavamsrejectedbyAzhwArsasunfit gets saddened( company ofcelestialwomen,itisfrightenedovertheprospectsand wearing thebestofclothes,jewelryandenjoyinggoodfoodin jeevan thinksofwhatisawaitingattheenditsstayinsvargam The residenceinsvargamisasTiramorimpermanent.Whenthe deaths. returns tothekarmabhUmiundergorepeatedcyclesofbirthsand to thepErinbamofresidenceinSrIVaikuNthamfromwhereonenever andisinsignificant(alpam)compared staying insvargamissiRRinbam returns tothesamsAric worldtoworkoutitsresidualkarmAs.Hence all thepleasuresofsvargam.Oncejeevan’spuNyamsarespent,it because oftheaccumulatedpuNyamsandspends sometimepartaking damsels andotherIswaryams.IntothisworldarrivesaJeevan sukhamswithcelestial aging anddisease.Theyenjoyexquisite shrIman naarAyaNa:swAmisharaNya: sarva-dEhinAm bhUyAt nija-pada-prAptiVIRODHIVINIVAARAKA: asukhajai: asukhaavasAnai:anubhavams --VirOdha ParikAram:shlOkam1 Indira lOkam AaLumacchuvaipeRinum vEndEn Indira lOkam ). Kaivalyaisthestateofexistence ofthe 216 ). Thejeevan aatma ).

nirvivikShum mAmcaritArthaya to enjoythetruesukhamofSaayujyamOksham( DEsikan prostratesbeforetheLordand asksHimtofulfillHisdesire Dampathis attheirSupremeAbodeofSrIVaikuNtham.SwAmy BrahmAnandham realizedthroughnithyakaimkaryamtotheDivya sukhamofParipoorNa sukham thatheisseekingthe svarga andkaivalyasukhams.Hesaysthattheever-lasting,woe-free DEsikan statesthatheisnolongertossedaboutbythedesiresfor anuchitham toone’ssvaroopamandabhimAnamoolam,SwAmy dukkha-anvitham, asukhajam,asukha-avasAnam, asTiram, After dismissingbothkaivalyamandsvargAnubhavamasalpam, is thedirectupAyamtomOkshamjustlikePrapatthiyOgam. turn isconsideredasanauxiliary means toBhakthiyOga,whichalone kaivalyam isconsidered thefinalstage inJn~AnayOgam,which SaakshAthkaram ismissingandthefocusonaathmAvalOkanam; Lord asParamaPurushan. theblissof becomes freefrombondage,butdoesnotexperience VaikuNtham. kaimkaryamtotheLordatSrI Jeevan isengagedinnithya to seektheeternalaanandhamofmOksham, wheretheMuktha Therefore SwAmyNammAzhwArinstructsusnottoseekkaivalyabut ofthesoul(kaivalyam)”. experience and resorttoJn~AnaYOgaforthepurposeofattainingblissful who desiretoovercomethedukkhamofrepeatedbirthsanddeaths “It isapitythatthegraciousLordworshippedconstantlybythose, conclusion: This kaivalyamorkevalaavasthA,theindividualSelf ‚ ). 217 ƒ ‚ In kaivalyam, ParamAthma-

tvayi yEva

sadagopan.org sadagopan.org in theunificationofhisMind toHimrooted Kaimkaryam of therealization PrakAsan for SwAmy DEsikanpraysforth Thrayam) asaPrapannan: toHimrooted Kaimkaryam of therealization PrakAsan for Thrayam) asaPrapannan: in theunificationofhisMind SwAmy DEsikanpraysforth with thegreatestsigns ofaffection.OhLord!Pleasedo notmissthis children (adiyEn)that ShewillbesohappywithYouand showerYou the dayAthatYou haveshownasaconcernedparent tooneofHer auspicious glancesofYourdearConsort. Shewillbesopleasedwith compassionately thisway,Youwill bethebeneficiaryof seek noone otherthanYouasmyMaster.Ifwereto bless adiyEn You mustfurthergrantadiyEnthe unassailable firmnessofmindto karaNams (Vaak-ManasandSarIram) alignedinthesamedirection. bless adiyEntoperformkaimkaryams forYouwithallmythree prohibited byYourSaasthrAs.OhLord ofThirutthaNkA!Youmust the threeTathtvamssothatadiyEndoesnotengageindeeds beneficiary ofAchAryakatAkshamtogainaclearunderstanding O Meaning: in theunificationofhisMind toHimrooted Kaimkaryam of therealization PrakAsan for SwAmy DEsikanpraysforth Thrayam) asaPrapannan: h ViLakkoLi PerumAnE! You should bless adiyEn to be the ViLakkoLiPerumAnE!YoushouldblessadiyEntobethe krutvA tvadanyavimukhamkrupayAsvayammaam

sphAtim drushO:pratilabhasvajagatJananyA:|| kaimkarya labdhakaraNatrayasaamarasyam| tattva avabOdhashamitapratikoolavruttim S)ait< †zae> àitlÉSv jg¾nNya>. k«Tva TvdNyivmuo< k«pya Svy< ma< kE»yR lBx kr[ Çy samrSym!, ÇysamrSym!, kr[ lBx kE»yR tÅvavbaex zimt àitkUl v&iÄ< zimt àitkUl v&iÄ< tÅvavbaex SlOkam 57

218 , speech and body (KaraNa , speechandbody(KaraNa , speech and body (KaraNa , speechandbody(KaraNa , speech and body (KaraNa , speechandbody(KaraNa e blessings ofSrIDhIpa e blessings e blessings ofSrIDhIpa e blessings e blessings ofSrIDhIpa e blessings

The threeTathvamsareChEthanam,achEthanamandIsvaran tatthva thrayams? gaining trueknowledgeabouttatthvathrayamandwhatarethese thrayam throughAchAryaanugraham).Whyisthisemphasison kuru” SwAmy DEsikan’sfirstrequesttotheLordis: Additional Maragathavalli! opportunity toreceivethatsoubhAgyamfromYourdearConsort,SrI the Lord over the ChEthnams and His blessing the jeevans with thejeevans with the Lordover ChEthnamsandHisblessing of SaraNAgathiDhIpikai, SwAmyDEsikansalutedtheparamountcy of Inthe11 Lord andtogether they formtheTatthvaThrayam. BhOkthA isthejeevan,BhOgyam achEthanam andPrErithAisthe PrEritAram camatvAsarvamBhOktam trividamBrahmamEtat” Thrayam hasbeensummarizedas The Tatthva pratikoola Vrutti iswhatSwAmyDEsikan referstoas“ obstruction tomOksham (BhakthiorPrapatthi yOgam).This upAyams formOksham All oftheseconfusionswillinterfere withtheperformanceof beliefs: they willbeheadedtowardsajourneyofdelusiondrivenbythefalse seeks mOksham.IftheydonotunderstandtheseTatthvams,then comprehension ofthesethree Tatthvamsisamustforanyone,who Chapter ofSrImadRahasyaThrayaSaaram,hismagnumopus. DEsikan housesthedeliberationsonTatthvaThrayaminFifth 3. 2. 1. (Pleaseblessmewiththetrueknowledgeabouttatthva Isvaran ( anIshvara Vaadaruci it isasvatantranandnotBhagavathparAdhInan independent andisnottheliegeofLord.Jeevanthinksthat svatantrArtha bramam AathmA sharIrAtma bramam Comments nirIshwara MeemAsakaview

” .

confusion that the body is the same as confusion thatthebodyis taste fortheconvictionthatthereisno confusion that the that confusion 219 ). “tattva avabOdhanam “tattva avabOdhanam “BhOktA- BhOgyam- jeevan is th . slOkam

SwAmy A clear samita .

sadagopan.org sadagopan.org opportunity. SwAmy DEsikansuggeststhattheLordshouldnotmisssuchagreat has playedHisroleassarvarakshakanandlOkaSaraNyan. auspicious glancesofHisPirAtti arising fromHerJoythattheLord SwAmy DEsikantemptstheLordtobeblessedwithboonof at thesightofrisingSun( for HismahOpakAramtoHerchild.faceblossomsliketheLotus growth ofall ChEthanams oftheUniverse). auspicious glancesatHerLord. parmAnugraham toHerchildandShecastsheraffectionate withHer Lord’s ThAyArisoverjoyed happens, SrIMaragathavalli paramAnugraham ofmOkshamoncehedoesprapatthi.Whenthat jeevan pleasestheLordandHeblesseswith ( NaarAyaNannot lookatanydEvathAassuperiortoorequalSrIman anugrham -arisingfromtheLord’skatAkshamthenjeevandoes Once thethreeTatthvamsareclearlyunderstoodwithAcArya Labdha KaraNatrayasaamarasyam to theLordwithunityamongMind,SpeechandBody( the ParamaPurushArTam(thejeevan’ssupremegoal)ofkaimkaryam misinterpretation oftheTatthvaThrayamthereforeinterfereswith (EedupAdu).Lackofunderstandingortheir pravrutthi karthruthvam (doership)andbhOgtruthvam(enjoyership)aspartof tvad-anya vimukhamkrutavAn Isvaryams.ShecastsherbenevolentglancesatHerLord Jagat JananyA:drushO:sphAti ‚ Her drushti (glance) is known for the Her drushti(glance)isknownforthe She isJagathJanani(Motherofallthe ). 220 ƒ ThatsvaroopaJn~Anamofthe ). ‚

Kaimkarya ).

DhIpikai atthesacredfeetof DhIpikai accept thissamarpaNam: SwAmy DEsikan placestheSr SwAmy DEsikan performs saathvika ThyAgam an performs saathvikaThyAgam accept thissamarpaNam: SwAmy DEsikan placestheSr SwAmy DEsikan

performs saathvika ThyAgam an performs saathvikaThyAgam DhIpikai atthesacredfeetof DhIpikai accept thissamarpaNam: DhIpikai atthesacredfeetof DhIpikai placestheSr SwAmy DEsikan performs saathvika ThyAgam an performs saathvikaThyAgam preethi kShamAprasarayO:ahamasmilakShyam|| yadvaa aparaadhapadhavIShvaabhisamvishanti| ittham stutiprabhrutayOyadisammatA:syu: stOka aanukoolyakaNikAvashavartina:tE #Tw< Stuit àÉ&tyae yid s Syu> àIit ]ma àsryaerhmiSm lúym!. StaekanukULy ki[ka vz vitRnSte vz vitRnSte ki[ka StaekanukULy yÖaprax pdvI:viÉs

Thooppul 221 theLordofThirutthaNkA, theLordofThirutthaNkA, theLordofThirutthaNkA, I Sookthi of SaraNAgathi ofSaraNAgathi I Sookthi I Sookthi of SaraNAgathi ofSaraNAgathi I Sookthi I Sookthi of SaraNAgathi ofSaraNAgathi I Sookthi d requests the Lord to d requeststheLordto d requests the Lord to d requeststheLordto d requests the Lord to d requeststheLordto

sadagopan.org sadagopan.org the Sthuthiandsays: In DayaaSathakam,forinstanceheaddresses DayADEvi attheendof the sthuthiischaracteristicofsaathvika thyAgambyswAmyDEsikan. withutterhumilityatthe endof The presentationofanysthOthram adiyEn gainseitherway. becomes blessedtobetheobjectof Yourgraceinaspeedymanner. Your limitlessdayAandforbearance takes overfromthereandadiyEn Your affection(preethi)byengaging even inthisinsignificanteffort. Oh Lord!Bethatasitmay!Eitherway,adiyEnbecomestheobjectof it asanaffront(aparAdham)byatotallyincompetentandboldperson. samarpaNam thatpleasesHisheart(sammatham)orHecanconsider received bytheLordofThirutthaNkA.Hecaneitherreceiveitasa There aretwowaysinwhichSwAmyDEsikan’sSrISookthicanbe Additional samsAric afflictions. become theobjectofYourlimitlesscompassionandsavemefrom Yourvaathsalyamand effortwillgain insignificant andyetwellmeant patience anddayA.IfadiyEn’ssthuthiendsupasanapachAram,my willbedestroyedbyYour andmysins object ofYouraffection eulogize You.IfadiyEn’ssthuthipleasesYou,adiyEnwillbecomethe devotees. adiyEnthoughtofthis,whileIcomposedthissthOthramto amountofeffortmadebyYour that Youareindebtedeventoasmall worldknowshowever which categorymysthOthrambelongs.Allthe notknowto does offeringtoYou.adiyEn of welcomeandrelished belongtothecategory If itpleasesYouontheotherhand,thenwill does notpleaseYou,itwillbelongthentothecategoryofapachAram. sthOthram willprovetobeapaltrysamarpaNam.Ifmy would pleaseYourheartorwhetherforaParipoorNanlikeYoumy does notknowwhethermysthOthram,dhyAnamandnamaskaraNam O Meaning: h ViLakkoLI EmperumAnE! Thus I have eulogizedYou.adiyEn ViLakkoLIEmperumAnE!ThusIhave

Comments

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mighty trespass.Youhavethepowertoforgivemeformyoffense. and makeHimforgive ourtrespasses,Youmustforgivemenowformy others, whogainthisimpression.JustasYou enterYourLord’sheart harmmeand canonly hundredslOkams.Thisactofmine in justone impression tothereadersthatYourlimitlessgloriescanbecontained theapachArAmofgiving dullard. adiyEnhascommitted attributes throughasmallnumberofslOkams(100only).adiyEnis Oh DayADEvi!adiyEnpretendedtocoverYourlimitlessauspicious Meaning:

mandasya saahasamidamtvayivandinOmE samdarsitha sva-paranirvahaNAsahEthA: — dayAshatakam:shlOkam102 ‚ 223 ƒ ‚

sadagopan.org sadagopan.org slEdai (doubleentendre)in slEdai the vEdAsandsathsampradh SaraNAgathy inallitsessentia the mostimportantupAyaan DhIpaprakAsan andSrI The focus is on the origin of The focusisontheorigin compose SrI SaraNAgathi DhIpik compose SrISaraNAgathi powerful SrI sookthis will gain. gain. SrIsookthiswill powerful SwAmy DEsikan lets us know SwAmy DEsikanletsus Usually, swAmyDEsi that pointsoutth Divya Prabhandham wouldbein Divya Prabhandham slEdai (doubleentendre)in slEdai the vEdAsandsathsampradh SaraNAgathy inallitsessentia the mostimportantupAyaan The focus is on the origin of The focusisontheorigin DhIpaprakAsan andSrI DhIpik compose SrISaraNAgathi powerful SrI sookthis will gain. gain. SrIsookthiswill powerful SwAmy DEsikan lets us know SwAmy DEsikanletsus that pointsoutth bhAgavathAs. In this SrI sookthi, the svaroopam and the svabhAvam bhAgavathAs. Inthis SrIsookthi,thesvaroopamand svabhAvam DhIpikai aboutYou (DhIpaPrakAsan)followingthecommand ofgreat namedSaraNAgathi thisSrIsookthi composed naamam ofVEnkatEsan O Meaning: Usually, swAmyDEsika Divya Prabhandham wouldbein Divya Prabhandham slEdai (doubleentendre)in slEdai the vEdAsandsathsampradh SaraNAgathy inallitsessentia the mostimportantupAyaan The focus is on the origin of The focusisontheorigin DhIpaprakAsan andSrI DhIpik compose SrISaraNAgathi powerful SrI sookthis will gain. gain. SrIsookthiswill powerful SwAmy DEsikan lets us know SwAmy DEsikanletsus Usually, swAmyDEsika that pointsoutth

Divya Prabhandham wouldbein Divya Prabhandham h ViLakkoLI EmperumAnE! The vEdanthAchAryan with the ViLakkoLIEmperumAnE!ThevEdanthAchAryan withthe bhooyas tamisrashamaneembhuviVEnkatEsha: |

snEhOpapanna viShayasvadashAvishEShAt divyAm stutimniramimeetasatAmniyOgAt dIpaprakAsha sharaNAgatidipikAkhyAm || idVya< Stuit< inrimmIt sta< inyaegat! e soubhAgyamsthatth dIpàkaz zr[agit dIipkaOyam!. dIipkaOyam!. zr[agit dIpàkaz e soubhAgyamsthatth e soubhAgyamsthatth õehaeppÚ iv;y> Sv dza ivze;at! ÉUyStimö zmnI— Éuiv ve»qez>, ve»qez>, Éuiv zmnI— ÉUyStimö kan’s sthuthis like kan’s sthuthis n’s sthuthis like AzhwAr’s decads in AzhwAr’sdecadsin like n’s sthuthis n’s sthuthis like AzhwAr’s decads in AzhwAr’sdecadsin like n’s sthuthis Maragathavalli ThAyar. Maragathavalli ThAyar. Maragathavalli ThAyar. SlOkam 59 this slOkam mostevocatively: this slOkam mostevocatively: this slOkam mostevocatively: 224 ushtAnam: The observance of Theobservance of ushtAnam: ushtAnam: The observance of Theobservance of ushtAnam: ushtAnam: The observance of Theobservance of ushtAnam: this SrIsookthi dealingwith this SrIsookthi dealingwith this SrIsookthi dealingwith as to what motivated him to him as towhatmotivated as to what motivated him to him as towhatmotivated as to what motivated him to him as towhatmotivated Here, itisadifferentending. Here, itisadifferentending. Here, itisadifferentending. Ayam. SwAmy DEsikan uses Ayam. SwAmyDEsikanuses Ayam. SwAmy DEsikan uses Ayam. SwAmyDEsikanuses Ayam. SwAmy DEsikan uses Ayam. SwAmyDEsikanuses l aspects as established by l aspectsasestablishedby l aspects as established by l aspectsasestablishedby l aspects as established by l aspectsasestablishedby ai, amovingprayertoLord ai, amovingprayertoLord ai, amovingprayertoLord the formof aphalaSruthi the formof aphalaSruthi the formof aphalaSruthi AzhwAr’s decads in AzhwAr’sdecadsin

e recitersofthese e recitersofthese e recitersofthese

darkness removaland theprakAsam. connects tothedifferent aspectsofadIpam(lamp)such asoil,wick, (dIpikaa), swAmyDEsikan snEha, dasA,tamisra-samanIandprakAsa darkness andprovidesluster.Using the doublemeaningofwords radiant (jaajwalya)dIpam.AdIpamhas oil,wickanddrivesawaythe SwAmy DEsikanhascomparedthis magnificentsthOthramtoa Additional world. associated withthefalseandviparIthajn~Anamofpeople great detail.Therefore,thisstuthiisboundtobanishthedarkness in of You,whohasparamavaathsalyamtochEthanams, areexplained Comments: DEsikar Moolavar withHayagrIvar

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sadagopan.org sadagopan.org (HrudhayAkAsam) with theirtwoeyesofsvAdhyAyam (vEdam)and to themudhalAzhwArs experiencingtheLordintheir heartspace Parama Bhakthi.In hisSrIDEhaLIsaSthuthi,swAmyDEsikan referred theLordthroughParaBhakthi,Jn~Anamand experienced The clearreferenceistothe firstpaasurams ofmudhalAzhwArs, who THE DOUBLEMEANINGSHEREAREASFOLLOWS: 4. 3. 2. 1. dIpikAkhyAm divyamstutimSATAAMNIYOGAATNIRAMIMEETA BhaagavathAs oftheLord( sthuthi wascomposedatthe requestandcommandoftheParama described byswAmyDEsikanas“ svarUpam andsvabhAvamoftheLordThirutthaNkA/Thoopulis the studytocomprehend The specialapproacheshousedinthe ( The slOkamsofthissthuthiremovesthedarknessajn~Anam great affectiontotheLord The moodbehindthiscompositionandthesamarpaNamisoneof The authorisVenkatEsaKavi(SwAmyDEsikan). The objectofthissthuthi DhIpikai ( This divineSthuthi(Dhivyasthuthi)isrevered tamisra samanam illuminate thespacearoundlamp. ajn~Anam orthatwhichcanbanish physicaldarknessand ta soaked intheoilofLamp used inthecompositionorthroughreminderofwick sva-dasA vishEShAt containing theoil viShaya having theoilasafuel snEha upapanna misra samanIm: sharaNAgati dIpikAkhyAm : the sthuthi about the Lord of ThirutthaNkA or the vase LordofThirutthaNkAorthevase : thesthuthiabout ) ofthepeopleworld. : (created)withgreataffectionortheLamp

that whichcanremovethedarkoverlay of : throughthedifferentandspecialmethods

is LordDIpaPrakAsan.

( snEha upapannam 226

). dIpa PrakAsha sharaNAgati dIpa PrakAshasharaNAgati sva dasAVishESham

).

as SaraNAgathi ”. This ).

this 59 of Let usenjoy thelightthatmudhalAzhwArslitin thecontext ajn~Anam andtogainmOksham. theSaraNAgathiTatthvamanditsanushtAanamtobanish explained ThiruththaNkA inawaysimilartothatofthemudhalAzhwArsand prakASamat Sthuthi). SwAmyDEsikansalutedthedIpamandits sthalam. for SrIMaragathavalli samEthaSrIDhIpaPrakAsanof hisavathAra SwAmy DEsikanfollowed thatpathandperformedMangaLAsAsanam SaraNAgathi toHim. and thesvabhAvamofsarva lOka SaraNyanandperformed The threeAzhwArsdescribedintheir 300paasuramsthesvaroopam ( PirAtti withthelightof lampthattheyhadlitwithaffection fellowAzhwArssawtheLordwith Periya great day,whenheandhis seeing theLordwithHisparamabhakthianddeclaresthatitisa anubhavamof: Pey Azhwaarconcludesthisextraordinary aathmA, whichhasvirtuallymeltedwithparabhakthievokedinit..” melted inthepleasureofdotingonHim.Theflamelampismy ismyheartthat had thewick(forthislamp) Him andenjoyHim; (container) ismyloveofthe Lord;theghee(fuel)ismycrazetosee laden verses.ThisisaserviceatHisholyfeet.Forthislamp,thebowl “I havenowlitalampforLordNaarAyaNabycomposingjn~Anam- BhUthatthAzhwAr describedthelampthathelitthisway: the Lord..” of tothesacred feet agarlandofverses lamp ofjn~Anam,Icomposed flame andlampofthehot-raysuntolightup myjn~Anam.Withthis “The wholeworldisthebowl.Theseasallconstituteghee,for ThiruvandhAthi: Poygai AzhwArstatedinHisfirstpaasuramofMudhal yOgam bylightingalamp( snEha UpapannadIpaPrakAshEnadruShTam th slOkam. dIpEna kenacit 227 --the 6 ).

th slOkamofDehaLIsa

sadagopan.org sadagopan.org meanings! SaraNAgathi DhIpikai.Letus recitetheseslOkamsandreflectontheir sookthi,SrI theSrI gloryof through SaraNAgathi.Suchisthe all nescienceanddevelopsvaroopajn~AnamtogainmOksham Sri MaragathaValli SamEtha Sri ViLakkoLi PerumAL ThiruvadigaLE SaraNam. SaraNam. ThiruvadigaLE PerumAL ViLakkoLi Sri SamEtha Sri MaragathaValli shrImatE vE~nkatEshaayavEdaantaguravEnama:|| Daasan OppliappanKOilVaradhAchAriSadagOpan kavitaarkika siMhaayakalyaaNaguNashAlinE| kivtaikRkis

ïImte ve»qezay vedaNtgurve nm>. 228